Recent Support for the Soon "Formal" Schism.

 "Rome Will lose the Faith(Dogma of Faith) and Become the Seat of antichrist." Our Lady of LaSalette...

"The Dogma of Faith will be preserved in Portugal." (Part of the REAL 3rd secret of Fatima) 

Here is an extract from an interview with Bishop Athanasius Schneider, auxiliary bishop from Astana to Kazakhstan, realized by Sarah Atkinson and partially published in the Catholic Herald on May 30, then fully published on the website of the Latin Mass Society with Bishop Schneider’s approval.
Before the conference of Professor de Mattei, Bishop Schneider’s interview also considers the question of a split within the Church.

Bishop Schneider: (…) We are living in an un-Christian society, in a new paganism. The temptation today for the clergy is to adapt to the new world to the new paganism, to be collaborationists. We are in a similar situation to the first centuries, when the majority of the society was pagan, and Christianity was discriminated against.
Q: Do you think you can see this because of your experiences in the Soviet Union?
Bishop Schneider: Yes, [I know what it is] to be persecuted, to give testimony that you are Christian.
We are a minority. We are surrounded by a very cruel pagan world. The temptation and challenge of today can be compared with the first centuries. Christians were asked to accept the pagan world and to show this by putting one grain of incense into a fire in front of the statue of the Emperor or of a pagan idol. But this was idolatry and no good Christian put any grain of incense there. They preferred to give their lives, even children, lay people, who were persecuted, gave their lives. Unfortunately there were in the first century members of the clergy and even bishops who put grains of incense in front of the statue of the Emperor or of a pagan idol or who delivered the books of the Holy Scripture to be burned. Such collaborationist Christians and clerics were called in those times “thurificati” or “traditores”.
Now, in our days the persecution is more sophisticated. Catholics or clergy are not asking to put some incense in front of an idol. It would be only material. Now, they neo-pagan world wants us to take over its ideas, such as the dissolution of the Sixth Commandment of God, on the pretext of mercy. If some clergy and bishops start to collaborate with the pagan world today in this dissolution of the Sixth Commandment and in the revision of the way God created man and woman, then they are traitors of the Faith, they are participating ultimately in pagan sacrifice.

Q. Can you see a split coming in the Church?
Bishop Schneider: Unfortunately, for some decades some clergy have accepted these ideas of the world. Now however they are following them publicly. When these things continue, I think, there will be an interior split in the Church of those who are faithful to the faith of their baptism and of the integrity of the Catholic faith. There will be a split with those who are assuming the spirit of this world and there will be a clear split, I think. One can imagine that Catholics, who remain faithful to the unchangeable Catholic truth may, for a time, be persecuted or discriminated even on behalf of those who has power in the exterior structures of the Church? But the gates of the hell, i.e. of the heresy, will not prevail against the Church and the Supreme Magisterium will surely issue an unequivocal doctrinal statement, rejecting any collaboration with the neo-pagan ideas of changing e.g. the Sixth Commandment of God, the meaning of sexuality and of family. Then some ‘liberals’, and many collaborators with the spirit of this world, many modern “thurificati et traditores” will leave the Church. Because the Divine truth will unresistingly bring the clarification, will set us free, and will separate in the midst of the Church the sons of the Divine light and the sons of the of the pseudo-light of this pagan and anti-Christian world. I can presume that such a separation will affect each level of the Catholics: lay people and even not excluding the high clergy. Those clergy who accept today the spirit of the pagan world on morality and family declare themselves Catholics and even faithful to the Pope. They even declare extremists those who are faithful to the Catholic faith or those who are promoting the glory of Christ in the liturgy. (…)
(Source: Latin Mass Society – DICI no.298 dated July 4, 2014)

And still more, On June 4, Professor Roberto de Mattei, of the European University of Rome, gave an important conference entitled “Is the Catholic Church on the Brink of a Schism?” The French translation of this conference was published in full in the latest edition of Courrier de Rome, whose director we thank for authorizing us to publish the following extracts. 

