On November 23, Bishop Athanasius Schneider voiced his support for the four cardinals who have published their dubia on Amoris laetitia, and mentioned “the general doctrinal confusion of the Arian crisis in the fourth century.” Here are a few extracts from these two voices in the debate triggered by Amoris laetitia.
“For we cannot do anything against the truth, but only for the truth.” (II Cor. 13:8)
The Prophetic Voice of Four Cardinals of the Holy Roman Catholic Church
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).
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).
Hush-up Strategies and Slander Campaigns
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).
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. 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).