The inevitable failure of much postconciliar “reform” could have been predicted solely on the basis of the use of the world itself. Classically, in the Church, “reform” has meant a recalling of believers to a stricter and more demanding kind of discipleship. The men and women honored with the name of “reformers” in religious life preached revitalization through closer adherence to the original spirit and rules of the community, often in the face of entrenched worldliness and lay customs. Reformers like St. Teresa of Avila encountered resistance and opposition primarily from contemporaries who, being comfortable within a permissive ambience, felt threatened by the demand that they return to a stricter way of life.
Conditions fairly common in the religious life of today – the ignoring of cloister, the abandonment of the prescribed habit, secular occupations, enjoyment of worldly amusements, sexual adventures – were precisely the conditions which the great reformers of the past found intolerable, and against which they inveighed ceaselessly.”
James Hitchcock, Catholicism and Modernity (1979)