A Provocative Question?
Is the Catholic Church on the brink of a schism? This question may seem excessive, untimely, provocative. But people are talking about it. Not only under their breath, but even out loud. A well-known and appreciated Spanish priest, Fr. Santiago Martin, has given a conference on the matter, with a special reference to the Kasper case, the cardinal who during the extraordinary Consistory on February 20 raised the question of communion being granted to remarried divorcees. (…)
In the (present) situation of an objective weakening of the papacy, it is neither a provocation nor a scandal to evoke the possibility of a schism. It is the logical conclusion of an attentive observer of the history of the Church, and of the faithful who in the times of crisis do not renounce the use of the highest faculty God has given us: reason.
The goal of our conference is to offer rational elements that help us to orient ourselves, not as theologians, but simply as baptized faithful, as simple faithful who wish to understand what is happening, because what is happening concerns them, concerns us. (…)
What Is a Schism?
The Church, using the instruments of her law, Canon Law, determines the existence of a schism or a heresy and takes the measures indicated. One of these measures is excommunication, a censorship by which the baptized person is excluded from the communion of the faithful, separated, so to speak, from the body of the Church. The excommunicated person is formally excluded from the sacraments from the moment the excommunication is pronounced, but he is in fact schismatic and/or a heretic from the moment he separates himself from the authority or the faith of the Church. Excommunication testifies to the existence of a schism, it ratifies a separation from the Church that occurred the moment the subject committed the act.
Let us take an example. The bishop of Innsbruck, Manfred Scheuer, mandated by the Congregation for the Doctrine of the Faith, excommunicated Martha Heizer, president and foundress of the movement We are the Church, along with her husband Ehemann Gert, because they had been celebrating Mass in their house in Absam, in the diocese of Innsbruck, for three years with other persons of the community and without a priest. It was an imitation, a parody of the Mass, that consequently fell under the blow of an excommunication latae sententiae, that is, an automatic excommunication that was notified by the bishop in May 2014, but that actually began the moment Martha Heizer started behaving in a way that went against the doctrine and praxis of the Church. So Heizer, her husband and their companions have been in a state of schism for years now.
Heizer is not an isolated and extravagant person; she founded in 1995 a movement that has spread beyond the boundaries of the German language and counts tens of thousands of supporters. We are the Church, Wir sind Kirche, proposes radical reforms in the Catholic Church: the democratic election of bishops, the ordination of women, the abolition of priestly celibacy, an end to the discrimination against homosexuals, communion for remarried divorcees, a new sexual morality: in a word, the secularization of the Church that they consider to be a positive contribution of Vatican Council II. Today this movement is on the decline, but its ideas, or at least some of them, have penetrated the German and Austrian Church. An excommunication by the bishop of Innsbruck was a necessary act in the face of such crude acts as the Mass being celebrated for three years by a woman of his diocese. But what can we say of all these priests who, in Austria and Germany, inspired by the same ideas, live with a woman, give communion to remarried divorcees, and bless homosexual pseudo-marriages; and what can we think even more generally of all these priests and laymen who share and put into practice all or some of the ideas of We are the Church? There are thousands of people in all of Europe who are living in a state of objective schism. (…)
A State of Objective Schism
We know that a Bishops’ Synod is being prepared. It will be held in two steps: the extraordinary general assembly from October 15 to 19, on the theme The pastoral challenges of the family in the context of evangelization, with the goal of “gathering testimonies and proposals”, and the ordinary General Assembly in 2015, to “find operational lines for the pastoral care of the individual and the family.”
In view of this Synod, a “Preparatory Questionnaire” was sent to dioceses of the whole world; and we know at least some of the answers.
On February 3, the German Bishops’ Conference published a resume of the answers sent by the 27 German dioceses and archdioceses, and by about 20 Catholic associations and institutions[1]. (…) The conclusion of the resume: “the language of the Church and the authoritative nature of all its official communications certainly do not help to stir up and find the comprehension and consent of the faithful” (p. 163). The German bishops state that “we must go beyond the morality of interdictions and consider blessings for unions in deed, even if they are distinct from the celebration of the sacraments” (p. 172).  “The answers from the dioceses allow us to see just how great is the distance between the baptized faithful and the official doctrine, especially as far as living together before marriage, birth control and homosexuality are concerned” (p. 172). (…)
What do the German, Austrian and Swiss bishops propose to the Synod? They propose to “go beyond the morality of interdictions” and to fill up “the distance between the baptized faithful and the official doctrine”, by adapting the pastoral praxis of the Church to the concrete requirements of the Catholics of their dioceses. But most of the German, Austrian and Swiss Catholics, if we consider the answers to the questionnaire, are in fact in a state of schism as far as the moral behavior required of baptized Catholics is concerned.  Indeed, whoever lives a stable sexual union outside of marriage, while continuing to receive the sacraments, is not only in a state of sin, but of separation from the traditional praxis of the Church, and therefore in a condition of objective schism, even if it is not declared.
If the German bishops formally denied the validity of the 6^th and 9^th commandments, they would fall ipso facto into heresy. They do not deny the doctrine, but they propose to modify the pastoral praxis. And they do so in the name of Vatican Council II that confirmed the primacy of the pastoral practice over the doctrine. But if the praxis contradicts the doctrine, if it has an inexorable impact upon it, it will produce an alteration; it will transform it, not dogmatically, from above, but by practice, from below.

