Tag Archives: Bishop Athanasius Schneider

A Refutation of Bishop Schneider’s Demagoguery

By Alexis Bugnolo

A lot of Catholics have asked me to refute Bishop Athanasius’ Schneider in detail. I have written a partial refutation, but his position is so absurd I have refrained, but here is a sound refutation on the more principal points:

However, I will point out that there is in the Church no such thing as the Byzantine Catholic Patriarch. The group which produced this has a checkered history, canonically, but at least doctrinally, in this refutation of Mons. Schneider, they take a Catholic position. Synods must be called in every nation to condemn Bergoglio.

The only errors I see in this video are:

First, that the authors of this video hold that if canon law is used to support heresy and apostasy, canon law is invalid. The correct Catholic position is, rather, that when canon law is used to support heresy and apostasy, it is the use which is to be condemned and the interpretation which is to be corrected by canon 17.

Second that they assert that the worship of an idol is a heresy or manifestation of heresy. But it is rather a sin of apostasy, is not directly a sin of heresy, because heresy is the denial of a truth which is revealed by God, but the adoration of an idol is the denial of the entire Deposit of the Faith. Adoration of an idol might include heresy, but it is much more than heresy.

Third, they avoid entirely that Pope Benedict XVI is the true pope. They do this because in certain matters they themselves have usurped ecclesiastical offices and powers, such as, for example, establishing a Byzantine Patriarchate, without any authority from God or Pope Benedict XVI.

Finally,  I would like to point out, for the sake of public record, that back in 2015 I was greatly inspired by the sound and heroic statements of Bishop Schneider against the errors being promoted by Bergoglio. It truly saddens me that he has abandoned the Catholic Faith and Canon Law to insist that Bergoglio is still the pope, despite all his public sins, his pertinacious heresy, his apostasy and his schism mongering. In this he has done a very wicked thing, and I think if he persists in his false position, that he must be reckoned by all Catholics a heretic himself, for denying the constant teaching of the Church that heretics and apostates and schismatics lose office immediately, as canon 1364 states.

 

Russo to Schneider: We must believe Benedict, when he says he is still the pope

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MARCOTOSATTI.COM

Authorized English translation by FromRome.Info

Due Papi, Due Domande Impellenti, Una Risposta urgente.

by Marco Tosatti

Dear Friends and enemies of Stilum Curiae: a friend of our community, Sergio Russo, author of the book about which about which we spoke some time ago, Sei tu quello o dobbiamo aspettarne un altro? (Are you the one or should we expect another?), has sent us a reflection which seems to us particularly interesting and stimulating on the strange situation in which we we are living, and about which we have spoken in recent days.  Have a good read!

§ § §

Two Impelling Questions
which necessitate an urgent answer

by Sergio Russo

The first is: “Is Pope Francis a pope in every way, or not?”

The second, which is consequent upon the first, is: “Is Pope Benedict XVI still the pope, or not?”

I offer my personal contribution to the present debate, taking occasion also from the recent intervention by the Mons. Athanasius Schneider (dated Feb. 28, 2020) published originally in English at the site LIfeSite News, and also in French translation on the blog, Le Blog de Jeanne Smits.

Therefore, I will list here simply a series of facts, and not of argumentations, leaving it to the Reader to form his own opinion on the matter, knowing well, however, that contra factum non valet argumentum (against a fact no argument is valid).

  • Both academics and experts of things theological, as well as simple faithful, have noted how, from the date of March 13, 2013, even unto today, there has been created an unheard of situation, never before happening in the two thousand year history of the Church: the co-existence and co-habitation in the Vatican of two popes.
  • All of these, however, know well that the expression, “pope emeritus”, plays on the congruence/assonance of “Bishop Emeritus” and “Cardinal Emeritus”, and that, besides, it is not ordained by any canon of ecclesiastical law, neither past nor present …
    Moreover, it is to be noted – and here it basically returns to the same univocity which occurs in effect in the principle — just as there is, thus, no “priest emeritus”, so also, both the academic and the faithful have always known (but perhaps today the way to understand things has changed?) that there absolutely is no other kind of pope, neither Emeritus nor Presiding, and more so, and this by “una contraddizione, che nol consente … (a contradiction which does not consent to it)”, as Dante would say, since — and all believing Catholics have always held this as valid — the pope is the symbol and guarantor of unity in the Catholic Church, and She is one Body (though Mystical, but a true body), which cannot have but one sole Head!
    Therefore, not a two-headed Body, which would be a monstrosity, and neither a headless body, which would instead be a deficiency: as a matter of fact, one alone is the Christ, one alone is the Church, one alone the Faith, one alone the Vicar of Christ and one alone the Head of the Church …. and this is what the two-thousand year Magisterium of the Church has always affirmed, without the least hesitation!
  • Pope Francis, on the one hand would be the pope in every way, since he was licitly elected by all the Cardinals, united in a lawful Conclave (and which consequently is indubitable)
  • On the other hand, we are given to know that the election of Pope Francis (and this is also indubitable) might not be equally valid, since according to a declaration — never denied — of the now late Belgian Cardinal Godfried Dannels, present in his book-biography, which reports the admissions of the prelate made to the journalists, J. Mettepenningen and K. Schelkens, the said Cardinal revealed to them that a group of Cardinals and Bishops (to which he also belonged) worked for years to prepare for the election of J. M. Bergoglio, seeing that all of these porporati were opponents of Joseph Ratzinger: it was, in fact, a group which was kept secret, which the same Cardinal Danneels defined as “a mafia club, which bore the name of St. Gall”.
    And this type of agreement, according to the Apostolic Constitution of Saint John Paul II, Universi Dominic Gregis, which regulates the “vacancy of the Apostolic See and the election of the Roman Pontiff”, falls under a latae sententiae excommunication, as is clearly affirmed in nn. 77, 81, and 82:

    « Confirming also the prescriptions of our Predecessors, I prohibit anyone, even if he is marked with the dignity of the Cardinalate, to make agreements, while the Pope is alive and without having consulted him, about the election of His Successor, or promise votes, or take decisions in this regard in private meetings » (n.79);
    « The Cardinal Electors are to abstain, moreover, from every form of vote-canvassing, agreements, promises or other pledges of any kind, which can constrain them to give or deny their vote to one or another.  If such in reality would happen, even if under the obligation of a vow, I decree that such a pledge be null and invalid and that no one is bound to observe it; and from this moment I impose the excommunication latae sententiae upon the transgressors of this prohibition.» (n.81);
    « Equally, I forbid to the Cardinals to make, before an election, formal agreements, whether to receive pledges of common agreement, obliging themselves to put them into effect in the case that one of them be elevated to the Pontificate.  Even these promises, as much as they might be made, even under the obligation of an oath, I declare null and invalid » (n.82).

