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(Vatican Radio)  The faithful of the US state of Texas, Bangladesh, and India have the unique opportunity to venerate the relics of St. Anthony of Padua during the months of February and March.

The annual pilgrimage of St. Anthony’s relics are a way for the faithful from around the world to both encounter the Saint and to remember the numerous journeys made by the Franciscan missionary during his lifetime.

Fr. Mario Conte, Director of the ‘Messenger of Saint Anthony’, will bring the relics to the Texan cities of Austin, Bryan, Waco, and Belton from 10 to 19 February.

As the visit takes place on the 100th anniversary of the Marian apparition of Fatima, the Texan churches will host the ‘floating rib’ relic of St. Anthony, which was venerated by the Servant of God, Sister Lucia of Fatima, in 1995 in the convent of Coimbra, Portugal.

Another portion of St. Anthony’s relics is in Bangladesh on 2 to 8 February.

Cardinal Patrick D’Rozario, Archbishop of Dhaka, and the Apostolic Nuncio, Archbishop George Kocherry, celebrated the arrival of the relics with a Mass at the Portuguese Church of St. Anthony in Panjora. They concelebrated the Mass with all the bishops of Bangladesh on 3 February.

After being taken to other cities in Bangladesh, the relics will continue their pilgrimage to India on the 10 February to 15 March.

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Democratic Republic of Congo’s Catholic Bishops through their National Episcopal Conference of Congo (CENCO) have expressed their condolences after the death of DRC’s opposition leader Étienne Tshisekedi who died in Brussels, Wednesday, at the age of 84 years. Tshisekedi’s political party the Union for Democracy and Social Progress (UDPS) confirmed his death.  

"This death is a blow to the entire Congolese people, who mourn a historical leader; a defender of democracy in DR Congo, and especially for all those who dedicate themselves to working for the rule of law in our country, "said Bishop Marcel Utembi Tapa, President of CENCO.

CENCO said Tshisekedi had left an enormous political vacuum at a crucial time.

"His death leaves a political vacuum at this critical juncture in the history of our country," Bishop Utembi Tapa said. He added, "His (Tshisekedi’s) commitment and his personal involvement in resolving the current political crisis are to be seen as a political testament bequeathed to all defenders of democracy," the prelate emphasised. The Bishop expressed hope that out of the current political impasse, a "new Congo [clothed] in love, justice and peace" would emerge.

According to Reuters, the death of Tshisekedi leaves opponents of DRC President Joseph Kabila seriously weakened in their bid to force Kabila to quit power after he defied constitutional term limits to stay on last year.

Despite his 84 years and failing health, Tshisekedi known as "the Sphinx" for his sparse but profound statements, remained the undisputed leader of the opposition to Kabila. He was expected to head a transitional council to oversee Kabila's exit by the end of this year under a deal struck on 31December 2016.

As hundreds of mourners congregated in front of a hastily-erected, candlelit shrine at his house in the Limete district of the capital, Kinshasa, on Thursday, many said they had little faith that anyone else could carry on his legacy.

(Vatican Radio/Reuters)

(Email: engafrica@vatiradio.va)

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Chur, Switzerland, Feb 3, 2017 / 10:51 am (CNA/EWTN News).- Referring extensively to Pope Francis' writing in Amoris laetitia, a Swiss bishop on Thursday gave direction on how to implement the exhortation, emphasizing respect for the sanctity of the marriage bond.

“The task of pastoral care is to convey to the people an awareness of the sanctity of the marriage bond, or to convey it again,” Bishop Vitus Huonder of Chur wrote in his Feb. 2 letter “The Holiness of the Marriage Bond”.

After an extensive introduction which quoted at length from Amoris laetitia, Bishop Huonder asked the priests of the Chur diocese to observe nine points, the first of which is that “the starting point for accompaniment, discernment, and integration must be the sanctity of the marriage bond.”

He emphasized the holiness of marriage, present in the natural order and strengthened in sacramental one. “The formation of conscience regarding this truth is an urgent task in our time,” he noted.

