First-year seminarians learned this in Fr. Iscara's Liturgy I class, in which he read from the (French-language) memoirs of Dom Lambert Beauduin (proto-liturgical modernist).
The latter helped organize experimental liturgical conferences in Assisi, Mont Cesar, Maria Laach, St. Michael's Abbey, and elsewhere, in which the new ideas were proliferated, and a subversive marketing plan to sieze indults from known modernist bishops like Cardinal Mercier (now coming back up to surface in the reign of Benedict XV, who suppressed the Sodalitium Pianum) was hatched.
In this way, the modernist experimenters/subversives would broaden their base, and expand their network, which safely hidden from the public eye by the monastic cloister and episcopal protection/sponsorship.
Hand missals with Latin-vernacular translations, dialogue, versus populum, and all manner of modernism were contrived from these monastic conferences, and placed under the protection of the modernist bishops, who in turn acted as liasons between the reformers and Rome, helping to create the fictitious impression that there was a groundswell of support for these innovations (as though that should have justified the non-Catholic liturgical movement, already modernist by 1920).
After learning all this, we would head off to the chapel every Saturday for....the Dialogue Mass.
Completely incoherent, but that's the way it was (and probably still is).
PS: I have often wondered if the SSPX thinks to have learned from the success of these subversive modernist liturgists, and emulated their plan with regard to their ralliement with modernist Rome (e.g., all the secrecy and Roman/diocesan networking, etc.).
About Dom Lambert Beauduin from:
How Firm A Foundation: Leaders of the Liturgical Movement, (pp. 23–28) by Richard G. Leggett.
http://liturgicalleaders.blogspot.com/2011/10/lambert-beauduin-osb.html"Heart and Soul of the Belgian Liturgical MovementBeauduin’s nascent commitment to the liturgy came to flower during 1908–1910. Sometime prior to 1909, Beauduin was said to have burst into the class he was to teach and to have exploded, “I’ve just realized that the liturgy is the center of the piety of the church!” In 1909, Beauduin presented a paper on the liturgy at Malines and in November, the journal Questions liturgiques (later Questions liturgiques et paroissales) began publication with Beauduin as editor. In June of 1910, the first Liturgical Week was held at Mont César. The goal of the early liturgical movement was “to restore Christian spirituality [and] the means proposed was the restoration of the parochial High Mass on Sunday, with full participation.”
From 1909 until 1921, Beauduin was the heart and soul of the Belgian liturgical movement. Such activity was not welcomed in all quarters and Beauduin’s critics were many. In response to his critics, Beauduin wrote his only monograph, La piété de l’église (Liturgy, the Life of the Church, English edition, 1926), published on the eve of World War I. In a memorable chapter entitled “The Sad Consequences of the Present Condition,” Beauduin enumerates the results of the failure to maintain the liturgy as the center of true Christian piety: individualism, abandonment of prayer, deviations of piety, the secular spirit and the lack of hierarchical life. Later in the book, Beauduin gives his goals for the liturgical movement:
Behind these goals for liturgical renewal lay Beauduin’s own reflection on his experience of and attitudes toward the liturgy prior to his “awakening”:
You’ll excuse my frankness, but the missal was for me a closed and sealed book. And this ignorance extended not only to the variable parts [of the Mass], but even to the unchanging parts and principally to the canon . . . Even the great and perfect acts of worship, the principal end of the Mass, of participation in the sacrifice in communion with the body of the Lord, the spiritual offering of our good acts . . . in short, none of the great realities that the eucharistic liturgy constantly puts into act, nor one dominated my eucharistic piety. . . . Visits to the Blessed Sacrament had a more vital role in my piety than the act of sacrifice itself.
In 1921, Beauduin was appointed to serve as professor of fundamental theology at Sant’ Anselmo. These years saw the awakening of Beauduin’s awareness of the Christian East. He developed plans for a biritual monastery of Benedictine monks (to be located at Amay) who, by their knowledge and love of both Latin and Eastern rites, theology and piety, would serve as a witness to the East and foster eventual unity. By 1926, he had received permission to begin a monastery with five novices.
Within a month of opening its doors, Amay received canonical status from the Congregation for the Oriental Church. Irénikon, a journal devoted to the study of the Eastern church, began publication the same year. Beauduin’s vision of the unity of the church extended westward as well; contacts with Anglicans during World War I had quickened his interest in and participation (by correspondence) in the Malines Conversations. Opposition to his openness to Anglicanism and to his work at Amay (both from Benedictine superiors and curial officials) resulted in Beauduin’s eventual ecclesiastical exile from Belgium.
Exile from BelgiumIt was during the period of Beauduin’s professorship at Sant’ Anselmo that his influence was transported to the North American continent. A young American monk, Virgil Michel, came to Rome to study. He quickly absorbed the teaching of Beauduin and was inspired to begin the liturgical apostolate on his return to the United States.
From 1931 to 1951, Beauduin was forbidden to return to Amay or Mont César or to enter Belgium. During this period, he served as a chaplain to two convents in France. He traveled widely and wrote frequently. In 1943, he was among the founders of the Centre de Pastorale Liturgique in Paris. In 1944, Beauduin renewed an old friendship with the papal nuncio to France, Angelo Roncalli (later John XXIII).
Beauduin’s exile ended in 1951 and he returned to the monastery he had founded (low located at Chevetogne). There he lived in an active retirement, despite the crippling effects of rheumatoid arthritis, until his death on January 11, 1960.
At his death, Beauduin knew that his vision slowly was coming to fruition. Chevetogne was thriving; Roncalli had been elected pope and called a council; the liturgical movement was alive and well on all fronts. Although Beauduin did not live to see it, the Anglican archbishop of Canterbury would visit both the pope and the ecuмenical patriarch in 1960. Beauduin was, as his American biographer said, “a prophet vindicated.”
In that biography, Sonya Quitslund states: “Beauduin had an insatiable thrist for unity. At first envisaged in rather narrow lines and somewhat hesitantly, unity soon became the predominant passion of his entire life.” His commitment to liturgical renewal was part of this passion. In the liturgy, the faithful were united with one another, the congregation with the church and the church with Christ. Furthermore, Beauduin was aware that the purpose of the incarnation, death, resurrection and ascension of Christ and the descent of the Spirit was, and is, to lead humanity to the Father. Thus, unity with Christ in the liturgy serves to draw humanity closer to the one whom Christ called “Abba.” In this bosom, humanity would find its unity.
Beauduin’s contribution to the life of the church is substantial. Several of the journals he founded still are important means of research and communication. The monastery of Chevetogne continues to witness to Beauduin’s vision of ecclesial unity. The fullness of that vision still awaits its time."
Topic: SSPX Pushing the Dialogue Masses (Again) (Read 2990 times)