Cardinal Kasper’s Report
That is what Cardinal Kasper proposed in his introductory report for the extraordinary Consistory on the family on February 20[2]. (…) All the cardinals do not share Cardinal Kasper’s ideas. Some criticized him and will continue to do so with apostolic firmness[3]. But these ideas are now a part of the Church’s internal dialectic, that seems to be reduced to a sort of parliament of different opinions.
From this point of view, Kasper has already won his battle. The simple fact that by opening the Consistory of Cardinals, which is the supreme consultant organ of the Church, with his report, and that while speaking in the name of the pope, he was allowed to expose his theory, is an extraordinary victory for his side. Even if his position must remain a minority for the time being, a large mass of Catholics will draw from it a pretext for persisting in a way of living that abandons the Church’s tradition of life, and immerse themselves in the secular world of our times. Opposing this process of secularization implies converting society. Either the Church changes the world or the world changes the Church. Either the Church converts the world or the world secularizes the Church.
The Church, that is growing more worldly, is being secularized, that is, she is losing her inherent sacredness. But if Christianity bows to secularism, it must relegate its supernatural dimension to the background, and it loses its soul and its identity. It becomes something else, separated from itself, and this split is properly speaking a schism.
From a Latent Schism to an Open Schism
Let us answer the question with which we began: are we on the brink of a schism in the Church?
My answer is: we are not on the brink of a schism: we are in the schism; we are plunged in schism, because the Church is torn, broken not into two sides, but into a plurality of different and divergent currents. It is enough to think of this Church within the Church, the “neocatechumenals”, with a liturgy that is technically schismatic, because it is separate from the ordinary and extraordinary rite of the Catholic Church.
Within the one Church, different and opposing ideas and praxes are now living together. The schism has not yet become formal, but schisms and heresies, even when they are not notified and not even official, are nonetheless real. This latent, rampant, but real schism is bound to explode sooner or later in all its violence. The idea of avoiding it by placing opposing currents, from We are the Church to the Society of St. Pius X, in one “box” is an illusion, for two religions cannot live together in one ecclesial body. (…)
But we know that, precisely because the Church is a visible institution, we must always make the distinction between the Church and the men of the Church: the Church is always visible, infallible and indefectible, immaculate in faith and in morals; the men of the Church are not all and are not always impeccable or infallible. Even the pope can be respectfully criticized. The pope is not Christ, nor His successor: he is His Vicar, but it is Jesus Christ who holds and governs the Church. (…)
(Translated from the Italian – Source: Courrier de Rome – DICI no.298 dated July 4, 2014)

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