Perhaps I am. But I have had a near-apoplectic "traditionalist" shout at me that JPII was a heretic and that I was a heretic and that he was resisting us both to the face just like St. Paul and St. Catherine.
So my respeonse was colored by that mental image of a lout screaming at me in his words "just like St. Catherine."
Would you consider Fr. Fessio and those calling for the Reform of the Reform disloyal or disobedient?
Fr. John Parsons A Reform of the Reform?
"Fallibility of Prudential Judgments
This is the paragraph that sank a thousand missals, and more than a thousand years of unity in the Roman Rite, which had been one of the principal factors in the emergence of a unified western civilization.
There is the famous story of how the Dominican Cardinal Browne urged the Council Fathers to beware of allowing the vernacular, lest Latin vanish from the liturgy within ten years or so. He was laughed at by the assembly, but as so often, the pessimistic reactionary proved to be more in touch with the flow of events than the optimistic progressives.
The Council Fathers' incredulous laughter at Cardinal Browne helps to remind us that a general council, like a Pope, is only infallible in its definitions of faith and morals, and not in its prudential judgements, or in matters of pastoral discipline, or in acts of state, or in supposed liturgical improvements. It is thus false to assert that a Catholic is logically bound to agree with the prudential judgments a council may make on any subject. It is still more illegitimate to extrapolate from the negative immunity from error which a general council enjoys in definitions of faith and morals, to belief in a positive inspiration of councils, as if the bishops were organs of revelation like the Apostles, and their prudential decrees inerrant like the Scriptures. It is only a false ecclesiology and a false pneumatology that can lead to the exorbitant assertion that a council is "the voice of the Holy Spirit for our age". Are we really obliged to believe that the Holy Spirit demanded the launching of a Crusade at the Fourth Lateran Council in 1215? And must we hold that in 1311 the Holy Spirit dictated the Council of Vienne's rules regulating the use of torture by the Inquisition? And is it de fide that when Alexander IV ordered those suspect of heresy to be tortured to confess their guilt, this was what "the Spirit was saying to the churches" on 15 May 1252? If so, are we to condemn the Catechism of the Catholic Church of 15 August 1997, which comes to us on the same papal and episcopal authority and which condemns the use of torture to extract confessions of guilt, and openly says that "the pastors of the Church" erred on the matter?
As to the liturgy, is it mandatory to believe that in 1963 the Holy Spirit wanted the abandonment of the principle of the weekly recitation of all 150 psalms, on which the Office of the Roman Rite has been based from its very beginnings prior to Saint Benedict? And is it de fide that God wanted the Hour of Prime suppressed from January 1964? No, this doctrine of the Infallibility of the Party Line simply will not do. It is not Catholic teaching that the Church is infallible in pastoral or prudential judgements. We are therefore logically free to hold that any council can be ill-advised when making these kinds of decision, and thus ill-advised in allowing the conversion of the liturgy into the vernacular, even if that had taken the form of a direct translation of the 1962 Missal."
http://www.christianorder.com/features/features_2001/features_bonus_nov01.html