Why not unify the calendar for both forms of the Roman rite?


Look at the last Sunday before advent. It is the 34th Sunday in Ordinary time and celebrates Christ the King. It is the conclusion of a year long reading of one of the gospels in sequence, interrupted by Lent/Easter. Since the Passion and Resurrection were covered during the “interruption” the readings are the last readings before the Passion, the Apocalyptic discourse in Mark, Mt 25’s last judgement, etc. These are a clear fit to Christ the King.

In the other system, it can be any of the 23-28th* Sunday after Pentecost. (*I am not sure those are the exact numbers, might be 22 or 24) The readings would accordingly be different depending on which of those Sundays it is. There is little sense of end of the year because the readings might be read on the last Sunday one year, or 3 weeks earlier the next year. It just stops however far we have gone into the sequence.

The same thing happens on all the Sundays. It is influenced more by the date of Easter than by the movement of the year. Does it matter that much to anybody? The systems cannot be easily reconciled, so you have to choose one or the other.


A specific purpose that is immutable despite having a history of a few decades? There is nothing watered down about the second coming, the consumation of all things, and Christ’s supremacy over all the cosmos. It’s just a different emphasis. I’m not saying that you don’t have a valid argument, but sometimes when it comes to the defence of very recent novelties like this it feels like traditionalists are saying anything and everything was better circa 1950, whether an ancient tradition or a fresh novelty.

There’s nothing wrong with the eschatalogical theme, but that should be another feast, if it was felt that one was needed. As happened with so many of the old rites, the replacement itself wasn’t objectionable, per se, it’s the meat that was dropped and not replaced with anything comparable. The focus of the feast was quietly shifted, and nearly everything in Pius XI’s letter was reduced or altogether dropped, particularly things that would be objectionable to Protestants and secularists.

The feast of Christ the King is not my favourite. It has its origins in a secular power struggle, to begin with. As a Gregorian chant fan, all the chants are neo-Gregorian compositions that are not as nice as “the real thing”.

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