  • It is good to repeat that the “Renunciation” of Benedict XVI (according to his own admission) was truly made in full awareness and without any constraint … and yet that such a “renunciation” cannot be held to be truly such, since (and this is the seventh one which has occurred in the course of the two thousand years of Church history) all those who did renounce the papacy afterwards returned to their prior status as before thier election: and hence he who was a Bishop or Cardinal, returned to being a Bishop or Cardinal … he who was before a hermit, returned to be a hermit … (if one remembers the events of Pope Celestine V and Pietro da Morrone!), and hence none remained pope (not even an “emeritus”, or any other kind), by continuing to wear the white cassock, by maintaining the papal coat of arms, by signing wtih the name of the Pontiff, etc..
  • Hence, just as, if one must believe that Benedict XVI posited his “renunciation” in total autonomy and independence … so and equally, one must believe in what He himself declared:  “… When, on April 19 nearly 8 years ago I accepted to assume the petrine ministry … from that moment on I was engaged always and for always by the Lord …  The “always” is also a “for always”, there is no longer a return to the private: My decision to renounce the active exerciste of the ministry, does not revoke this ” (Benedict XVI, Wednesday General Audience of Feb. 27, 2013, Piazza S. Petro).
    And hence, through his own same admission, Benedict XVI is always and still pope, whether others say so or not.
    Therefore, in this case more than ever, there is required by all a firm intellectual coherence: if we ought to believe and hold as true the words of the Holy Father about His own renunciation, we ought, on the other hand and equally, believe and hold as true the just mentioned words pronounced by Benedict XVI, which affirm that he remains still and always pope!
  • In conclusion, how can one explain, then, such an apparent and present unresolved situation in the Church … what, in substance, ought we hold to have clear ideas and not to let ourselves be overwhelmed, even us, by such a contemporary “confusion”?

The solution is supplied us both by the Catechism of the Catholic Church and the Virgin Mary, Mother of the Church, but as something requiring of us the highest attention and correct discernment ….

It is Our Lady Herself, in fact, who asks us to pay attention to Her words, left in our own days at Fatima, in which She speaks, both of the Holy Father, and of a Bishop dressed in white.

The Divine Providence has also arranged, also in our own days, that Pope John Paul II elevated to the honors of the altar the Blessed Ann Catherine Emmerich, making in this way known to all believers her singular visions, especailly those in which she saw “the Church of the two popes”, the Church of always, faithful to the Magisterium, at whose head is the Holy Father, and another “new” church: big, strange and extravagant … (and, moreover, that the warnings, in part from the Mother of God are truly very many: the Miraculous Medal, La Salette, Fatima, Garabandal, the Marian Movement of Priests and many, many others …).

And, at last, the Catechism of the Catholic Church (in nn. 675-677), in which it informs, that, in our own days, all the faithful will be called to confront a “final test”, capable of shocking the faith of many believers, since in it there will be revealed the “mystery of iniquity”, able to provide an apparent solution to contemporary men, under the form of a religious impostiture, and it will be then that we will have to decide on which side to stand: whether with the Anti-Christ (the Anti-Church and the Anti-Gospel, as even John Paul II was wont to say), though this at the cost of apostasy from the Truth, in joining in such a manner the “new church”, great and lauded by the world, as ecological and ecumenical, which concerns itself primarily with the poor … or if we would remain with the Church of always, even if it is today seen in a bad light by the world, which reputs Her as integralist and fundamentalist, to remain with the holy Magisterium, held even today as antiquated, and faithful to the Gospel of Christ, the one and true God, our Savior and Redeemer: “Whom we hold most dear!”

This is an authorized translation of the original at

MARCOTOSATTI.COM

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5 Questions for Bishop Schneider & Dr. Taylor Marshall

by Br. Alexis Bugnolo

Over at Catholic Monitor, Fred Martinez has cut through all the deception and lying of Bishop Schneider and Dr. Taylor Marshall in their recent YouTube Video, and has proposed to them 5 yes or no Questions, and asked them publicly to respond.

His article is entitled, Do Marshall and Schneider think they are greater theologians than Doctors of the Church, Sts. Robert Bellarmine and Francis de Sales?

This article follows upon Martinez’ rebuttal of their arguments in several articles:

  1. Why did Taylor Marshall Chicken Out in Questioning Bp. Schneider on the Bellarmine teaching on Heretical Popes Ceasing to be Pope?
  2. Is Bp. Schneider a “Flying Monkey” or another Type of Enabler?
  3. Why is Bp. Schneider spreading the Doubtful Propaganda of a possible Leftist British Operative?
  4. Schneider’s Opinion has next to Zero Merit when standing next to the Teaching of Doctor of the Church St. Francis de Sales
  5. Is Bishop Schneider a Pelagianist?
  6. Schneider’s Opinion vs. Cdl. Burke: ‘If a Pope would Formally Profess Heresy he would Cease, by that act, to be the Pope. It’s Automatic.”
  7. Doubtful Schneider vs. St. Bellarmine & Bp. Gracida: “A Doubtful Pope is no Pope”
  8. Bp. Schneider vs. Pope Innocent III, Trent & the Ancient Fathers

5 Questions for Bishop Schneider and Dr. Taylor Marshall

I urge all Catholics to confront these men on social media and in email and in person. Also share these questions with all who claim to find their false arguments to be convincing. The faith is in danger by the errors spread by these two men.

Fred Martinez writes:

To make it really easy for them it has been formatted so that they only have to answer: yes or no.

1. Doctor of the Church St. Francis de Sales said “The Pope… when he is explicitly a heretic… the Church must either deprive him or as some say declare him deprived of his Apostolic See.” Was St. Francis de Sales a Sedevacantist or a schismatic? Answer: yes or no.

2. “Universal Acceptance” theologian John of St. Thomas said “This man in particular lawfully elected and accepted by the Church is the supreme pontiff.” Was John of St. Thomas for saying “the supreme pontiff” must be BOTH “lawfully elected and accepted by the Church” a Sedevacantist or a schismatic? Answer: yes or no.

3. Do you think that a “supreme pontiff” if “universally accepted” is still Pope if, to quote papal validity expert Arnaldo Xavier de Silveira on “dubious election[s]”, that he is “a woman… a child… a demented person… a heretic… a apostate… [which] would [thus] be invalid[ed] by divine law”? Answer: yes or no.

4. Renowned Catholic historian Warren Carroll agreed with Bishop René Gracida on the determining factor for discerning a valid conclave for a valid papal election besides divine law. Carroll pronounced:

“But each Pope, having unlimited sovereign power as head of the Church, can prescribe any method for the election of his successor(s) that he chooses… A papal claimant not following these methods is also an Antipope.”

Are renowned historian Carroll and Bishop Gracida for saying this Sedevacantists or schismatics? Answer: yes or no.

5. Is Bishop Gracida really a Sedevacantist and schismatic for convincingly demonstrating that there is valid evidence that Pope John Paul II’s conclave constitution “Universi Dominici Gregis” which “prescribe[d].. [the] method for the election of his successor(s)” was violated and must be investigated by Cardinals? Answer: yes or no.

Answer or show you are a fraud!

Fred Martinez is an excellent master of rhetoric. He knows how to posit a question, the answer to which will expose the one to whom it is addressed either as a liar or force him to admit that he was lying and take back his lie. It’s inescapable debating style.

Consequently, short of an act of public repentance, I think that neither the Bishop nor the Doctor will respond to Fred’s 5 Questions. And that means, that neither should you follow the Bishop or Doctor anymore, because by their silence they show themselves to be dishonest liars. For an honest liar should admit at least in public that he is lying.

