As I continue to wade through Bugnini's auto-hagiography, one of the recurrent issues is the Dutch church. They are for ever pushing the boundaries in every way. For example: 'The Dutch were unwilling to translate the Roman liturgical books, but preferred to give rein to local free creativity.' (!) In fact as early as March 1965, long before authorised, 'translations of the Canon were beginning to circulate, along with texts o f new Eucharistic Prayers.' Nothing was done about this, of course: it merely provided the Consilium with the rationale to rush ahead with ditching Latin altogether, and writing their own, approved, new Eucharistic Prayers. At this stage, too, the Dutch bishops 'in order to retain control of liturgical development' were pressing for permission to 'develop and revise the presidential prayers of the Mass, to translate the Canon and the rites of holy orders, to use other Eucharistic Prayers that would be approved by the Holy See, to allow the laity to distribute communion, and to let them do so by placing the sacred host in the hand of the faithful.'
And then of course, there was the infamous Dutch Catechism (1966), written by Schillebeeckx et al. This was found to be defective by the Holy See, in its presentation of original sin and related doctrines, Christ's atoning satisfaction and sacrifice, the sacrificial character of the Mass, the priestly nature of the ordained ministry, the Church's teaching authority and various other issues, including suggesting that artificial contraception was legitimate. But it was fiercely defended by the Dutch bishops, and there was a nasty propaganda campaign run against the Holy See for having the temerity to point out its defects and demand that future editions contain a supplement to pull it back towards Catholic teaching.
I don't know much about the history of the Church in the Low Countries. The hierarchy seems to have been heroic, though possibly naive, during the Second World War, openly denouncing the Nazis. But since then, the Dutch Church seems to have moved further and further from orthopraxis and then from orthodoxy. Liturgically, even before the Second Vatican Council, it seems to have been 'creative.' The Dutch Catechism suggests that heteropraxis and heterodoxy went hand in hand - a lesson that is also applicable closer to home, of course.