Thanks for the information! Even still, the analogy he made with the “luminous mysteries” was relevant.
You are welcome.
As for the analogy being relevant, I'll grant you that, but relevant only within very narrow limits. At bottom, the Revolutionary calendar and the strategic mind-set that underlay it—i.e., building a present and future by eradicating the past via elimination of the forms in which the past is expressed—are as dead as a doornail. The Luminous Mysteries, on the contrary, which are products of the updated and improved ʝʊdɛօcommunist strategy for material and spiritual transformation—a strategy that has been dubbed "revolution within the form"
* because its point is to retain outward appearances and names but to replace or distort what those appearances and names formerly housed and represented—are, sadly, very much alive, at least in the still large albeit shrinking sphere of conciliarism.
Put simply, the Luminous Mysteries are integral to the revolutionary intent of the council and conciliarism: keep the name, discard or transform the innards. If they can do it to the Mass, why not do it to the Rosary, too?
Put practically, the Improved JPII Rosary still has a certain appeal to deluded but well-intentioned conciliar catholics, whereas calendar reform was an overripe fruit that no one especially wanted even when it was fresh.
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*This strategy was first proposed by the Italian communist philosopher Antonio Gramsci (1891–1937), who learned it from Machiavelli, who derived it from Aristotle's
Politics.