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Recently Bishop Athanasius Schneider gave an interview to the blog Fratres in Unum at the IPCO. Its in Portuguese (if you know Spanish you can pretty much work it out), so I'll translate some parts and comment others.

He first speaks a bit about himself, about his book and his most central concerns: the Eucharist. Then a bit about the NOM and VII (I find the way he approaches the Council quite exemplar) and the Synod.

If you read til the end the good bishop give us some words of encouragement, which I hope might serve as encouragement to our moderator who the other day wrote a long lamentation about her works being underappreciated—he also speaks against the so called toxic trads and even compares them to Mohammedans!

First he speaks about his time in Brazil (this is probably of zero interest to most of you guys, but still, indulge me for a minute will you).

Quote:Firstly, never in my life I thought I would go to Brazil, because I was born in Central Asia, in Soviet territory, in the clandestine Church, then we immigrated, by a miracle of Our Lady, to the freedom of the Western World in Germany. There I noticed, with much pain, the great crisis in the Church. I searched and prayed for God to show me a community in which I could become a good priest. It was the end of the 70s, and, by Divine Providence, I came to know the order of Canons Regular of the Holy Cross in Austria, and I joined them because I saw that they lived a solid Catholic life, with reverent Liturgy and fidelity to the Magisterium. Thus I became a religious and made a vow of obedience, so I was at the disposition of the superiors and they decided that I should go to Brazil.

Precisely when I initiated my novitiate Dom Manoel Pestana Filho, bishop of Anápolis, Goiás, arrived at Rome, in our general house, asking our help for the formation of his diocesan priests. Our superiors saw in this bishop a man of God, a bishop with much zeal to the Church, and made a choice, that I would say, was of decisive consequences: to transfer the priestly formation of our order from Europe to Brazil (…)

So I came to Brazil, which I never thought would happen, and as soon as I arrived I loved this beautiful country and this pious people, a real Catholic people. I had the fortune of having all my priestly formation in Brazil and of receiving my sacerdotal ordination in Brazil. So to speak, as a priest I was born in Brazil and this is indelible in my life and in my soul (…). So, I'm bound to Brazil and its people, always loving them, and thought I was going to stay here forever. But God wanted another way and now, after being sent in mission, as bishop, to Kazakhstan, where I was born and grew up, where I never thought I would return, I can't come back to Brazil very much.

My visits are rare—only the last couple of years— so I cannot speak with much authority about the current situation of the Church in Brazil, because I don't live here. But, in these few visits I made, to São Paulo, Belém and Brasília, I found small, lively communities with much dynamism, with youth, young numerous families, young priests, who truly are a hope to the Church, who have a deep faith, the purity of the faith and who love the reverent Liturgy, the Traditional Liturgy of the Church and a serious spiritual life, really Catholic. This gave me great happiness, great courage,…, even though, as I like to say, these groups do not belong to the nomenklatura, to the estabilishment.

He says his model for bishop is Dom Manoel, so good stuff right there.

He then goes on to talk about his latest book, Holy Communion and the Renewal of the Church. In the book he emphasizes how restoration of traditional practices of receiving communion are absolutely necessary for the good of the Church, precisely because the Eucharist is the highest good of the Church, and while doctrines and whatnot are important, how much more important is the Person of our Lord? He's not document or a thing but a real Person. The casual way He is treated with communion in the hand just absolutely baffles the bishop.

The interviewer asks if the way the Eucharist is treated is a consequence of the New Mass with its emphasis on meal and not on sacrifice. The bishop responds that we must be faithful to history: many of the characteristics that became essential to the NOM are not official: in the Missal its assumed the priest is turned ad Deum,

Quote:(…) If we look at the ordo missae of the new mass, even there its assumed that the Mass is celebrated ad Deum, and not ad populum, because there is a rubric that says when the priest prays the Orate fratres: et conversus ad populum dicit, and then it says iterum conversus ad altare. (…)

And the communion at hand is still an indult and not the norm. Yet, he admits the meal aspect of the Mass in the Offertory that favors a convivial aspect in detriment of the sacrificial.

About Vatican II, when asked about his own suggestions of a Syllabus of Error of interpretation and if the problem is confined to interpretation of the Council and not with the Council, he says,

Quote:we must always keep common sense and the spirit of sentire cum ecclesia. [The Council documents are texts] of our Mother the Church. If its something from my mother, even if I don't like it or don't agree with everything about it, I must have a filial reverence and try to save whatever is possible to honor my mother. In this case, the Mother Church, with Vatican II, didn't stop being our Mother, even if there are points to correct and perfect in the texts.

That's why I say that there's also good things in the texts of the Council. Why not value this? And this is forgotten in the debates. For example, one norm of Sacrosanctum Concilium about the Liturgy, its written: nobody in the Church, whoever the cleric may be—cleric is also Cardinal, Bishop, priest and even Pope—have the right to change something in the Liturgical celebration by his own accord. Neither change nor take out or add. So, this is quite a strong norm that does not exist in the Council of Trent. If we cite this norm without reference, without the source, we would test [progressive priests] and the majority of progressive priests would say this is a norm of the Council of Trent, that such a rigid norm cannot be from Vatican II. This is only a small example. I know a book in German that is called The Council Silenced, in which the author collects expressions from Vatican II that are really traditional.


About the recent Synod he says he hopes the shenanigans that was the midterm relation doesn't happen again. He says that many bishops he knows were utterly in shock, from day one, of how the spirit of the world was in this Synod. Speaking about the interview he gave to Life Site News:

Quote:Well, those bishops with whom I spoke, some who participated in the Synod, were in shock, really in shock, when they saw how the Synod started, with the spirit of this world, when they saw that from such an elevated institution of the Catholic Episcopate came theses that are really contrary to the doctrine of the Church. Thus some bishops wake up, but it was a shock. (…)

Finally when asked to give some words of encouragement to priests and lays who battle against doctrinal revolution and the neo-paganism inside the Church he said

Quote:I'd really like to encourage everyone to keep in this battle, because its an honor. Consider it an honor, not a burden. Do not battle with a heavy heart, but do it with joy. Consider yourselves privileged for defending the faith, the purity of the faith, the purity of the liturgy, because to defend these its nothing more than to defend Our Lord Jesus Christ, who is Truth in person, who is sanctity. Therefore its an honor and a privilege also when you and those young priests are, some times, discriminated against or marginalized by the ecclesiastical nomenklatura. Do not be dismayed but accept these humilations by the love of Christ. If we love Him we will accept these persecutions.

And I want to say something important: the people and the priests must defend the faith in clarity with doctrine, but also with love, with charity. Because to defend the truth without charity is not Christian and we take the method of muslims: only with the force, with violence. This is not Christian. On the other hand, not defend the truth and just talk about loving each other and nothing more, this also is not Christian. Christian is to defend the truth with charity.

So, I desire everyone to continue and to be courageous and to form a holy network of combatents of Christ, of good soldiers of Christ, living simply the graces of the sacrament of Chrism and the gifts of the Holy Spirit, letting Him return the fortress of faith to the lay. To the priests, I desire that they live the charisma and graces of their ordination being servers of the truth.