Originally published here.
“We cannot do anything against the truth, but only for the truth” (2
Cor. 13: 8)
A Prophetic Voice of Four Cardinals of the Holy Roman Catholic Church
Out of “deep
pastoral concern,” four Cardinals of the Holy Roman Catholic Church, His
Eminence Joachim Meisner, Archbishop emeritus of Cologne (Germany), His
Eminence Carlo Caffarra, Archbishop emeritus of
Bologna (Italy), His Eminence Raymond Leo Burke, Patron of the Sovereign
Military Order of Malta, and His Eminence Walter Brandmüller, President
emeritus of the Pontifical Commission of Historical Sciences, have published on
November 14, 2016, the text of five questions, called dubia (Latin for “doubts”),
which previously on September 19, 2016, they sent to the Holy Father and to
Cardinal Gerhard Müller, prefect of the Congregation for the Doctrine of the
Faith, along with an accompanying letter. The Cardinals ask Pope Francis to
clear up “grave disorientation and great confusion” concerning the
interpretation and practical application, particularly of chapter VIII, of the
Apostolic Exhortation Amoris Laetitia and its passages relating to admission of
remarried divorcees to the sacraments and the Church’s moral teaching.
In
their statement entitled “Seeking Clarity: A Plea to Untie the Knots in Amoris
Laetitia,” the Cardinals say that to “many — bishops, priests, faithful — these
paragraphs allude to or even explicitly teach a change in the discipline of the
Church with respect to the divorced who are living in a new union.” Speaking
so, the Cardinals have merely stated real facts in the life of the Church.
These facts are demonstrated by pastoral orientations on behalf of several
dioceses and by public statements of some bishops and cardinals, who affirm
that in some cases divorced and remarried Catholics can be admitted to Holy
Communion even though they continue to use the rights reserved by Divine law to
validly married spouses.
In
publishing a plea for clarity in a matter that touches the truth and the
sanctity simultaneously of the three sacraments of Marriage, Penance, and the
Eucharist, the Four Cardinals only did their basic duty as bishops and
cardinals, which consists in actively contributing so that the revelation
transmitted through the Apostles might be guarded sacredly and might be
faithfully interpreted. It was especially the Second Vatican Council that
reminded all the members of the college of bishops as legitimate successors of
the Apostles of their obligation, according to which “by Christ's institution
and command they have to be solicitous for the whole Church, and that this
solicitude, though it is not exercised by an act of jurisdiction, contributes
greatly to the advantage of the universal Church. For it is the duty of all
bishops to promote and to safeguard the unity of faith and the discipline
common to the whole Church” (Lumen gentium, 23; cf. also Christus Dominus,
5-6).
In
making a public appeal to the Pope, bishops and cardinals should be moved by
genuine collegial affection for the Successor of Peter and the Vicar of Christ
on earth, following the teaching of Vatican Council II (cf. Lumen gentium, 22);
in so doing they render "service to the primatial ministry" of the
Pope (cf. Directory for the Pastoral Ministry of Bishops, 13).
The
entire Church in our days has to reflect upon the fact that the Holy Spirit has
not in vain inspired Saint Paul to write in the Letter to the Galatians about
the incident of his public correction of Peter. One has to trust that Pope
Francis will accept this public appeal of the Four Cardinals in the spirit of
the Apostle Peter, when St Paul offered him a fraternal correction for the good
of the whole Church. May the words of that great Doctor of the Church, St
Thomas Aquinas, illuminate and comfort us all: "When there is a danger for
the faith, subjects are required to reprove their prelates, even publicly.
Since Paul, who was subject to Peter, out of the danger of scandal, publicly
reproved him. And Augustine comments: "Peter himself gave an example to
superiors by not disdaining to be corrected by his subjects when it occurred to
them that he had departed from the right path" (Summa theol., II-II, 33,
4c).
Pope
Francis often calls for an outspoken and fearless dialogue between all members
of the Church in matters concerning the spiritual good of souls. In the
Apostolic Exhortation Amoris laetitia, the Pope speaks of a need for “open
discussion of a number of doctrinal, moral, spiritual, and pastoral questions.
The thinking of pastors and theologians, if faithful to the Church, honest,
realistic and creative, will help us to achieve greater clarity” (n. 2).
Furthermore, relationships at all levels within the Church must be free from a
climate of fear and intimidation, as Pope Francis has requested in his various
pronouncements.
