Tradition und Glauben

Rorate Caeli Interview mit Bischof Athanasius Schneider (auf Englisch)

Wir sind froh einen Leserwunsch zu erfüllen und eine tatsächlich katholische Aussage eines tatsächlich katholischen Bischofs veröffentlichen zu können. Bei diesem Bischof handelt es sich um den deutschstämmigen Athanasius Schneider aus Kasachstan, welcher, außer Kardinal Burke, tatsächlich der einzige katholische Bischof ist, der öffentlich und druckreif von der Warte der Tradition der Kirche und des sentire cum ecclesia spricht. Er spricht uns auch aus der Seele, sodass wir hier seine Aussagen veröffentlichen. Wir tun es in der englischen Originalsprache, da wir wirkliche keine Zeit haben alles ins Deutsche zu übertragen. Wahrscheinlich werden es andere tun und wird fügen es hier ein. Und so sieht es zurzeit in der Kirche aus: Kard. Burke aus der Kurie verbannt, Bischof Schneider ein Hilfsbischof in Kasachstan. Kirchliche Karriere sieht anders aus, aber wie sie wirklich aussieht, siehe unsere Millenari-Beiträge, so ist es besser keine zu machen. Doch in der Kirchengeschichte führte jede Verbannung eines Gottgefälligen zu seiner Heiligung und Stärkung durch die damit zusammenhängenge Wüstenzeit. Hoffen wir, dass es bei Bischof Schneider auch so sein wird, damit er uns allen für die nachfranziskanische Kirchenperiode, die besser oder noch schlimmer werden kann, erhalten bleibt. Und hier zur Herzenserwärmung seine Worte. POST-SYNOD CHURCH & UNBELIEVERS IN THE HIERARCHY Rorate Caeli: In the recent Synod, we will not know the legal impact it will have on the Church for some time, as it’s up to Pope Francis to move next. Regardless of the eventual outcome, for all intent and purposes, is there already a schism in the Church? And, if so, what does it mean practically speaking? How will it manifest itself for typical Catholics in the pews? H.E. Schneider: Schism means according to the definition of the Code of Canon Law, can. 751: The refusal of submission to the Supreme Pontiff or of communion with those members of the Church who are submitted to the Supreme Pontiff. One has to distinguish the defect in belief or heresy from schism. The defect in belief or heresy is indeed a greater sin than schism, as Saint Thomas Aquinas said: “Unbelief is a sin committed against God Himself, according as He is Himself the First Truth, on which faith is founded; whereas schism is opposed to ecclesiastical unity, which is a lesser good than God Himself. Wherefore the sin of unbelief is generically more grievous than the sin of schism” (II-II, q. 39, a. 2 c). The very crisis of the Church in our days consists in the ever growing phenomenon that those who don’t fully believe and profess the integrity of the Catholic faith frequently occupy strategic positions in the life of the Church, such as professors of theology, educators in seminaries, religious superiors, parish priests and even bishops and cardinals. And these people with their defective faith profess themselves as being submitted to the Pope. The height of confusion and absurdity manifests itself when such semi-heretical clerics accuse those who defend the purity and integrity of the Catholic faith as being against the Pope – as being according to their opinion in some way schismatics. For simple Catholics in the pews, such a situation of confusion is a real challenge of their faith, in the indestructibility of the Church. They have to keep strong the integrity of their faith according to the immutable Catholic truths, which were handed over by our fore-fathers, and which we find in in the Traditional catechisms and in the works of the Fathers and of the Doctors of the Church. Rorate Caeli: Speaking of typical Catholics, what will the typical parish priest face now that he didn’t face before the Synod began? What pressures, such as the washing of women’s feet on Maundy Thursday after the example of Francis, will burden the parish priest even more than he is burdened today? H.E. Schneider: A typical Catholic parish priest should know well the perennial sense of the Catholic faith, the perennial sense as well of the laws of the Catholic liturgy and, knowing this, he should have an interior sureness and firmness. He should always remember the Catholic principle of discernment: “Quod semper, quod ubique, quod ab omnibus”, i.e. “What has been always, everywhere and from all” believed and practiced. The categories “always, everywhere, all” are not to be understood in an arithmetical, but in a moral sense. A concrete criterion for discernment is this: “Does this change in a doctrinal affirmation, in a pastoral or in a liturgical practice constitute a rupture with the centuries-old, or even with the millennial past? And does this innovation really make the faith shine clearer and brighter? Does this liturgical innovation bring to us closer the sanctity of God, or manifest deeper and more beautiful the Divine mysteries? Does this disciplinary innovation really increase a greater zeal for the holiness of life?” As concretely to the innovation of washing the…

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