Until quite recently, good discussion on the rites of Holy Week was not readily available. In the past few years traditionalists have found themselves able to critique the rites of Pius XII on their own merits and often reverted back to older usage irrespective of last year's Ecclesia Dei (RIP) indult. Consideration tends to focus on the antiquity of the older rites, their more popular appeal in terms of ceremony, their theological cohesion, and their greater conformity to the traditional liturgy.
Once upon a time the best and most powerful objection was that the 1955/6 Holy Week represented an experiment with the Pauline reforms in mind. The FSSPX accepted the changes as did a large congregation of sedevacantists. The hold outs in the old days tended to be sedevacantists who would not touch anything that smelled of the new rite, regards of its own demerits. As such, we find Anthony Cekada respectfully telling Pius XII that he would prefer to retain the Presanctified Mass on Good Friday because Paul VI, his successor, later wrote that the Pian changes were meant to evolve the reformed liturgy. There is no question of the rites themselves representing something troublesome or ill-fit for use because a pope published them.
In this stance, the Reverend Father Cekada represents an older form of Traditionalism that looks back to the halcyon, Ultramontane days before Papa Giovanni and upholds their standards as normative, whereas modern, mainstream Traditionalists who recognize Jorge Mario Bergoglio as pope find him wanting and are cured of whatever Ultramontanism Pius XII or Benedict XVI may have planted (the former by desire and the latter by his good deeds). Indeed, could the revival of Holy Week in the Trad world have transpired without the less legalistic, more pastoral papacy of Francis?