I personally think Anglicanorum coetibus and the Personal Ordinariates for former Anglicans in the Catholic Church is a legacy of the Oxford Movement.
Here’s an excerpt from an article by Duane W.H. Arnold over at Virtueonline that I find most interesting:
After many, including most notably, John Henry Newman, made their way to the “safe harbor” of the Roman Catholic Church, it seemed that the movement was dead.
Three factors, however, ensured its continuing vitality. These three factors, I believe, are still worthy of imitation in our own time and circumstances.
Firstly, the intellectual foundation established by the early leaders in their scholarly and literary activities, notably the Library of the Fathers, made a major contribution to the study of Church History and spirituality. Many of the Church Fathers had never even been available in translation. The study of the Fathers, once a key element in Reformation theology, had largely been abandoned by Protestants. Among Roman Catholics and the Eastern Orthodox, the Fathers were the domain of the few, not the many. Now, the situation changed. Critical texts, once nowhere to be found, were prepared. The new movement honored learning and scholarship and provided opportunities for the same all the way from the smallest local parish to the oldest universities in the land.
Secondly, their emphasis upon a renewal of the Church’s liturgical life made worship central and re-established the Holy Eucharist as normative Christian worship – a consequence of their reading of the early Fathers – something that has influenced the renewal of the Church’s liturgical and sacramental life to this day. Liturgical texts were revised, hymns were written, ancient prayers were translated, and people were instructed as to the meaning of what was said and done in church. Moreover, liturgy – literally “the work of the people” – allowed for the active participation of the laity in worship.
Thirdly, the Oxford Movement went beyond the academic and upper class environment in which it had been born. In practical terms, this was a result of sympathetic clergy being given the worst possible parish assignments by their church superiors, usually in the slums of city centers, which it was thought would kill the movement. It had the opposite effect as clergy made the Incarnation, the love of worship, and social concern central to their lives, and filled their churches with those who lived on the fringes of society. The beauty of Jesus in worship was a light in the darkest industrial centers of America and England as almost abandoned churches were painted, restored, renewed and filled with those who had never before entered a place of worship.
Hmmm, I wonder how much the Oxford Movement might have played in the Ressourcement Movement of many Second Vatican Council theologians—to go back to the Church Fathers, the sources, and so on.