____________

CREDITS: The Featured Image is a screen shot of the Video by Dr. Taylor Marshall interviewing Bishop Schneider. The text in quotes is taken from The Catholic Monitor Blog, by the intrepid Fred Martinez.

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The wicked impiety of liars

by Br. Alexis Bugnolo

Defend Bergoglio, become Bergoglio.

Zealously defend Bergoglio, become worse than Bergoglio.

Here is a prime example:

I replied to Schneider’s ridiculous in my critique entitled, Bishop Schneider, you Essay is a porridge of falsehood and presumption, where I showed his entire argument was based on false information, fake news, and the complete rejection not only of causality but of canon law. His illusions are totally debunked by what Pope Benedict did in fact say and not say, as I have shown on two occasions (here and here).

For Schneider the truth of the canonical meaning of a papal act is found not in the act itself, but in how others consider and accept the act or react to the act. He is a nominalist of highest order. For him a thing has no being or essence, only an effect.

But for Sammons to say what he says, is pure shamelessness. He is inventing a new sect, in which the Church’s own Canon Law is meaningless, but the will of the Cardinals is the definition of reality.

As for Dr. Taylor, in November last year he himself admitted Bellarmine is right about a heretic losing the office of the papacy, but now with Schneider in front of him, he fails to even admit that but lets Schneider trash Bellarmine a doctor of the Church! (Hat tip to Fred Martinez of Catholic Monitor, for this exposé).

Both Sammons and Schneider are not fooling anyone with a shred of Christian faith. Our Religion is based on facts, evidence, truth and Divine Revelation. The words of Jesus Christ to Saint Peter: whatsoever you bind on earth shall be bound in Heaven, apply to Canon Law most of all, since by the Code of Canon Law, Pope John Paul II intended to bind the entire Church of the Roman Rite.

And no one can overthrow the words of Jesus Christ!

Bishops Schneider and Sammons and whomsoever attack that which is bound in Heaven are doing the work of Satan, who opposes the law of Heaven.

They are simply not Catholic. But they are worse than simple unbelievers.

Trad Inc. has passed through its final transformation. They are at war with God Himself.

___________

CREDITS: The Featured Image above is a screen shot of Eric Sammons Twitter profile page, and is used here in accord with fair use standards for editorial commentary.

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Bishop Schneider, your Essay is a porridge of falsehood and presumption!

by Br. Alexis Bugnolo

French Translation

The Angelic Doctor, Saint Thomas Aquinas, in his Summa Theologica hands down the Catholic Tradition on the duties of the Catholic Faithful in matters where the Faith itself is put into public doubt or danger by the actions or statements of prelates, even of one’s own Bishop, when he writes:

To withstand anyone in public exceeds the mode of fraternal correction, and so Paul would not have withstood Peter then, unless he were in some way his equal as regards the defense of the Faith. But one who is not an equal can reprove privately and respectufully. Hence the Apostle, writing to the Colossians (4:17), tells them to admonish their prelate: “Say to Archippus, Fulfill thy ministry!”. It must be observed, however, that if the Faith were endangered, a subject ought to rebuke his prelate even publicly. Hence, Paul, who was Peter’s subject, rebuked him in public, on account of the imminent danger of scandal concerning the Faith, and, as the gloss on St. Augustine says, on Galatians 2:11, “Peter gave an example to superiors, that if at any time they happen to stray from the straight path, they should not disdain to be reproved by their subjects.” (Summa Theologica, II II, Q. 33, a. 4, ad 2)

Thus, I take up my pen to publicly rebuke Mons. Athanasius Schneider for statements made in his Essay published today at LifeSite News,  entitled, On the question of the true pope in the light of the opinion of the automatic loss of the papal office for heresy and the speculations about the resignation of Benedict XVI.

First, I find remarkable, that the Monsignor has doubled down on his opinion that the canonical crime of heresy publicly posited does not cause one to lose immediately every office in the Church, both theologically and canonically. He has sustained this opinion before, against all the Fathers and Doctors of the Church, as has been shown by several other writers (refuted ably here). His attempt to do so again, by arguing that a particular passage of Gratian is spurious is simply an absurd recourse to an absurd argument. Gratian was never a magisterial authority, so whether a particular passage is authentic or not, does not change the fact that notable authors, including Pope Innocent III, before and after Gratian held the opinion that heresy causes the loss of office, for anyone whomsoever. — Is he really saying, that Innocent III taught error, because of a faulty gloss? I say that he himself, that Bishop Schneider, is teaching error on the basis of a bad hermeneutic. To claim that the Church can lose Her Faith because She cannot discern that an unauthentic gloss presents false teaching, is to say the Church has no grace of discernment in matters of the Faith, but I, Bishop Schneider, know better than them all. Who do you think you are, your Excellency? Do you think you are greater that Saint Robert Bellarmine, S. J., who is as Doctor of the Church, and who disagrees with you?

Canon 1364 makes no exceptions whatsoever for a pope. The principle of The First See is judged by no one, which is enshrined in canon 1404, regards cases before a tribunal and acts of the Roman Pontiff. It does not regard the man who is the pope, in the case of his personal faith. Because just as a man who is a heretic, is not a member of the Church, a man who is a heretic holds no office. And thus a man considered or judged on account of heresy, is not considered or judged on account of any office. This is why Canon 1364 has no exceptions and imposes an excommunication upon each and everyone who commits a public crime of heresy, schism or apostasy.

Second, as regard the Declaratio of Pope Benedict: Your excellency shows that you either do not understand Canon Law or that you do not understand causality itself. If you had apprised yourself of even some of the documents sent to you by many Catholics round the world, you can see that the Code of Canon Law — an authentic Magisterial Document which you have no right to disregard or misrepresent — itself requires for a valid papal resignation, that the act posited by the man who is the Roman Pontiff, be an act of renunciation of petrine munus. But Pope Benedict XVI never posited such an act. Statements made before or after such an act, regarding intention or signification of the act, have no bearing whatsoever on the nature of the act. If your excellency had done as much due diligence as I have, when you were in Rome, and paid a visit to Mons. Arrieta, Secretary of the Pontifical Council for Legal Texts, you would have understood that an act of papal renunciation has to be clear in itself, it cannot be subject to the interpretation of anyone, not even by the pope. For if it needs interpretation or explanation, then it is not clear, and not valid. And if the man has validly resigned, any interpretation he gives is not authoritative. Nor can a pope resign, by authoritatively interpreting an invalid act as valid, after the fact. Because Canon 332 §2 requires an act of renunciation of petrine munus: and by such it does not permit an act of resignation by means of a post-factum papal interpretation of a not clearly manifest act.

Your opinion runs contrary to Saint Alphonsus dei Liguori, C. Ss.R., a Doctor of the Church, on legal interpretation. Do you think you know better than he, who held 2 doctorates in Law, one in canon law and another in civil law?

Third, all the quotes you cite, though they have no bearing, nevertheless, do not even prove the case you make with them, as I shall show here, by quoting each and commenting:

“Among you, in the College of Cardinals, there is also the future pope to whom today I promise my unconditional reverence and obedience” (Farewell address to the Cardinals, 28 February 2013).

Since, normally speaking, all Popes were former Cardinals, this statement can be said at any time to the College of Cardinals, whether all of them are present or not. It means nothing. We all should promise our obedience to all legitimate future popes, and past popes, because our obedience is owed to the office.

