This is just a repetition of the old doctrine that all the bishops dispersed throughout the world in union with the Pope are infallible "when they propose a teaching of faith or morals as one to be held by all the faithful". The words "dispersed" just means that they are not gathered in the setting of an Ecunemical Council. What is the issue with it? All that it means is that there is no need to have the setting of a General Council in which all the bishops are present, in order to engage the Magisterium; which makes sense, given that there has only been 21 Ecunemical Councils since the Church foundation; so not ALL living generations have had an Ecunemical Council going during life time.
It is not an old doctrine, it is officially a Novus Ordo doctrine, found only in the official docuмents of V2, specifically, it is found only in Lumen Gentium #25.
In fact, the part I bolded in #3 is by far the best definition of what the Ordinary Magisterium is that I have seen so far.
Pope Pius IX in Tuas Libenter1) "We love to think that they have not intended to restrict this obligation of obedience, which is strictly binding on Catholic professors and writers, solely to the points defined by the infallible judgment of the Church as
dogmas of faith which all men must believe.
2) And We are persuaded that they have not intended to declare that this perfect adhesion to revealed truths, which they have recognized to be absolutely necessary to the true progress of science and the refutation of error, could be theirs if faith and obedience were only accorded to dogmas expressly defined by the Church.
3) Even when it is only a question of the submission owed to divine faith, this cannot be limited merely to points defined by the express decrees of the Ecuмenical Councils, or of the Roman Pontiffs and of this Apostolic See; this submission must also be extended to
all that has been handed down as divinely revealed by the ordinary teaching authority of the entire Church spread over the whole world,
and which, for this reason, Catholic theologians, with a universal and constant consent, regard as being of the faith. [the Ordinary Magisterium]
4) But, since it is a question of the submission obliging in conscience all those Catholic who are engaged in that study of the speculative sciences so as to procure for the Church new advantages by their writings, the members of the Congress must recognize that it is not sufficient for Catholic savants to accept and respect the dogmas of the Church which We have been speaking about: they must, besides, submit themselves, whether to doctrinal decisions stemming from pontifical congregations, or to
points of doctrine which, with common and constant consent, are held in the Church as truths and as theological conclusions so certain that opposing opinions, though they may not be dubbed heretical, nonetheless, merit some other form of theological censure.
*******************
*******************
In this teaching above, we read in #1 that dogma rules, that all men must believe the defined dogmas of the Church, not some vague idea of a magisterium. In #2, we read that perfect adhesion to dogma ("revealed truths") is absolutely necessary in the refutation of error. This agrees with dogma being the rule of faith.
We learn in #3 that we cannot limit our beliefs to defined dogma, that we must also believe (faithfully submit to) "
all that has been handed down as divinely revealed by the ordinary teaching authority of the entire Church spread over the whole world" (the Ordinary Magisterium).
In and of itself, #3 and #4 kills the "totality of bishops doctrine" with the words
"all that has been handed down". They then bury it 6 feet under with the words
"with a universal and constant consent, regard as being of the faith" since here, the word "universal
" simply means "always and every where". The term "constant consent" means that all of the Church's authorities and learned have accepted and taught as a part if the faith since the time of the Apostles.
Because he includes the attribute of time, he immediately eliminates the "totality of bishops doctrine", which by it's very nature excludes the attribute of time.