There is nothing liberal about this process, and, as I have tried to point out in my book on the subject, precious little of it has any scholarly or academic basis. We have nothing to fear from genuine scholarship.

It is good to recall in this regard what Cardinal Newman said when he observed that the Church, in her entire history, never once abolished or prohibited orthodox liturgical forms, something which would be entirely foreign to the Spirit of the Church. An orthodox liturgy, that is to say, a liturgy which expresses the true faith, is never a compilation made according to the pragmatic criteria of various ceremonies which one may put together in a positivist and arbitrary way -- today like this and tomorrow like that. The orthodox forms of a rite are living realities, born out of a dialogue of love between the Church and her Lord. They are the expressions of the life of the Church in which are condensed the faith, the prayer and the very life of generations, and in which are incarnated in a concrete form at once the action of God and the response of man.

If, in the two forms of celebration, the unity of the faith and the unicity of the mystery should appear clearly, that could only be a reason to rejoice and thank the Good Lord. In the measure to which all of us believers live and act according to these motivations, we can also persuade the bishops that the presence of the old liturgy does not trouble or harm the unity of their diocese, but is rather a gift destined to build up the Body of Christ, of which we are all the servants.