“I have taken this step with full awareness of its gravity and even its novelty, but with profound interior serenity” (Last General Audience, February 27, 2013).

Howsoever aware one is of an act, does not make an act valid, unless you think you are God or that the one acting is God. Canon 332 §2 by imposing conditions upon a papal resignation and defining it as a papal renunciation of petrine munus, teaches implicitly that Pope John Paul II held invalid a renunciation of ministerium, that John Paul II judged his successor, as the man who was Pope, and that the act itself must be duly manifest, to be valid.  All of which make no provision for full awareness of substantial error or novelty as a cause of validity (cf. canon 188 and 126).

“There is not the slightest doubt about the validity of my renunciation of the Petrine ministry. The only condition of validity is the full freedom of the decision. Speculation about the invalidity of renunciation is simply absurd” (Letter from February 18, 2014, to Andrea Tornielli, published in La Stampa, February 27, 2014).

The controversy over the canonical effect of the Declaratio has nothing to do with the claim that a renunciation of ministerium cannot be valid or is not valid. It has to do with the claim that the renunciation of ministerium effects the same thing as a renunciation of munus, and that it fulfills the requirements of Canon 332 §2, as not being corrupted by substantial error (cf. canon 188).  Moreover, if Pope Benedict XVI thinks that liberty of action alone is the cause of a valid renunciation, then, he shows himself to be in invincible error as regards his own act, because clearly in Canon 332 §2 there are 2 causes of validity of a renunciation of munus: freedom and due manifestation. And if you think you can transpose those 2 causes of validity for an act of renunciation of munus to an act of renunciation of ministerium, to make the renunciation of ministerium a renunciation of munus, then clearly you are in error, grave error! Then your act is invalid either on account of Canons 38 when reading an administrative act in violation of 36 §2, and/or of canon 15 §1 for all such cases of error in juridical acts against canons 188 and 332 §2.

During a conversation with a journalist from the Italian newspaper Corriere della Sera, the former Pope Benedict XVI said: “The Pope is one, he is Francis.” These words of Benedict XVI were reported in the written edition of Corriere della Sera, June 28, 2019 and anticipated in the Italian version of Vatican News on June 27, 2019.

This statement by Bishop Schneider is amazing of itself, because it is made regarding a report which was debunked by LifeSite News just days later. I suppose, the Bishop does not read the very electronic journal which publishes his Essay. And I suppose the editors of the same electronic journal omitted fraternal correction to help him save face by repeating such a false claim. But again, maybe I suppose too much.

Fourth, your excellency, why do you quote statements by Pope Benedict regarding his intentions to prove the Act of renunciation of ministry means an act of renunciation of papal munus, and then, in the next section of your essay, tell us not to hold that the actions and statements made by Pope Benedict which clearly show his intention to hold on to the papal dignity and office are not to be interpreted thus?

The Church is a visible society. Therefore, what was essential for the fulfillment of Benedict XVI’s resignation was not his possible internal thought but what he externally declared, for the Church does not judge about internal intentions (de internis non iudicat Ecclesia). Pope Benedict XVI’s ambiguous acts, like wearing a white cassock, keeping his name, imparting the apostolic blessing, etc., do not affect the unequivocal meaning of his act of renunciation. Many of his demonstrable and unequivocal words and actions after his resignation also confirm that he considers Pope Francis, and not himself, to be the pope.

Is evidence only to be interpreted to support your theory, and not objective reality? Do you honestly think that a validly resigned pope, should dress as the Pope, sign as the Pope, give blessings as the Pope? Moreover, do you think a real pope would salute a retired pope, at Panama City, saying to the crowds:  Look, Benedict, the pope!

If you want to close your eyes to facts which disprove your allegations, that is your affair, but asking the rest of the Church to do so is the very consummation of pride.

Finally, I must publicly reprove you for blasphemy against the Saints of Holy Mother Church, when you write:

Declaring Pope Francis to be an invalid pope, either because of his heresies or because of an invalid election (for reasons of alleged violations of the Conclave norms or for the reason that Pope Benedict XVI is still the pope because of his invalid renunciation) are desperate and subjectively taken actions aimed at remedying the current unprecedented crisis of the papacy. They are purely human and betray a spiritual myopia. All such endeavors are ultimately a dead end, a cul-de-sac. Such solutions reveal an implicit Pelagian approach to resolving a problem with human means; a problem, indeed, which cannot be resolved by human efforts, but which requires a divine intervention.

Many Councils, not the least of which the Council of Etampes, France, in 1130 A.D., presided over by Saint Bernard of Clairvaux, and the Synod of Sutri, approved of by St. Peter Damian and Bl. Pope Victor III and Pope St. Gregory VIII, have pronounced men to be invalid popes. To say that all such endeavors are pelagian and a dead end is not only a historical lie but a blasphemy against these holy men.

For all these reasons, I publicly ask you to withdraw the false assertions of your essay, if you want to be regarded any longer by Catholics as a Bishop who is faithful to the teaching and practice of the Church over the last 2000 years. Your desire to sustain the claim of Bergoglio to the papacy is clearly not based on facts, history or canon law, and is causing grave scandal to the faithful.

The true way forward, is the Catholic way, and it was proposed today by Catholics who know their faith and accept the teaching of the Church in its entirety.

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CREDITS: The Featured Image is a screen shot of the page at LifeSite News, where Bishop Schneider’s Essay has been published. It and the citations from his essay are used here in accord with fair use standards for editorial commentary.

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Bishop Schneider gets his Papal History wrong

henry-iii-called-the-black-holy-roman-emperor-synod-of-sutri-by-a-picture-id625398302
Henry III (1017-1056). Called the Black. Holy Roman Emperor. 3 Popes Deposed at the Synod of Sutri (1046). Engraving by A. Closs. Colored. (Photo by: PHAS/UIG via Getty Images)

In his recent article at Rorate Caeli, Auxiliary Bishop Athanasius Schneider writes a long article to quell the raging doubts Catholics now have regarding Bergoglio’s claim to the papacy.

But in that Article the learned Bishop gets his history lesson wrong, when he writes:

Popes were deposed several times by secular powers or by criminal clans. This occurred especially during the so-called dark ages (10th and 11th centuries), when the German Emperors deposed several unworthy popes, not because of their heresy, but because of their scandalous immoral life and their abuse of power. However, they were never deposed according to a canonical procedure, since that is impossible because of the Divine structure of the Church. The pope gets his authority directly from God and not from the Church; therefore, the Church cannot depose him, for any reason whatsoever.

(Emphasis added)

As I recited in my article, Yes a Pope can be canonically deposed, the history of the Papacy contradicts the Bishop’s assertion, for the Church does recognize as legitimate a Synod which canonically deposed 3 claimants to the papacy, one of which had to be the legitimate pope.

