the conciliar constitution, which says that "there must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing" (Sacrosanctum Concilium §23). However, the examples of radical transformation of liturgical forms cited above show that the form of worship had to be torn away from the concept of tradition or that the latter had to be reinterpreted in a way that would somehow reconcile the concept of tradition and radical liturgical change. The former was not an option, so it seems that one needs to look for answers in the latter.44 An explanation (or at least one of the possible explanations) can be found in Archbishop Annibale Bugnini, "the major architect of the liturgical reform,"45 in his reminiscence work The Reform of the Liturgy, 1948-1975.

Presenting his own understanding of the meaning of the principles of "healthy tradition" and "legitimate development" as part of the liturgical reform,46 Bugnini puts them in the context of Sacrosanctum Concilium §21.47 In his interpretation of this fragment, which by comparison to it, is significantly more radical, he states that:

The liturgy has two dimensions: one invisible, unchanging, and everlasting; the other, human, visible, and changeable. What is of divine institution is evidently untouchable and unchangeable. The same cannot be said of what the Church, whose action extends through time and covers the entire world, has established in order to clothe the divine elements of worship in signs and rites that will bring to light the riches and hidden meaning of the mystery.4844 See e.g., Klöckener, "Concepts of History and Tradition," 85-103. According to his reconstruction, the understanding of the traditional liturgy up to modern times has been based on the material continuity of visible forms, while the introduction of the reformed books (after Vatican II) was, according to the author, associated with the necessity of "a new approach toward tradition" (97). In other words, tradition ceased to be regarded as normative, but because its concept could not be abandoned, it had to be reinvented by hermeneutical actions.45 Baldovin, Reforming the Liturgy, 53.46 See Sacrosanctum Concilium, §23.47 See Sacrosanctum Concilium, §21: "For the liturgy is made up of immutable elements divinely instituted, and of elements subject to change. These not only may but ought to be changed with the passage of time if they have suffered from the intrusion of anything out of harmony with the inner nature of the liturgy or have become unsuited to it."48 Annibale Bugnini, The Reform of the Liturgy, 1948-1975, trans. Matthew J. O'Connell (Collegeville, MN: Liturgical, 1990), 43-44. He had expressed

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Tradition, the Pope, and Liturgical Reform: A Problematization of Tradition in the Catholic Church and Catholic–Orthodox Rapprochement

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