In
light of these pronouncements of Pope Francis and the principle of dialogue and
acceptance of legitimate plurality of opinions, which was fostered by the
documents of the Second Vatican Council, the unusually violent and intolerant
reactions on behalf of some bishops and cardinals against the calm and
circumspect plea of the Four Cardinals cause great astonishment. Among such
intolerant reactions one could read affirmations such as, for instance: the
four Cardinals are witless, naive, schismatic, heretical, and even comparable
to the Arian heretics.
Such
apodictic merciless judgments reveal not only intolerance, refusal of dialogue,
and irrational rage, but demonstrate also a surrender to the impossibility of
speaking the truth, a surrender to relativism in doctrine and practice, in
faith and life. The above-mentioned clerical reaction against the prophetic
voice of the Four Cardinals parades ultimately powerlessness before the eyes of
the truth. Such a violent reaction has only one aim: to silence the voice of
the truth, which is disturbing and annoying the apparently peaceful nebulous
ambiguity of these clerical critics.
The
negative reactions to the public statement of the Four Cardinals resemble the
general doctrinal confusion of the Arian crisis in the fourth century. It is
helpful to all to quote in the situation of the doctrinal confusion in our days
some affirmations of Saint Hilary of Poitiers, the “Athanasius of the West”.
“You
[the bishops of Gaul] who still remain with me faithful in Christ did not give
way when threatened with the onset of heresy, and now by meeting that onset you
have broken all its violence. Yes, brethren, you have conquered, to the
abundant joy of those who share your faith: and your unimpaired constancy
gained the double glory of keeping a pure conscience and giving an
authoritative example” (Hil. De Syn., 3).
“Your
[the bishops of Gaul] invincible faith keeps the honourable distinction of
conscious worth and, content with repudiating crafty, vague, or hesitating
action, safely abides in Christ, preserving the profession of its liberty. For
since we all suffered deep and grievous pain at the actions of the wicked
against God, within our boundaries alone is communion in Christ to be found
from the time that the Church began to be harried by disturbances such as the
expatriation of bishops, the deposition of priests, the intimidation of the
people, the threatening of the faith, and the determination of the meaning of
Christ’s doctrine by human will and power. Your resolute faith does not pretend
to be ignorant of these facts or profess that it can tolerate them, perceiving
that by the act of hypocritical assent it would bring itself before the bar of
conscience” (Hil. De Syn., 4).
“I
have spoken what I myself believed, conscious that I owed it as my soldier’s
service to the Church to send to you in accordance with the teaching of the
Gospel by these letters the voice of the office which I hold in Christ. It is
yours to discuss, to provide and to act, that the inviolable fidelity in which
you stand you may still keep with conscientious hearts, and that you may
continue to hold what you hold now” (Hil. De Syn., 92).
The
following words of Saint Basil the Great, addressed to the Latin Bishops, can
be in some aspects applied to the situation of those who in our days ask for
doctrinal clarity, including our Four Cardinals: “The one charge which is now
sure to secure severe punishment is the careful keeping of the traditions of
the Fathers. We are not being attacked for the sake of riches, or glory, or any
temporal advantages. We stand in the arena to fight for our common heritage,
for the treasure of the sound faith, derived from our Fathers. Grieve with us,
all you who love the brethren, at the shutting of the mouths of our men of true
religion, and at the opening of the bold and blasphemous lips of all that utter
unrighteousness against God. The pillars and foundation of the truth are
scattered abroad. We, whose insignificance has allowed of our being overlooked,
are deprived of our right of free speech” (Ep. 243, 2.4).
Today
those bishops and cardinals, who ask for clarity and who try to fulfill their
duty in guarding sacredly and faithfully interpreting the transmitted Divine
Revelation concerning the Sacraments of Marriage and the Eucharist, are no
longer exiled as it was with the Nicene bishops during the Arian crisis.
Contrary to the time of the Arian crisis, today, as wrote Rudolf Graber, the
bishop of Ratisbone, in 1973, exile of the bishops is replaced by hush-up
strategies and by slander campaigns (cf. Athanasius und die Kirche unserer
Zeit, Abensberg 1973, p. 23).