I quote my own article:

The events are summarized by John Cardinal Newman, and summarized in the Old Catholic Encyclopedia summarizes the events:

The proceedings of the Synod of Sutri, 20 December, are well summarized by Cardinal Newman in his “Essays Critical and Historical” (II, 262 sqq.). Of the three papal claimants, Benedict refused to appear; he was again summoned and afterwards pronounced deposed at Rome. Sylvester was “stripped of his sacerdotal rank and shut up in a monastery”. Gregory showed himself to be, if not an idiota, at least a man miræ simplicitatis, by explaining in straightforward speech his compact with Benedict, and he made no other defence than his good intentions, and deposed himself (Watterich, Vitæ Rom. Pont., I, 76); an act by some interpreted as a voluntary resignation, by others (Hefele), in keeping with the contemporary annals, as a deposition by the synod. The Synod of Sutri adjourned to meet again in Rome 23 and 24 December. Benedict, failing to appear, was condemned and deposed in contumaciam, and the papal chair was declared vacant. As King Henry was not yet crowned emperor, he had no canonical right to take part in the new election; but the Romans had no candidate to propose and begged the monarch to suggest a worthy subject.

Now, its not heresy to say that something happened, even if nutty Sedevacantists fell off their toilets when I wrote my article in September, accusing me of heresy. If the Church did depose a Pope canonically, its clearly not heresy to say that they did, or that the Church holds in practice that the Church can. Why since 2 of the deposed popes are depicted on the frieze of the Lateran (constructed in the 19th century), you could even argue the Vatican endorses both their papacies and their deposition, since Pope Clement II is also depicted there, who replaced all three.

Whether the Divine Constitution of the Church opposes such a notion or not, I think, is a concept of the constitution of the Church which excludes her history. Because if the Divine Constitution of the Church does make that impossible, then it’s also illicit, and thus immoral. But the Church has recognized the validity of the Synod of Sutri for 10 centuries, and the validity of the election of Pope Clement II for 10 centuries. So if anyone can quote a theologian or canonist after Sutri who said otherwise, quote him. But can we rely on his authority and not that of the Church by Her tacit acceptance? If we rely on such an opinion, are we not constrained to say the Church was in error for 10 centuries? And if we say that, are we not heretics?

As I said before, if Benedict IX did sell the papacy to Gregory VI, then the sale effected nothing, since you cannot validly sell an ecclesiastical office. That means that Benedict IX was the true Pope, because even if he did resign after the sale thinking he did sell the office, he was in substantial error and therefore his resignation was invalid. I suppose one could argue the Synod was in substantial error thinking it could depose Benedict or anyone for that matter, and that therefore Clement II’s election was invalid on account of substantial error, but the Church has never said that. The Frieze above the interior columns of the Lateran sill show Clement II as the one true valid Pope during the years of his reign.

I think its more probable, that whereas the Pope cannot be deposed as pope or for being pope, the man who is pope, who sins against the office by Simony or Heresy, can be deposed. But I admit that is my private fallible opinion. The Church’s Magisterium has not addressed such a specific case, to my knowledge, to handle the Synod of Sutri. The probability which causes me to hold such an opinion is that such an opinion avoids contradicting defined dogma and canons, by admitting an exceptional case in which the Law Maker Himself would not want otherwise unbending laws to prevail.

 

Bishop Athanasius Schneider speaks on « Amoris Laetitia » — Veri Catholici

Veri Catholici presents, here, its own English translation of the original Italian text – – – The paradox of contradicting interpretations of «Amoris laetitia» The recently published Apostolic Exhortation « Amoris Laetitia » (hereafter abbreviated AL), which contains a great … Continue reading →

via Bishop Athanasius Schneider speaks on « Amoris Laetitia » — Veri Catholici

Mons. Athanasius Schneider parla sul «Amoris Laetitia» — Veri Catholici

Il paradosso delle interpretazioni contraddittorie di «Amoris laetitia» L’Esortazione Apostolica «Amoris Laetitia» (AL) pubblicata di recente, che contiene una grande ricchezza spirituale e pastorale per la vita nel matrimonio e nella famiglia cristiana della nostra epoca, purtroppo ha già in … Continue reading →

via Mons. Athanasius Schneider parla sul «Amoris Laetitia» — Veri Catholici

Bishop Athanasius Schneider condemns Synod’s Final Relatio & its Perpetrators

A back door to a neo-Mosaic practice in the Final Report of the Synod

By the Most Rev. Athanasius Schneider

Bishop Athanasius Schneider
Bishop Athanasius Schneider

The XIV General Assembly of the Synod of the Bishops (October 4 – 25, 2015), which was dedicated to the theme of “The Vocation and Mission of the Family in the Church and Contemporary World”, issued a Final Report with some pastoral proposals submitted to the discernment of the Pope. The document itself is only of an advisory nature and does not possess a formal magisterial value.

Yet during the Synod, there appeared those real new disciples of Moses and the new Pharisees, who in the numbers 84-86 of the Final Report opened a back door or looming time bombs for the admittance of divorced and remarried to Holy Communion. At the same time those bishops who intrepidly defended “the Church’s own fidelity to Christ and to His truth” (Pope John Paul II, Apostolic Exhortation, Familiaris Consortio, 84) were in some media reports unjustly labeled as Pharisees.

The new disciples of Moses and the new Pharisees during the last two Assemblies of the Synod (2014 and 2014) masked their practical deny of the indissolubility of marriage and of a suspension of the Sixth Commandment on a case-by-case basis under the guise of the concept of mercy, using expressions such as: “way of discernment,” “accompaniment”, “orientations of the bishop,” “dialogue with the priest,” “forum internum,” “a more fuller integration into the life of the Church,” a possible suppression of imputability regarding the cohabitation in irregular unions (cf. Final Report, nn. 84-86).

This text section in the Final Report contains indeed a trace of a neo-mosaic practice of divorce, even though the redactors skillfully and, in a cunning manner, avoided any direct change of the doctrine of the Church. Therefore, all parties, both the promotors of the so-called “Kasper agenda” and their opponents, are apparently satisfied stating: “All is OK. The Synod did not change the doctrine.” Yet, such a perception is quite naive, because it ignores the back door and the pending time bombs in the abovementioned text section which becomes manifest by a careful examination of the text by its internal interpretive criteria.

Even when speaking of a “way of discernment” there is talk of “repentance” (Final Report, n. 85), there remains nevertheless a great deal of ambiguity. In fact, according to the reiterated affirmations of Cardinal Kasper and like-minded churchmen, such a repentance concerns the past sins against the spouse of the first valid marriage and the repentance of the divorced indeed may not refer to the acts of their marital cohabitation with the new civilly married partner.

The assurance of the text in the numbers 85 and 86 of the Final Report that such a discernment has to be made according to the teaching of the Church and in a correct judgement remains nevertheless ambiguous. Indeed, Cardinal Kasper and like-minded clerics emphatically and repeatedly assured that the admittance of the divorced and civilly remarried to Holy Communion will not touch the dogma of the indissolubility and of the sacramentality of marriage, and that a judgement in the conscience in that case has to be considered as being correct even when the divorced and remarried continue to cohabitate in a marital manner, and that they should not be required to live in complete continence as brother and sister.

In quoting the famous number 84 of the Apostolic Exhortation Familiaris Consortio of Pope John Paul II in number 85 of the Final Report, the redactors censured the text, cutting out the following decisive formulation: “The way to the Eucharist can only be granted to those who take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples”.

