Here’s the comment I left there that I think gets at the heart of the situation:
The case that the author is trying to make is that when the ‘79 BCP came out, there were certain people who refused to accept those reforms. Those people were then placated with an early service where, in the author’s opinion, they could pretend the reforms had not happened and did not exist. These 7:30/8 AM Eucharists thus became the “Institutionalized Dissent” where the Episcopal Church mistakenly allowed the recalcitrant to maintain their delusions.
That’s the argument I see being put forward. But there’s a serious flaw with it, and it’s this—the BCP is 30 years old. The Reforms have happened and the reforms have been deeply embedded in the culture of the Episcopal Church. The ‘79 BCP has succeeded so well that it has almost inadvertently stamped out the venerable Anglican practice of Choral Morning Prayer that could (and perhaps should) happen in concert with the Principal Eucharist.
I’m 35. I know *nothing* except the new environment. To put a finer point on it, I grew up Lutheran with the LBW (Green Book) that itself taught the same reforms as the ‘79 BCP and the Novus Ordo. When I moved to the Episcopal Church 10 years ago it was strictly into a ‘79 BCP environment. And yet I find that I and many others my age have a love for Rite I. For those of us who grew up in the most media manipulated culture ever, we’re looking for something with integrity and authenticity. If I can find that–and a healthy dose of poetry–in the language of Rite I, why is that a problem?
What I see in many of the Roman fans of the NLM and the usus antiquor is the same. The Reform is already in their bones! They’ve never known a time where the mass wasn’t in the vernacular! They are not the same opponents you faced in the post-conciliar years and if you treat them as such you will fail by dint of your own refusal to listen and understand what it is that they are hungering for.
It’s not the early eighties any more. People who take issues with certain ways that the ’79 BCP and Novus Ordo are implemented are not simply knee-jerk reactionaries who want the old ways back. This new generation of which I am a part are looking back at the older rites and materials from an entirely new perspective and that is what many of our critics fail to grasp.