So what is the deal with traditionalists, the new liturgy, and the "Paschal mystery?" Fr. Zed has recently posted several things that indicate Cardinal Muller and Bishop Bernard Fellay are still talking with some regularity and that hopes for "reconciliation"—whatever that would mean—are not necessarily dashed with Francis' papacy. One commenting reader said on several of these posts that the FSSPX must accept something called "the Paschal mystery" in order to be reconciled. What is the Paschal mystery?
To the best of my knowledge, Lefebvre's Fraternity does observe the Resurrection on the Sunday after Holy Week. No internet search yields clear results as to what the Paschal mystery is, but it does reveal a few articles from the Fraternity's website and another elsewhere by Fr Peter Scott about the problems of "Paschal mystery" theology in the Pauline Mass. The objection seems to be that the "Paschal mystery" is too focused on God's love and kindness, too little how offended He is by sin and demanding of propitiatory sacrifice to placate Him. The last part of this is a very sore spot for traditionalists whose view of tradition narrowly corresponds 19th and early 20th century Catholicism. Session 22 of Trent was crystal clear that the Mass is a propitiatory sacrifice for the living and the dead. People do seem to forget why. If the Mass is an anamnesis of Calvary, the same sacrifice of the Cross is the sacrifice of the Mass. It was a sacrifice for our sins which is made present again on numerous altars throughout the world daily. Calvary was an act of love. We are not Puritans who are aroused by the likes of Jonathan Edwards' Sinners in the Hand of an Angry God, a God so offended by sin that He dangles over the fires of hell as a spider dangles from his thread. The reduction of God's hatred of sin to a debt repayment alone, ignoring the proactive love of God the Father, gives one the impression that God is infinitely offended, that we have an enormous debt to pay, and that Jesus was the only one who could pay it. Why is the need to make reparation to the Father and to do penance in contradiction to God's love? Why are the two exclusive to each other? While certain prayers of the Mass do emphasize propitiation (the Roman offertory, the Placeat tibi at the end of Mass), a greater number of the orations emphasize love, teaching, and forgiveness. Liturgically, the Church's mind is that the two are inseparable, neither contradictory nor separate things.
The Eastern rites are far more Paschal than the Latin rites. In the Byzantine tradition, the troparion and kantikon on most Sundays is about the Resurrection. During the equivalent of the Preface, the celebrant says "You brought us from nothingness into being, and when we had fallen raised us up again, and left nothing undone until You brought us to heaven and granted us Your future kingdom." The nearest thing to propitiation in the Greek tradition might be "We offer You Your own from what is Your own, from all and for the sake of all." If we are to apply St. Vincent of Lerins' test that for something to be a teaching of the Church it must be believed always, everywhere, and by everyone, the idea of the Eucharist as an exclusively, or even primarily, act of propitiatory satisfaction fails. Canons I and III of Trent, session 22, condemn the idea that the Mass is a human act of praise that does not have sacrificial value to God, which is absolutely heresy. To limit our understanding to a condemnation though is narrow if not dangerous.
Again, not knowing much about the "New Theology" in vogue during the Pius XII and Paul VI years, I cannot comment of the "Paschal mystery," but as a Catholic I can say something about the exclusion of love from the focus of the liturgy. Perhaps this "Paschal mystery" idea was a Trojan horse to water down the sacrificial aspects of the Roman Mass and the inconvenient difficulties of judgment, sin, and hell. If so, commentators should write with more perspective.