Another
champion of the Catholic faith during the Arian crisis was Saint Gregory
Nazianzen. He wrote the following striking characterization of the behavior of
the majority of the shepherds of the Church in those times. This voice of the
great Doctor of the Church should be a salutary warning for the bishops of all
times: "Surely the pastors have done foolishly; for, excepting a very few,
who either on account of their insignificance were passed over, or who by
reason of their virtue resisted, and who were to be left as a seed and root for
the springing up again and revival of Israel by the influences of the Spirit,
all temporized, only differing from each other in this, that some succumbed
earlier, and others later; some were foremost champions and leaders in the
impiety, and others joined the second rank of the battle, being overcome by
fear, or by interest, or by flattery, or, what was the most excusable, by their
own ignorance" (Orat. 21, 24).
When
Pope Liberius in 357 signed one of the so called formulas of Sirmium, in which
he deliberately discarded the dogmatically defined expression “homo-ousios” and
excommunicated Saint Athanasius in order to have peace and harmony with the
Arian and Semi-Arian bishops of the East, faithful Catholics and some few
bishops, especially Saint Hilary of Poitiers, were deeply shocked. Saint Hilary
transmitted the letter that Pope Liberius wrote to the Oriental bishops,
announcing the acceptance of the formula of Sirmium and the excommunication of
Saint Athanasius. In his deep pain and dismay, Saint Hilary added to the letter
in a kind of desperation the phrase: “Anathema tibi a me dictum, praevaricator
Liberi” (I say to you anathema, prevaricator Liberius), cf. Denzinger-Schönmetzer,
n. 141. Pope Liberius wanted to have peace and harmony at any price, even at
the expense of the Divine truth. In his letter to the heterodox Latin bishops
Ursace, Valence, and Germinius announcing to them the above-mentioned
decisions, he wrote that he preferred peace and harmony to martyrdom (cf. cf.
Denzinger-Schönmetzer, n. 142).
“In
what a dramatic contrast stood the behavior of Pope Liberius to the following
conviction of Saint Hilary of Poitiers: “We don’t make peace at the expense of
the truth by making concessions in order to acquire the reputation of
tolerance. We make peace by fighting legitimately according to the rules of the
Holy Spirit. There is a danger to ally surreptitiously with unbelief under the
beautiful name of peace.” (Hil. Ad Const., 2, 6, 2).
Blessed
John Henry Newman commented on these unusual sad facts with the following wise
and equilibrated affirmation: “While it is historically true, it is in no sense
doctrinally false, that a Pope, as a private doctor, and much more Bishops,
when not teaching formally, may err, as we find they did err in the fourth
century. Pope Liberius might sign a Eusebian formula at Sirmium, and the mass
of Bishops at Ariminum or elsewhere, and yet they might, in spite of this
error, be infallible in their ex cathedra decisions” (The Arians of the Fourth
Century, London, 1876, p. 465).
The
Four Cardinals with their prophetic voice demanding doctrinal and pastoral
clarity have a great merit before their own conscience, before history, and
before the innumerable simple faithful Catholics of our days, who are driven to
the ecclesiastical periphery, because of their fidelity to Christ’s teaching
about the indissolubility of marriage. But above all, the Four Cardinals have a
great merit in the eyes of Christ. Because of their courageous voice, their
names will shine brightly at the Last Judgment. For they obeyed the voice of
their conscience remembering the words of Saint Paul: “We cannot do anything
against the truth, but only for the truth” (2 Cor 13: 8). Surely, at the Last
Judgment the above-mentioned mostly clerical critics of the Four Cardinals will
not have an easy answer for their violent attack on such a just, worthy, and
meritorious act of these Four Members of the Sacred College of Cardinals.
The
following words inspired by the Holy Spirit retain their prophetic value
especially in view of the spreading doctrinal and practical confusion regarding
the Sacrament of Marriage in our days: “For the time is coming when people will
not endure sound teaching, but having itching ears they will accumulate for
themselves teachers to suit their own passions, and will turn away from
listening to the truth and wander off into myths. As for you, always be
sober-minded, endure suffering, do the work of an evangelist, fulfill your
ministry” (2 Tim. 4: 3-5).
May
all, who in our days still take seriously their baptismal vows and their
priestly and episcopal promises, receive the strength and the grace of God so
that they may reiterate together with Saint Hilary the words: “May I always be
in exile, if only the truth begins to be preached again!” (De Syn., 78). This
strength and grace we wish wholeheartedly to our Four Cardinals and as well as
to those who criticize them.
+ Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint
Mary in Astana
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