“The marriage bond itself is a gift of the love, wisdom, and mercy of God, which grants to the spouses grace and help. Therefore, reference to the marriage bond must be the first step in accompanying, discerning, and integrating,” Bishop Huonder wrote.

The bishop directed that if, during a confession, a priest sees that there are questions about the penitent's state of life that need to be clarified, he should ask the penitent to begin a longer process of penitence and integration.

“In the pastoral care and accompaniment of divorced-and-civilly-remarried persons it is first necessary to examine whether the marriage contract (the “first marriage”) was valid,” Bishop Huonder said. “This examination cannot be made by the individual priest, and especially not in the confessional,” and he alluded to the necessary role of the tribunal in investigating validity.

“Whatever is found out about the validity of the marriage, a failed marriage must in any case be dealt with humanely and faithfully,” he emphasized. “This means that a longer pastoral path, demanding patience, must be pursued.”

Bishop Huonder noted that “the reception of Holy Communion by the divorced-and-civilly-remarried may not be left up to a subjective decision,” and it is thus “necessary to be able to rely on objective conditions.”

“In the case of divorced-and-civilly-remarried persons, respect for the existing marriage bond is crucial.”

If a divorced-and-remarried penitent requests absolution, the confessor must establish that if they cannot separate from their partner, they are willing to take on the duty to live as brother and sister, as directed by St. John Paul II's 1981 apostolic exhortation Familiaris consortio.

“This remains the case because the new apostolic exhortation Amoris Laetitia expressly does not provide a 'a new set of canonical rules' (cf. AL 300). The penitent will first have to manifest a firm intention to live in respect of the marriage bond of their 'first' marriage.”

Bishop Huonder concluded by exhorting priests to always keep in mind the words of St. Paul that “this is a great mystery. I speak of Christ and the Church.”

Please find below the full text of Bishop Huonder's letter, translated by CNA:
 


The Holiness of the Marriage Bond – A word on the post-synodal apostolic exhortation Amoris Laetitia

Dear brothers in the priestly ministry,

In the discussion around the post-synodal apostolic exhortation Amoris Laetitia, the eighth chapter centers on the question of divorced-and-civilly-remarried persons. For this reason I give, in my responsibility as bishop, some advice on this to pastors (confessors).

I would like to express the following: The Holy Father says in the introduction to Amoris Laetitia “that not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the magisterium” (AL 3). This statement helps us recognize the level of authority of post-synodal apostolic exhortations.

“If we consider the immense variety of concrete situations … it is understandable that neither the Synod nor this Exhortation could be expected to provide a new set of general rules, canonical in nature and applicable to all cases. What is possible is simply a renewed encouragement to undertake a responsible personal and pastoral discernment of particular cases” (AL 300), says the Pope in the context of the discernment of irregular situations. This means, however, that the bishop is all the more required to speak a word of direction, because priests have the task to “accompany [the divorced and remarried] in helping them to understand their situation according to the teaching of the Church and the guidelines of the bishop” (AL 300). Further, “every effort should be made to encourage the development of an enlightened conscience, formed and guided by the responsible and serious discernment of one’s pastor, and to encourage an ever greater trust in God’s grace” (303). This is precisely what the Holy Father, in Amoris Laetitia 307, says: “'Young people who are baptized should be encouraged to understand that the sacrament of marriage can enrich their prospects of love and that they can be sustained by the grace of Christ in the sacrament and by the possibility of participating fully in the life of the Church'. A lukewarm attitude, any kind of relativism, or an undue reticence in proposing that ideal, would be a lack of fidelity to the Gospel and also of love on the part of the Church for young people themselves.” Given all of these passages in Amoris Laetitia I ask priests to observe the following:

1. The starting point for accompaniment, discernment, and integration must be the sanctity of the marriage bond. The task of pastoral care is to convey to the people an awareness of the sanctity of the marriage bond, or to convey it again. The Holy Father speaks of “pastoral care … centred on the marriage bond” [Seelsorge der Bindung] (AL 211; in the Italian it reads vincolo). The official German translation of vincolo with Bindung [connection] is too weak. Therefore I speak explicitly of the bond.

