The original liturgical movement developed into a nearly ecumenical phenomenon with the goals of a) rediscovering Christianity's preternatural language and b) discover a universal language of Christian liturgy that was cross denominational in scope. The degree to which either objective was achieved is debatable. However, in its origins, if we are to be precise, the original liturgical movement began as a distinctly Roman Catholic phenomenon. Although it would grow in scope as Anglicans and Lutherans lined up in the quest to rediscover the genius of the Western liturgical tradition, the Roman segment of the liturgical movement always carried particular pre-occupations revolving around reconciling the ecclesiology and liturgy with the early modern developments of the papacy and papal mandates for liturgical reform. By the end of the original liturgical movement, Roman Catholic liturgists ultimate focused largely on these pre-occupations, in no small part due to Paul VI's liturgical reforms.
The "new liturgical movement," which reader's of this blog will know I think flaunts absolute audacity by so flagrantly trying to claim the mantle of the original, has been in large measure a Roman phenomenon and in continuation of the aims that stagnated their predecessors. Or, to be more blunt, the "new liturgical movement" was largely concerned with inter Roman conflict regarding which new form of the Roman rite, 1962 or 1970, should be normative and how it ought to be celebrated. For the most part, when the "new liturgical movement" played its hand, it often proved to be little more than a movement oriented to applying the papal mandates of 1962, with no regard for how the early modern reforms of the Roman rite (by papal decree) disrupted the Latin tradition. On occasion one found authors who were more honest and noble in their intent. There were and are those who try to push our attention to the wealth of the Latin liturgical tradition without obsessing over papal mandate, and there are those who are keenly aware that the crisis in the Western Church is at such point that the focus of our attention ought to shift away from ideological fantasies and more towards actually inculcating a strong liturgical praxis. This being noted, their efforts are, sadly, overshadowed.
What is needed now is a "Third Liturgical Movement," a liturgical movement dedicated to recovering and reapplying the full breadth and scope of the Latin/Western liturgical tradition and cultivating liturgical praxis. It is with this in mind that I pray Fr. Chadwick's endeavor to re-launch his website, As the Sun in its Orb, proves successful.
Fr. Chadwick states his intention quite elegantly:
I would like the website to be an objective reference for those who identify with my idea of a “liturgical movement” (for want of a better term). I consciously promote Sarum because it is an Anglican liturgy – it continued to be used from Henry VIII’s break from Rome until the first Prayer Book of 1549. I am English and Anglican. However, my “target” is wider in that there are others in the world who can appeal to their old traditions, whether they live in Lyons, Milan, Rouen, Toledo, Braga or other places where there was a solid local tradition before Tridentine centralism moved in with heavy-handed tactics.
It is this very paradigm shift which is sorely needed if any further attempts at a liturgical movement aspire to lift the Western Church out of the mire of modern liturgical reforms.