This practice of the Church is based on Divine Revelation of the Word of God: Written and transmitted through Tradition. This practice of the Church is an expression of the uninterrupted Tradition since the Apostles and, thus, remains unchangeable for all times. Already Saint Augustine affirmed: “Who dismisses his adulterous wife and marries another woman, whereas his first wife still lives, remains perpetually in the state of adultery. Such a man does not any efficacious penance while he refuses to abandon the new wife. If he is a catechumen, he cannot be admitted to baptism, because his will remains rooted in the evil. If he is a (baptized) penitent, he cannot receive the (ecclesiastical) reconciliation as long as he does not break with his bad attitude” (De adulterinis coniugiis, 2, 16). In fact, the above intentional censorship of the teaching of Familaris Consortio in n. 85 of the Final Report, represents for any sane hermeneutics the very interpretation key for the understanding of the text section on divorced and remarried (numbers 84-86).

In our days exists a permanent and omnipresent ideological pressure on behalf of the mass media, which are compliant with the unique thought imposed by the anti-Christian world powers, with the aim to abolish the truth of the indissolubility of the marriage – trivializing the sacred character of this Divine institution by spreading an anti-culture of divorce and concubinage. Already 50 years ago, the Second Vatican Council stated that the modern times are infected with the plague of the divorce (cf. Gaudium et spes, 47). The same Council warns that the Christian marriage as Christ’s sacrament should “never be profaned by adultery or divorce” (Gaudium et spes, 49).

The profanation of the “great sacrament” (Eph 5, 32) of the marriage by adultery and divorce has assumed massive proportions at an alarming rate not only in the civil society but also among Catholics. When Catholics by means of divorce and adultery theoretically and as well as practically repudiate the will of God expressed in the Sixth Commandment, they put themselves in a spiritually serious danger of losing their eternal salvation.

The most merciful act on behalf of the Shepherds of the Church would be to draw the attention to this danger by means of a clear – and at the same time loving – admonition about the necessarily full acceptance of the Sixth Commandment of God. They have to call the things by their right name exhorting: “divorce is divorce,” “adultery is adultery” and “who commits consciously and freely grave sins against the Commandments of God – and in this case against the Sixth Commandment – and dies unrepentantly will receive eternal condemnation being excluded forever from the kingdom of God.”

Such an admonition and exhortation is the very work of the Holy Spirit as Christ taught: “He will convict the world concerning sin and righteousness and judgment” (John 16: 8). Explaining the work of the Holy Spirit in “convincing sin,” Pope John Paul II said: “Every sin wherever and whenever committed has a reference to the Cross of Christ-and therefore indirectly also to the sin of those who “have not believed in him,” and who condemned Jesus Christ to death on the Cross” (Encyclical Dominum et Vivificantem, 29). Those who conduct a married life with a partner, who is not their legitimate spouse, as it is the case with divorced and civilly remarried, reject the will of God. To convince such persons concerning this sin is a work moved by the Holy Spirit and commanded by Jesus Christ and thus an eminently pastoral and merciful work.

The Final Report of the Synod unfortunately omits to convince the divorced and remarried concerning their concrete sin. On the contrary, under the pretext of mercy and a false pastorality, those Synod Fathers who supported the formulations in the numbers 84-86 of the Report tried to cover up the spiritually dangerous state of the divorced and remarried.

De facto, they say to them that their sin of adultery is not a sin, and is definitely not adultery or at least is not a grave sin and that there is no spiritual danger in their state of life. Such a behavior of these Shepherds is directly contrary to the work of the Holy Spirit and is therefore anti-pastoral and a work of the false prophets to whom one could apply the following words of the Holy Scripture: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter” (Is 5:20) and: “Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes, but have seen for you oracles that are false and misleading” (Lam 2: 14). To such bishops the Apostle Paul without any doubt would say today these words: “Such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ” (2 Cor 11:13).

The text of the Final Report of the Synod not only omits to convince unambiguously divorced and civilly remarried persons concerning the adulterous and thus gravely sinful character of their life style. It justifies indirectly such a lifestyle by means of assigning this question ultimately in the area of the individual conscience and by means of an improper applying of the moral principle of imputability to the case of cohabitation of the divorced and remarried. In fact, the applying of the principle of imputability to a stable, permanent and public life in adultery is improper and deceptive.

The diminution of the subjective responsibility is given only in the case when the partners have the firm intention to live in complete continence and make sincere efforts therein. As long as the partners intentionally persist to continue a sinful life, there can be no suspension of imputability. The Final Report gives the impression to intimate that a public life style in adultery – as it is the case of civilly remarried – is not violating the indissoluble sacramental bond of a marriage or that it does not represents a mortal or grave sin and that this issue is furthermore a matter of private conscience. Hereby one can state a closer drift towards the Protestant principle of subjective judgement on matters of faith and discipline and intellectual closeness to the erroneous theory of “fundamental option,” a theory already condemned by the Magisterium (cf. Pope John Paul II, Encyclical Veritatis Splendor, 65-70).

The Shepherds of the Church should not in the slightest manner promote a culture of divorce amongst the faithful. Even the smallest hint of yielding to the practice or to the culture of divorce should be avoided. The Church as a whole should give a convincing and strong witness to the indissolubility of the marriage. Pope John Paul II said that divorce “is an evil that, like the others, is affecting more and more Catholics as well, the problem must be faced with resolution and without delay” (Familiaris Consortio, 84).

The Church has to help the divorced and remarried with love and patience to recognize their own sinfulness and to help them to convert with one’s whole heart to God and to the obedience to His holy will, which is expressed in the Sixth Commandment. As long as they continue giving a public anti-witness to the indissolubility of marriage and contributing to a culture of divorce, the divorced and remarried cannot exercise those liturgical, catechetical and institutional ministries in the Church, which demand by their own nature a public life in accordance with the Commandments of God.

It is obvious that public violators for instance of the Fifth and Seventh Commandments, such as owners of an abortion clinic or collaborators of a corruption network, not only cannot receive Holy Communion but, evidently, cannot be admitted to public liturgical and catechetical services. In an analogous manner, public violators of the Sixth Commandment, such as divorced and remarried, cannot be admitted to the office of lectors, godparents or catechists. Of course, one must distinguish the gravity of the evil caused by the life style of public promotors of abortion and corruption from the adulterous life of divorced people. One cannot put them on the same footing. The advocacy for the admission of divorced and remarried to the task of godparents and catechists aims ultimately not the true spiritual good of the children, but turns out to be an istrumentalization of a specific ideological agenda. This is a dishonesty and a mockery of the institute of godparents or catechists who by means of a public promise took on the task of educators of the faith.

In the case of godparents or catechists who are divorced and remarried, their life continuously contradicts their words, and so they have to face the admonition of the Holy Spirit through the mouth of the Apostle Saint James: “But be doers of the word, and not hearers only, deceiving yourselves” (James 1: 22).   Unfortunately, the Final Report in n. 84 pleads for an admittance of the divorced and remarried to liturgical, pastoral and educational offices. Such a proposal represents an indirect support to the culture of divorce and a practical denial of an objectively sinful lifestyle. Pope John Paul II on the contrary indicated only the following possibilities of participating in the life of the Church, which for their part aim a true conversion: “They should be encouraged to listen to the word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to works of charity and to community efforts in favor of justice, to bring up their children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God’s grace” (Familiaris Consortio, 84).

