VATICAN II – Bishop Schneider’s call for a “syllabus of errors”

Bishop Athanasius SchneiderI encountered Bishop Athanasius Schneider, who is also a patristic scholar, through a small volume entitled “Dominus Est”. From the book’s very first pages, this young and gifted bishop’s holiness shines through. His description of the Eucharistic devotion, which flowed from the ‘priestly hearts’ of his mother and her close circle of friends in the face of communist persecution, is both captivating and inspiring. Accounts of Masses held in secret, priests’ lengthy imprisonments and people’s tremendous thirst for the sacraments they lacked, provide a perfect backdrop to his call for the western Church to return to the discipline of reception of Holy Communion kneeling and on the tongue. He sets this call within the context of the history of how Our Lord was received beginning from the first century, in a thorough survey of the Fathers, the Early Church, the Magisterium and the Eastern and Western liturgical rites.

There can be little doubt that the profound experiences of his youth, coupled with his sound formation of study and prayer, have given Bishop Schneider the insights and courage for the following speech, which he delivered at a conference of cardinals and bishops in Rome in December. In the extracts reproduced below, I have emphasized passages I found particularly apposite:

Speech given by Athanasius Schneider, auxiliary bishop of Karaganda, Kazakhstan.

[. . .] For a correct interpretation of Vatican Council II, it is necessary to keep in mind the intention manifested in the conciliar documents themselves and in the specific words of the popes who convened and presided over it, John XXIII and Paul VI. Moreover, it is necessary to discover the common thread of the entire work of the Council, meaning its pastoral intention, which is the “salus animarum,” the salvation of souls. This, in turn, depends on and is subordinate to the promotion of divine worship and of the glory of God; it depends on the primacy of God. This primacy of God in life and in all the activity of the Church is manifested unequivocally by the fact that the constitution on the liturgy occupies, conceptually and chronologically, the first place in the vast work of the Council. [. . .]

The characteristic of the rupture in the interpretation of the conciliar texts is manifested in a 
more stereotypical and widespread way in the thesis of an anthropocentric, secularist, or 
naturalistic shift of Vatican Council II with respect to the previous ecclesial tradition. One of the best-known manifestations of such a mistaken interpretation has been, for example, so-called liberation theology and the subsequent devastating pastoral practice. What contrast there is between this liberation theology and its practice and the Council appears evident from the following conciliar teaching: “Christ, to be sure, gave His Church no proper mission in the political, economic or social order. The purpose which He set before her is a religious one” (cf. Gaudium et Spes, 42). [. . .]

One interpretation of rupture of lighter doctrinal weight has been manifested in the pastoral liturgical field. One might mention in this regard the decline of the sacred and sublime character of the liturgy, and the introduction of more anthropocentric elements of expression. This phenomenon can be seen in three liturgical practices that are fairly well known and widespread in almost all the parishes of the Catholic sphere: the almost complete disappearance of the use of the Latin language, the reception of the Eucharistic body of Christ directly in the hand while standing, and the celebration of the Eucharistic sacrifice in the modality of a closed circle in which priest and people are constantly looking at each other. This way of praying – without everyone facing the same direction, which is a more natural corporal and symbolic expression with respect to the truth of everyone being oriented toward God in public worship – contradicts the practice that Jesus himself and his apostles observed in public prayer, both in the temple and in the synagogue. It also contradicts the unanimous testimony of the Fathers and of all the subsequent tradition of the Eastern and Western 
Church. These three pastoral and liturgical practices, glaringly at odds with the law of prayer maintained by generations of the Catholic faithful for at least one millennium, find no support in the conciliar texts, and even contradict both a specific text of the Council (on the Latin language: cf. Sacrosanctum Concilium, 36 and 54) and the mens, the true intention of the
 conciliar Fathers, as can be seen in the proceedings of the Council.

In the hermeneutical uproar of the contrasting interpretations, and in the confusion of pastoral and liturgical applications, what appears as the only authentic interpreter of the conciliar texts
is the Council itself, together with the pope. One could make a comparison with the confused hermeneutical climate of the first centuries of the Church, caused by arbitrary biblical and doctrinal interpretations on the part of heterodox groups. [. . .]

Only the Church can say, according to Tertullian, “Ego sum heres
 Apostolorum,” I am the heir of the apostles. By way of analogy, only the supreme magisterium 
of the pope or of a future ecumenical council will be able to say: “Ego sum heres Concilii
 Vaticani II.”

In recent decades there existed, and still exist today, groupings within the Church that are perpetrating an enormous abuse of the pastoral character of the Council and its texts, written according to this pastoral intention, since the Council did not want to present its own definitive or unalterable teachings. From the same pastoral nature of the texts of the Council, it can be seen that its texts are in principle open to supplementation and to further doctrinal clarifications.

Keeping in mind the now decades-long experience of interpretations that are doctrinally and pastorally mistaken and contrary to the bi-millennial continuity of the doctrine and prayer of the faith, there thus arises the necessity and urgency of a specific and authoritative intervention of the pontifical magisterium for an authentic interpretation of the 
conciliar texts, with supplementation and doctrinal clarifications; a sort of “Syllabus” of the errors in the interpretation of Vatican Council II. 
There is the need for a new Syllabus, this time directed not so much against the errors coming from outside of the Church, but against the errors circulated within the Church by supporters of the thesis of discontinuity and rupture, with its doctrinal, liturgical, and pastoral application.
 Such a Syllabus should consist of two parts: the part that points out the errors, and the positive part with proposals for clarification, completion, and doctrinal clarification.

