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Bishop Schneider Raises the Stakes on Amoris Laetitia

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In a response to The Remnant’s Chris Ferrara (“An Open Letter to Bishop Athanasius Schneider“; May 10, 2016), Bishop Athanasius Schneider has not backed off of his existing criticism of Amoris Laetitia, but rather, has encouraged further resistance to it:

In using our reason and in respecting the proper sense of the words, one can hardly interpret some expressions in AL according to the holy immutable Tradition of the Church.

In AL, there are of course expressions which are obviously in conformity with the Tradition. But that is not what is at issue here. What is at stake are the natural and logical consequences of the ambiguous expressions of AL. Indeed, they contain a real spiritual danger, which will cause doctrinal confusion, a fast and easy spreading of heterodox doctrines concerning marriage and moral law, and also the adoption and consolidation of the praxis of admitting divorced and remarried to Holy Communion, a praxis which will trivialize and profane, as to say, at one blow three sacraments: the sacrament of Marriage, of Penance, and of the Most Holy Eucharist.

In these our dark times, in which Our Beloved Lord seems to sleep in the boat of His Holy Church, all Catholics, beginning from the bishops up to the simplest faithful, who still take seriously their baptismal vows, should with one voice (“una voce”) make a profession of fidelity, enunciating concretely and clearly all those Catholic truths, which are in some expressions of AL undermined or ambiguously disfigured. It would be a kind of a “Credo” of the people of God. AL is clearly a pastoral document (i.e., by its nature of temporal character) and has no claims to be definitive. We have to avoid to “make infallible” every word and gesture of a current Pope. This is contrary to the teaching of Jesus and of the whole Tradition of the Church. Such a totalitarian understanding and application of Papal infallibility is not Catholic, is ultimately worldly, like in a dictatorship; it is against the spirit of the Gospel and of the Fathers of the Church.

Beside the above mentioned possible common profession of fidelity, there should be made to my opinion, by competent scholars of dogmatic and moral theology also a solid analysis of all ambiguous and objectively erroneous expressions in AL. Such a scientific analysis should be made without anger and partiality (“sine ira et studio”) and out of filial deference to the Vicar of Christ.

This is an important letter, and one for the history books. Bishop Schneider stands alone among the episcopacy in his assessment that portions of Amoris Laeitia exist in opposition to the Church’s “holy immutable Tradition”, and that this post-synodal apostolic exhortation of Pope Francis contains “a real spiritual danger, which will cause doctrinal confusion, a fast and easy spreading of heterodox doctrines concerning marriage and moral law, and also the adoption and consolidation of the praxis of admitting divorced and remarried to Holy Communion, a praxis which will trivialize and profane, as to say, at one blow three sacraments: the sacrament of Marriage, of Penance, and of the Most Holy Eucharist.”

Please pray for this courageous bishop, and for those theologians who are, even now, composing “a solid analysis of all ambiguous and objectively erroneous expressions in AL”. I am aware of some such efforts, for the time being shrouded in secrecy, but a document of this moment demands faithful opposition, against all odds.

We are far from out of the water on AL. Look for more analysis here in the near future.

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