There should remain a salutary area of exclusion (non-admittance to the Sacraments and to the public liturgical and catechetical offices) in order to remind the divorced their real serious and dangerous spiritual state and, at the same time, to promote in their souls the attitude of humility, obedience and of longing for the authentic conversion. Humility means courage for truth, and only to those who humbly subject themselves to God, will receive His graces.

The faithful, who have not yet the readiness and the will to stop with the adulterous life, should be spiritually helped. Their spiritual state is similar to a kind of “catechumenate” regarding the sacrament of Penance. They can receive the sacrament of Penance, which was called in the Tradition of the Church “the second baptism” or “the second penance,” only if they sincerely break with the habit of the adulterous cohabitation and avoid public scandal in an analogous manner as do the catechumens, the candidates to the Baptism. The Final Report omits to call the divorced and remarried to the humble recognition of their objective sinful state, because it omits to encourage them to accept with the spirit of faith the non-admittance to the Sacraments and to the public liturgical and catechetical offices. Without such a realistic and humble recognition of their own real spiritual state, there is no effective progress towards the authentic Christian conversion, which in the case of the divorced and remarried consists in a life of complete continence, ceasing to sin against the sanctity of the sacrament of marriage and to disobey publicly the Sixth Commandment of God.

The Shepherds of the Church and especially the public texts of the Magisterium have to speak in an utmost clear manner, since this is the essential characteristic of the task of the official teaching. Christ demanded from all His disciples to speak in an extremely clear manner: “Let what you say be ‘Yes’ or ‘No’; anything more than this comes from evil” (Math 5: 37). This is valid all the more when the Shepherds of the Church preach or when the Magisterium speaks in a document.

In the text section of the numbers 84-86 the Final Report represents, unfortunately, a serious departure from this Divine command. Indeed in the mentioned passages the text does not plead directly in favor for the legitimacy of the admittance of the divorce and remarried to Holy Communion, the text even avoids the expression “Holy Communion” or “Sacraments.” Instead, the text by means of obfuscating tactics, uses ambiguous expressions like “a more full participation in the life of the Church” and “discernment and integration.”

By such obfuscating tactics the Final Report in fact put time bombs and a back door for the admittance of the divorced and remarried to Holy Communion, causing by this a profanation of the two great sacraments of Marriage and Eucharist, and contributing at least indirectly to the culture of divorce – to the spreading of the “plague of divorce” (Second Vatican Council, Gaudium et spes, 47).

When reading carefully the ambiguous text of the text section “Discernment and integration” in the Final Report, one has the impression of a highly skillful, elaborated ambiguity. One is reminded of the following words of Saint Irenaeus in his “Adversus haereses”: “He who retains unchangeable in his heart the rule of the truth which he received by means of baptism, will doubtless recognize the names, the expressions, and the parables taken from the Scriptures, but will by no means acknowledge the blasphemous use which these men make of them. For, though he will acknowledge the gems, he will certainly not receive the fox instead of the likeness of the king.  But since what may prove a finishing-stroke to this exhibition is wanting, so that any one, on following out their farce to the end, may then at once append an argument which shall overthrow it, we have judged it well to point out, first of all, in what respects the very fathers of this fable differ among themselves, as if they were inspired by different spirits of error. For this very fact forms a proof from the outset that the truth proclaimed by the Church is immoveable, and that the theories of these men are but a tissue of falsehoods.” (I, 9, 4-5).

The Final Report seems to leave the solution of the question of the admittance of the divorced and remarried to Holy Communion to local Church authorities: “accompaniment of the priests” and “orientations of the bishop.” Such a matter is however connected essentially with the deposit of faith i.e. with the revealed word of God. The non-admittance of divorced who are living in a public state of adultery belongs to the unchangeable truth of the law of the Catholic faith and consequently also of the law of Catholic liturgical practice.

The Final Report seems to inaugurate a doctrinal and disciplinary cacophony in the Catholic Church, which contradicts the very essence of being Catholic. One has to be reminded of the words of Saint Irenaeus, about the authentic shape of the Catholic Church in all times and in all places: “The Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes the points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world (Italy). But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shines everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it.” (Adversus haereses, I, 10, 2).

The Final Report in the section on the divorced and remarried carefully avoids confessing the unchangeable principle of the entire Catholic tradition, that those who live in an invalid marital union can be admitted to Holy Communion only under the condition that their promise to live in complete continence and avoid public scandal. John Paul II and Benedict XVI confirmed strongly this Catholic principle. The deliberate avoidance of mentioning and reaffirming this principle in the text of the Final Report can be compared with the systematic avoidance of the expression “homoousios” on behalf of the opponents of the dogma of the Council of Nicea in the fourth century – the formal Arians and the so-called Semi-Arians – , who invented continuously other expressions in order not to confess directly the consubstantiality of the Son of God with God the Father.

Such a declination from an open Catholic confession on behalf of the majority of the episcopate in the fourth century caused a feverish ecclesiastical activity with continuous synodal meetings and a proliferation of new doctrinal formula with the common denominator of avoiding terminological clarity i.e. the expression “homoousios.” Likewise, in our days the two last Synods on Family avoided naming and confessing clearly the principle of the entire Catholic tradition, that those who live in an invalid marital union can be admitted to Holy Communion only under the condition that their promise to live in complete continence and avoid public scandal.

This fact is proven also by the immediate unequivocal reaction of the secular media and by the reaction of the main advocators of the new un-Catholic practice to admit divorced and remarried to Holy Communion while maintaining a life of public adultery. Cardinal Kasper, Cardinal Nichols and Archbishop Forte, for instance, publicly affirmed that, according to the Final Report, one can assume that a door in some way has been opened to Communion for the divorced and remarried. There exists as well a considerable number of bishops, priests and laity who rejoice because of the so-called “opened door” they found in the Final Report. Instead of guiding the faithful with a clear and an utmost unambiguous teaching, the Final Report caused a situation of obscuration, confusion, subjectivity (the judgement of the conscience of the divorced and forum internum) and an un-Catholic doctrinal and disciplinary particularism in a matter which is essentially connected to the deposit of faith transmitted by the Apostles.

Those who in our days strongly defend the sanctity of the sacraments of Marriage and Eucharist are labeled as Pharisees. Yet, since the logical principle of non-contradiction is valid and common sense still functions, the contrary is true.

The obfuscators of the Divine truth in the Final Report are more like Pharisees. For in order to reconcile a life in adultery with the reception of Holy Communion, they skillfully invented new letters, a new law of “discernment and integration,” introducing new human traditions against the crystalline commandment of God. To the advocators of the so-called “Kasper agenda” are addressed these words of the Incarnated Truth: “You made void the word of God by introducing your own tradition” (Mark 7: 13). Those who during 2,000 years spoke relentlessly and with an utmost clarity about the immutability of the Divine truth, often at the cost of their own life, would be labelled in our days as Pharisees as well; so Saint John the Baptist, Saint Paul, Saint Irenaeus, Saint Athanasius, Saint Basil, Saint Thomas More, Saint John Fisher, Saint Pius X, just to mention the most glowing examples.