2. As the marriage bond is already holy from creation (natural marriage), the more so is it from the new creation (the order of redemption) though sacramental marriage (the supernatural order). The formation of conscience regarding this truth is an urgent task in our time (cf. AL 300).

3. This formation of conscience is all the more necessary because a pastor cannot be content “simply to apply moral laws to those living in 'irregular' situations, as if they were stones to throw at people’s lives” (AL 305). The marriage bond itself is a gift of the love, wisdom, and mercy of God, which grants to the spouses grace and help. Therefore, reference to the marriage bond must be the first step in accompanying, discerning, and integrating.

4. If a confessor, in the course of a confession with an unknown penitent (at an 'occasional confession'), recognizes questions about the marriage bond which need clarification, he will ask the penitent to confide in a priest who can accompany him on a longer path of repentance and integration; or the penitent will contact the confessor himself outside of the confession.

5. In the pastoral care and accompaniment of divorced-and-civilly-remarried persons it is first necessary to examine whether the marriage contract (the “first marriage”) was valid, whether a marriage bond truly exists. This examination cannot be made by the individual priest, and especially not in the confessional. The confessor must refer the person concerned to a diocesan official.

6. Whatever is found out about the validity of the marriage, a failed marriage must in any case be dealt with humanely and faithfully. This means that a longer pastoral path, demanding patience, must be pursued. “Useful in this process is an examination of conscience through moments of reflection and repentance. The divorced and remarried should ask themselves: how did they act towards their children when the conjugal union entered into crisis; whether or not they made attempts at reconciliation; what has become of the abandoned party; what consequences the new relationship has on the rest of the family and the community of the faithful; and what example is being set for young people who are preparing for marriage. A sincere reflection can strengthen trust in the mercy of God which is not denied anyone” (AL 300). “The Church’s pastors, in proposing to the faithful the full ideal of the Gospel and the Church’s teaching, must also help them to treat the weak with compassion, avoiding aggravation or unduly harsh or hasty judgements” (AL 308).

7. The reception of Holy Communion by the divorced-and-civilly-remarried may not be left up to a subjective decision. It is necessary to be able to rely on objective conditions (on the Church's prescriptions for the reception of Holy Communion). In the case of divorced-and-civilly-remarried persons, respect for the existing marriage bond is crucial.

8. If during a conversation (in the case of confession) the absolution of a divorced-and-civilly-remarried person is requested, it must be established that this person is ready to accept the prescriptions of Familiaris consortio 84. That is: where, for serious reasons … a man and woman cannot satisty the obligation to separate (cf. AL 298), they are called to live as brother and sister. This remains the case because the new apostolic exhortation Amoris Laetitia expressly does not provide a “a new set of canonical rules” (cf. AL 300). The penitent will first have to manifest a firm intention to live in respect of the marriage bond of their “first” marriage.

9. In the preparation and accompaniment of the engaged, spouses, and families, let us remember always the words of St. Paul: “This is a great mystery. I speak of Christ and the Church. (Eph 5:32)” – Sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia.

With my thanks for your fidelity to the Lord and his mission, I cordially greet you, together with my episcopal blessing.

Chur, 2 February 2017

+Vitus Huonder, Bishop of Chur

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IMAGE: CNS photo/Jamal Nasrallah, EPA

By Dennis Sadowski

WASHINGTON (CNS) -- The breadth of President Donald Trump's authority to limit refugees entering the United States will be fought in federal court and some of the legal challenges ultimately may end up before the U.S. Supreme Court.

Several lawsuits have been filed challenging Trump's Jan. 27 executive memorandum that suspended the entire U.S. refugee resettlement program for 120 days and banned entry of all citizens from seven majority-Muslim countries -- Syria, Iraq, Iran, Sudan, Libya, Yemen and Somalia -- for 90 days.

Another clause in the memorandum established religious criteria for refugees, proposing to give priority to religious minorities over others who may have equally compelling refugee claims.

