….First, I think the TLM is a beautiful liturgy with a truly ancient provenance that is spiritually fruitful and aesthetically uplifting when done well. It was the Church’s liturgy for centuries and has spawned works of artistic genius in music, architecture, and the visual arts. For example, would the architectural grandeur of gothic churches have ever been invented for today’s horizontalist liturgical emphasis? I think not. And the beauty of the spiritual and artistic progeny of the old Mass belongs to the entire Church and her patrimony and it should never have been suppressed, even as the legitimate liturgical reform moved forward—a reform movement I think was necessary.

Therefore, ironically, I reject the suppression of the old Mass and its banishment to a few backwaters as a move almost guaranteed to remove that liturgy from the Church’s treasury and memory and to place it instead into the hands of those who would weaponize it against the Church. The more broadly it is available, the less will it become a talisman of a faux recusant resistance to the contemporary magisterium.

Second, although I support the Novus Ordo as the expression of the liturgical reform and I in no way reject its legitimacy (and even affirm the unique beauty of its “noble simplicity”), I think it has been a mistake to treat the liturgical reforms as a “one and done” kind of deal where any future tweaking of that liturgy is disallowed. After all, the liturgical changes were sweeping, swift, and rather radical, so why should it just be assumed they got everything correct right out of the gate? Why the defensiveness where every question about the reform is treated as an act of disobedience to the Pope? And how does one make the claim the Novus Ordo is now set in stone when its very existence is proof that no liturgy is set in stone?

Therefore, I think Pope Benedict XVI, in issuing Summorum Pontificum, got it right. He was correct to hope for a gradual cross-fertilization of the two liturgies. And the fact that after only a few short years such a process had not yet happened should not be an indication the attempt was flawed in principle and a failure in practice. I am a firm believer in the so-called “reform of the reform” of the liturgy and there are some hopeful signs emerging in the work of people like Adam Bartlett with his “Source and Summit” resources that should not be casually dismissed or ignored. I think that this process of reform requires an “all hands on deck” approach (Todos! Todos!) where all voices are heard and all constructive input is welcomed no matter the source.

Perhaps, instead of a synod on synods, we should have a synod on the liturgy where all such voices are heard. Indeed, a good case could be made that the heart and soul of any true synodality is the fact that the whole Church is present in the Eucharistic celebration of the local Church. Therefore, a healthy synodality requires a healthy liturgy.

Third, I signed the letter because I am a firm believer in ad orientem worship and I support the cross-fertilization of this element of the old Mass into the new. And the reason why I support it has nothing to do with aesthetics. I support it because I think worship where the priest faces the people fosters clericalism. I know many priests who primarily celebrate the Novus Ordo who, when celebrating the TLM, speak of its liberating effects wherein the priest ceases to be the focus of attention, where he does not have to be “on”, and where he can lose himself in the liturgical action wherein “He must increase and I must decrease”. The priest faces East, along with the people, and carries them on his back.

But all too often the priest in many parishes becomes a “show” and even takes it upon himself to alter the words of the liturgy (especially with “gendered” words). This can obviously happen as well even in ad orientem worship and so it is no guarantee against liturgical clericalism. But I would wager that it is far less frequent since it is, in its essence, less clericalistic.

Finally, I support wide access to the TLM because I think it is the pastorally sensitive thing to do. I mentioned earlier my critique of elements within the traditionalist movement. But I also acknowledge that those people are Catholics too and worthy of pastoral accompaniment. I do not think it wise, therefore, to further the radicalization by trying to stomp it out with acts of raw authority in which the true root causes of the malaise are never addressed. Does this Pope not speak all the time of the need to accompany those on the peripheries? Is that not why he turns a blind eye to the proliferation of “Pride” Masses? So we can “build a bridge” to those sexual peripheries in highly questionable ways, but we must burn the bridge to the traditionalist periphery? The former is deemed to be “wounded sheep in need of a shepherd”. The latter is just dismissed as “indietrists” who require a quick slap across the face….

By Larry Chapp in Catholic World Report