The real result of the Synod in the perception of the faithful and of the secular public opinion was that there has been practically only one focus on the question of the admittance of the divorced to Holy Communion. One can affirm that the Synod in a certain sense turned out to be in the eyes of public opinion a Synod of adultery, not the Synod of family. Indeed, all the beautiful affirmations of the Final Report on marriage and family are eclipsed by the ambiguous affirmations in the text section on the divorced and remarried, a topic which was already confirmed and decided by the Magisterium of the last Roman Pontiffs in faithful conformity with the bi-millennial teaching and practice of the Church. It is therefore a real shame that Catholic bishops, the successors of the Apostles, used synodal assemblies in order to make an attempt on the constant and unchangeable practice of the Church regarding the indissolubility of the marriage, i.e. the non-admittance of the divorced who live in an adulterous union to the Sacraments.

In his letter to Pope Damasus, Saint Basil drew a realistic picture of the doctrinal confusion caused by those churchmen who sought an empty compromise, and an adaptation to the spirit of the world in his time: “Traditions are set at nought; the devices of innovators are in vogue in the Churches; now men are rather contrivers of cunning systems than theologians; the wisdom of this world wins the highest prizes and has rejected the glory of the cross. The elders lament when they compare the present with the past. The younger are yet more to be compassionated, for they do not know of what they have been deprived” (Ep. 90, 2).

In a letter to Pope Damasus and to the Occidental Bishops, Saint Basil describes as follows the confused situation inside the Church: “The laws of the Church are in confusion.  The ambition of men, who have no fear of God, rushes into high posts, and exalted office is now publicly known as the prize of impiety.  The result is, that the worse a man blasphemes, the fitter the people think him to be a bishop.  Clerical dignity is a thing of the past. There is no precise knowledge of canons.  There is complete immunity in sinning; for when men have been placed in office by the favour of men, they are obliged to return the favour by continually showing indulgence to offenders. Just judgment is a thing of the past; and everyone walks according to his heart’s desire. Men in authority are afraid to speak, for those who have reached power by human interest are the slaves of those to whom they owe their advancement. And now the very vindication of orthodoxy is looked upon in some quarters as an opportunity for mutual attack; and men conceal their private ill-will and pretend that their hostility is all for the sake of the truth. All the while unbelievers laugh; men of weak faith are shaken; faith is uncertain; souls are drenched in ignorance, because adulterators of the word imitate the truth. The better ones of the laity shun the churches as schools of impiety and lift their hands in the deserts with sighs and tears to their Lord in heaven. The faith of the Fathers we have received; that faith we know is stamped with the marks of the Apostles; to that faith we assent, as well as to all that in the past was canonically and lawfully promulgated.” (Ep. 92, 2).

Each period of confusion during the history of the Church is at the same time a possibility to receive many graces of strength and courage and a chance to demonstrate one’s love for Christ the Incarnated Truth. To Him each baptized and each priest and bishop promised inviolable fidelity, everyone according to his own state: through the baptismal vows, through the priestly promises, through the solemn promise in the episcopal ordination. Indeed, every candidate to the episcopacy promised: “I will keep pure and integral the deposit of faith according the tradition which was always and everywhere preserved in the Church.” The ambiguity found in the section on divorced and remarried of the Final Report contradicts the abovementioned solemn episcopal vow. Notwithstanding this, everyone in the Church – from the simple faithful to the holders of the Magisterium – should say:

“Non possumus!” I will not accept an obfuscated speech nor a skilfully masked back door to a profanation of the Sacrament of Marriage and Eucharist. Likewise, I will not accept a mockery of the Sixth Commandment of God. I prefer to be ridiculed and persecuted rather than to accept ambiguous texts and insincere methods. I prefer the crystalline “image of Christ the Truth, rather than the image of the fox ornamented with gemstones” (Saint Irenaeus), for “I know whom I have believed”, “Scio, Cui credidi!” (2 Tim 1: 12).

November 2nd, 2015

+ Athanasius Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in Astana

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Reblogged from http://rorate-caeli.blogspot.com/2015/11/rorate-exclusive-bishop-athanasius.html

Bishop Athanasius Schneider: “We must create groups of true Catholics”

Bishop Athanasius Schneider
Bishop Athanasius Schneider

Rome, February 11, 2015: Bishop Athanasius Schneider, the Auxiliary Bishop from the Roman Catholic Diocese of Maria Santissima in Astana, Kazakhstan, has issued a call to Catholics the world over to begin immediately the work of resisting the false church which is arising. While, the From Rome Blog has never done a reblog, this is too important to omit, as it is the message of a faithful Catholic Bishop addressed to the entire Catholic Church.

Reblogged from OnePeterFive.com which published this today, which first notes and then publishes the words of the Bishop:

Editor’s Note: Following his strongly-worded interview with Polonia Christiana in the wake of the first part of the Extraordinary Synod on Marriage and Family, we reached out to Bishop Athanasius Schneider to seek his guidance on concrete actions Catholics can take during this time of turmoil within the Church. We specifically requested his advice on what the faithful could do to resist heterodoxy and address the errors (or at least obfuscations) that seem to be issuing forth from some of the highest prelates in the Church. Though his counsel is brief, it is deeply thoughtful, and offers us a great deal of work to do. With the next meeting of the Synod less than eight months away, there is no time to waste. 

By Bishop Athanasius Schneider

It is a sad truth that we are in a time of great crisis in the Church. God is with us, however. You have asked me what the faithful can do to combat the errors spreading through the Church. I would like to answer with some suggestions:

We must create groups of true Catholics, scholars, families, and clergy who will spread courageously the full Catholic truth, especially on the Church’s teachings on the family, on nature, and the commandments of God.

As a means to this aim, we must make use of all the resources that the modern world offers to us. We are not confined to waiting for the media to spread these messages. We do not have to wait for each individual pastor to preach them from the pulpit. We should embrace the new media forms that allow us to spread the Gospel and the teachings of our Holy Mother, the Church. We should take our message to the Internet, publish it on websites, blogs, and social media.

Read the entire article at One Peter 5.  Per una traduzione italiana, vedi il blog Chiesa e post Concilio.

We stand with the 4 Catholic Bishops!

The From Rome blog shall heed the call of His Excellency, and resolve to aid and assist in any manner the preservation of the Catholic Church at Rome and throughout the world, against the heretical proposals of “Team Bergoglio”, which is the source and origin of the false church arising.

There are now 4 Bishops who have publicly taken a stand against the false church:  Cardinal Burke (Patronus of the Order of Malta, Rome), Archbishop Lenga and Bishop Schneider of Kazakhstan, and Archbishop Henrich Hoser of Poland.

Let us increase and multiply our prayers and daily sacrifices that more and more members of the Sacred Hierarchy have the light to recognize and the courage to denounce this false church and take a public stand with Christ for the sake of God’s Honor and Glory, their own salvation and that of all the world until the end of time.  We are truly in apocalyptic times. A great host of heaven (Cardinals priests and bishops) are falling from the sky under the power of the tail of the Dragon of Satan, as St. John the Apostle foretold in the Book of Revelation. Let us separate from them, and stand with the Lamb who was slain for us!

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Subsequent to this report, the readers of the From Rome Blog founded the Association « Veri Catholici ».
You can read more about it, here.