In five of the earliest lawsuits, federal judges blocked the government from denying entry to anyone from the affected countries with a valid visa.

One decision came from U.S. District Judge Andre Birotte Jr. in Los Angeles, whose Feb. 1 order "enjoined and restrained" the government from enforcing the president's memorandum against 28 plaintiffs from Yemen who have been held in transit in Djibouti since the president signed the document. Similar orders have come from federal judges in Boston; Seattle; Brooklyn, New York; and Alexandria, Virginia.

The court orders are short-term in nature and were issued in anticipation of the cases being argued by both sides during the next several weeks before any potential restraining orders are issued.

A statement issued Jan. 29 from the Department of Homeland Security said the U.S. Customs and Border Protection "began taking steps to comply with the orders."

More lawsuits are expected and could encompass several parts of the law that govern presidential authority over who to admit and not admit to the U.S.

Attorney Charles Wheeler, director of the Catholic Legal Immigration Network's Training and Support section in Oakland, California, identified one area of the law that allows the president to suspend the entry of "any class of aliens" if it determined that their entry "would be detrimental to the interests of the United States." However, the Immigration and Nationality Act of 1965 amended the law to prohibit any foreign-born national from being given preference because of their "race, sex, nationality, place of birth or place of residence."

"The refugee issue is going to turn on whether (Trump's action) specifically exempting Christians says that the intention of it is in fact to favor one religion over another," Wheeler told Catholic News Service. "I think that makes (the action) much more vulnerable to equal protection challenges."

Attorney Charles Roth, director of litigation at the National Immigrant Justice Center in Chicago, suggested that a half dozen or more areas of the law could be cited in any legal challenges to the executive action.

"One of the strong arguments is that the president's statutory authority doesn't allow him to make these sweeping rules about everyone from a particular country," said Roth, who is Catholic.

The executive memorandum is vague enough that questions remain over the status of visa applications for refugees already in the U.S. versus those still outside of the country, Roth added.

"It feels to me that the president sees being tough on refugees is the symbolism he's looking to have. This order doesn't seem to be designed to be particularly dependable as a legal matter or particularly nuanced to achieve justice and fairness," Roth said.

Despite the memorandum's vagaries, Gemma Solimene, clinical associate professor of law at Fordham University's School of Law, expects the government to defend it on national security grounds and deny that Muslims are being singled out.

Acknowledging that the law gives Trump broad discretionary powers with respect to entry into the U.S., she said she found the document "is clearly not well thought out, there isn't a lot of guidance (for carrying it out)."

"If they were clearly serious on national security, there would be other things (in it) to actually have effect on these issues," Solimene said.

She suggested that the memorandum could have justified its stance by including information about any attacks by foreign nationals from particular countries.

"The reason they made this a national security problem or under the guise of national security is because it is less challengeable. The government clearly has a lot more discretion when they say this is an issue of national security," Solimene said.

Officials at the Migration and Refugee Services of the U.S. Conference of Catholic Bishops and Catholic Charities USA told CNS they do not plan to enter the legal fray, however.

William Canny, MRS executive director, said it is unlikely that Trump would rescind his memorandum so the agency will focus on making sure actions under the new policy address humanitarian concerns, such as family reunification whereby a child or parent is awaiting entry into the U.S.

"The majority (of cases MRS has handled) in recent years have been reunifying families. So now you have families separated (because of the memorandum) and anyone who is separated from family by distance and time ... knows the pain," Canny said.

Most of the people MRS has been resettling are women and children, "who for example witness the murder of their father and who are languishing in a camp and who have family to join here in the U.S. to help them, who can't return to their country, who can't find work or schooling in the country they're in."

"That's who we take," he said.

Canny urged federal officials to keep such needs in mind and complete the vetting of refugees as quickly as possible.

Dominican Sister Donna Markham, president and CEO of Catholic Charities USA, said her agency would avoid joining any lawsuits challenging presidential action, but would focus on making "people aware of what's happening" with refugees that "is not in line with the Gospel."

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Follow Sadowski on Twitter: @DennisSadowski.

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