(2) General Norms 1 and 4 clearly subordinate the Diocesan Bishop, in this matter of training ordinandi, to the Episcopal Conference. There have been other evidences of this most deplorable tendency in recent legislation. I deplore it on the doctrinal grounds that the Lord has set his Church up as Universal and Particular ... and the Particular Church is not a National Episcopal Conference but the Church in communion with its bishop. This desired subordination of Bishop to Conference represents an attack upon the status of both the Universal Church and the Particular Church. And I object to it on the practical grounds that it, unhappily, it is linked to current attempts within the Church, by (what Blessed John Henry Newman so neatly called) "an arrogant and insolent faction", to gain control and to exercise a dictatorial power which is unmindful of Tradition, doing this by means of powerful conferences and bully boy bureaucracies. Long live Apostolos suos. Long live Gerhard Mueller.
(3) Para 4 cheerfully informs us (without explanation) that presbyters are ordained "by the outpouring of the Holy Spirit". Such epicletic enthusiasms do not conform to the spirit and genius (or the texts) of the Roman Church and her liturgy, in which the Episcopate is typologically aggregated to the Aaronic High Priest; the Presbyters to the Temple Priests; and the Deacons to the Levites. This was the clear teaching of the Roman Church from I Clement down to the aftermath of Vatican II, when Dom Botte got his hands on the Pontifical.
(4) Paragraph 166, on the teaching of Scripture, fails to mention the importance of teaching the Typological way of understanding the Scriptures. It seems to think that the Old Testament is studied, not because it is central to our Religion (which it is), but mainly in order to enable Catholics to be chummy with present-day post-Biblical Jamnian Synagogue-centred Judaism ... a radically different religion from the Altar-centred cult of the Old Testament of which we are the continuators. I doubt if one would catch those who train rabbis explaining that the Law, the Prophets, and the Writings should be studied so that their students will understand Christians better! Of course not! The reason for that, G*d bless them, is that they have not lost their nerve, their self-confidence.
(5) In Paragraph 183, it does not seem to occur to those who drafted it to think that knowledge of Latin might have anything to do with Liturgy. Sacrosanctum Concilium is now remembered only as an archaic incantation, mumbo jumbo to be uttered in appropriate circumstances, not for what its actual text actually said ... Heaven forbid! That way would lie Rigidity!
What the Latin Church needs is a closer and more faithful conformity to the totality of her traditions, not only to documents dated later than 1961, or, even worse, after 2012. If the elements I have cited from this new Vatican document are anything to go by, the gulf between the Traditum and the everyday life of the modern Church is still being prised ever wider, and the wells of community Memory are still being rendered ever more polluted.