Two groupings stand out for their support of the theory of rupture. One of these groupings tries to “Protestantize” the life of the Church doctrinally, liturgically, and pastorally. On the opposite side are those traditional groups which, in the name of tradition, reject the Council and exempt themselves from submission to the supreme living magisterium of the Church, from the visible head of the Church, the vicar of Christ on earth, submitting meanwhile only to the invisible head of the Church, waiting for better times. [. . .]

In essence, there have been two impediments preventing the true intention of the Council and its magisterium from bearing abundant and lasting fruit. One was found outside of the Church, in the violent process of cultural and social revolution during the 1960’s, which like every powerful social phenomenon penetrated inside the Church, infecting with its spirit of rupture vast segments of persons and institutions. The other impediment was manifested in the lack of wise and at the same time intrepid pastors of the Church who might be quick to defend the purity and integrity of the faith and of liturgical and pastoral life, not allowing themselves to be influenced by flattery or fear.

The Council of Trent had already affirmed in one of its last decrees on the general reform of the Church: “The holy synod, shaken by the many extremely serious evils that afflict the Church, cannot do other than recall that the thing most necessary for the Church of God is to select excellent and suitable pastors; all the more in that our Lord Jesus Christ will ask for an account of the blood of those sheep that should perish because of the bad governance of negligent pastors unmindful of their duty” (Session XXIV, Decree de reformatione, can. 1).
The Council continued: “As for all those who for any reason have been authorized by the Holy See to intervene in the promotion of future prelates or those who take part in this in another way, the holy Council exhorts and admonishes them to remember above all that they can do 
nothing more useful for the glory of God and the salvation of the people than to devote themselves to choosing good and suitable pastors to govern the Church.”

So there is truly a need for a Syllabus on the Council with doctrinal value, and moreover there is a need for an increase in the number of holy, courageous pastors deeply rooted in the tradition of the Church, free from any sort of mentality of rupture, both in the doctrinal field and in the liturgical field. These two elements constitute the indispensable condition so that doctrinal, liturgical, and pastoral confusion may diminish significantly, and so that the pastoral work of Vatican Council 
II may bear much lasting fruit in the spirit of the tradition, which connects us to the spirit that has reigned in every time, everywhere and in all true children of the Catholic Church, which is the only and the true Church of God on earth.

********************

You can find the full text Here.

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6 Responses to VATICAN II – Bishop Schneider’s call for a “syllabus of errors”

  1. Brother Burrito says:

    Goodness me, Maryla,

    You have found a golden nugget there!

    I have never heard of Bishop Schneider before, but he reads like he is in touch with the Holy. I have been seeking the Holy for most of my life (I was a child born into the toxic sixties) and am yet still cot bound, waking up, waiting to make my first steps around the ward, let alone fit to assume the service of the Holy.

    Christ achieved His earthly mission by virtue of the Holiness pouring forth from him, like a torrent, which was detectable by even the worst of sinners he met, and notably by the demons! After His Ascension, the gift of Holiness was imparted to His Apostles in the upper room. Their transformation by Holiness is clearly described in Acts. The growth of the Church from that point was greater than exponential.

    Sadly, Her enemies have been hard at work since the beginning. We live in the aftermath of several major battles, and acts of sabotage that have caused many losses, but the headquarters and weapons remain intact. We must rouse the shell-shocked remnant of troops, fall in, re-arm, and ride forth! Other help is almost about to join battle, on our side. (I am reminded here of the end of the battle of Helm’s Deep (LoTR), when all seemed lost but for a final charge into glory, for goodness sake!)

    Holiness is the thing lacking from the Church today, in the UK especially. It has been obscured and defaced by scandals and lukewarmness, but I think the Popes have seen this and are starting the counter-strike. Why else the many beatifications and canonisations of recent years? To provide models of Holiness to us all, I say. The Liturgy must be purified too, so that Holiness can be clearly seen within it, and lived daily. We, the laity, must be re-catechized so that we are fit to partake in Its display.

    IMWO We are living in important and exciting times in the life of the Church. We must continue to follow Peter, for he knows where he is leading us all. Bishop Schneider is his new ‘sheepdog’, I suggest (with NO disrespect intended, at all).

  2. joyfulpapist says:

    I agree with Burro, Maryla. What a find! I’m about to post a link to this article on Being Frank, where they are currently discussing ‘the Spirit of Vatican II’.

  3. joyfulpapist says:

    I’ve found the full text of Bishop Schneider’s address: http://www.ewtn.com/library/bishops/schneider-proposte.htm

    And a blog about him and his book Dominis Est: http://bishop-schneider.blogspot.com/

  4. lutonia says:

    Many thanks for that wonderful post! I agree that many on each ‘side’ of the division in the Church look towards their own idea of what the Vatican Council should have done rather than to the pronouncements of the Sacred Council itself. We should have realised this as soon as people started talking about following ‘the spirit’ of the Council!
    I agree too that holiness is where we need to be looking for solutions. This week we kept the memoria of St Francis de Sales, whose desire for holiness in others led him to declare that holiness was for all – not just religious. His desire for holiness in himself led him to be mourned at his death even by Calvinists in his diocese. There’s an example for us all!

  5. mmvc says:

    Welcome, Father and thank you for pointing out St Francis de Sales as a model for holiness. You’ve prompted me to read up a bit about him (for one who spent three years in the parish of ‘St François de Sales’ in Geneva, I know precious little!)

    I must take on board his advice for busy people: “Retire at various times into the solitude of your own heart, even while outwardly engaged in discussions or transactions with others and talk to God.”

  6. Dismas says:

    What is wrong with the existing Syllabus of Errors?

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