Catholic Caucus: Daily Mass Readings, 07-13-13, OM, St. Henry

St. Henry II

Feast Day: July 13
Died: 1024

Henry was born at Albach, Hildesheim in Bavaria. He was the son of Gisella of Burgundy and Henry II, the Duke of Bavaria. When he was a boy, he studied at the cathedral school in Hildesheim and was taught by bishop Wolfgang of Regensburg. Henry wanted to become a priest, but after his father’s death, Henry was made Duke of Bavaria.

One night he had an unusual dream. St. Wolfgang, his beloved teacher, appeared to him. Wolfgang pointed to the words, "after six" written on the wall. What could that mean? Perhaps Henry was to die in six days? So he prayed with great feeling for six days but at the end of the six days, however, he was in perfect health.

Perhaps it meant six months? The duke devoted himself to doing good more than ever. At the end of six months, he was even healthier than before. So he decided he had six years to get ready for death. But instead of dying after six years, he was elected emperor of Germany. Then he understood what the dream had meant.

Henry worked hard to keep his people happy and at peace. To defend justice he had to fight many wars. He was honest in battle and insisted that his armies followed his example. Henry married a very gentle and loving woman named Cunegundes (or Kunigunda). She, too, has been proclaimed a saint.

Henry and Cunegundes went to Rome in 1014, where they were crowned emperor and empress of the Holy Roman Empire. It was a great honor because Pope Benedict VIII himself crowned them. Emperor Henry turned out to be one of the best rulers of the Holy Roman Empire.

With great respect, he encouraged changes for improvements in the Church. He supported the growth of new monasteries, founded schools and built beautiful churches. He showed his own love for Jesus and the Church with sincerity and love and worked hard to maintain peace in Europe.

He was a man of prayer and although he was attracted to religious life, he accepted his role as husband and ruler and fulfilled his responsibilities generously. Henry was just fifty-two when he died in 1024.

Reflection: "Present glory is fleeting and meaningless while it is possessed unless in it we can glimpse something of heaven's eternity."-St. Henry

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 10
24.	The disciple is not above the master, nor the servant above his lord.	Non est discipulus super magistrum, nec servus super dominum suum :	ουκ εστιν μαθητης υπερ τον διδασκαλον ουδε δουλος υπερ τον κυριον αυτου
25.	It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the goodman of the house Beelzebub, how much more them of his household?	sufficit discipulo ut sit sicut magister ejus, et servo, sicut dominus ejus. Si patremfamilias Beelzebub vocaverunt, quanto magis domesticos ejus ?	αρκετον τω μαθητη ινα γενηται ως ο διδασκαλος αυτου και ο δουλος ως ο κυριος αυτου ει τον οικοδεσποτην βεελζεβουλ εκαλεσαν ποσω μαλλον τους οικειακους αυτου
26.	Therefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known.	Ne ergo timueritis eos. Nihil enim est opertum, quod non revelabitur : et occultum, quod non scietur.	μη ουν φοβηθητε αυτους ουδεν γαρ εστιν κεκαλυμμενον ο ουκ αποκαλυφθησεται και κρυπτον ο ου γνωσθησεται
27.	That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.	Quod dico vobis in tenebris, dicite in lumine : et quod in aure auditis, prædicate super tecta.	ο λεγω υμιν εν τη σκοτια ειπατε εν τω φωτι και ο εις το ους ακουετε κηρυξατε επι των δωματων
28.	And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell.	Et nolite timere eos qui occidunt corpus, animam autem non possunt occidere : sed potius timete eum, qui potest et animam et corpus perdere in gehennam.	και μη φοβεισθε απο των αποκτενοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και [την] ψυχην και [το] σωμα απολεσαι εν γεεννη
29.	Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father.	Nonne duo passeres asse veneunt ? et unus ex illis non cadet super terram sine Patre vestro.	ουχι δυο στρουθια ασσαριου πωλειται και εν εξ αυτων ου πεσειται επι την γην ανευ του πατρος υμων
30.	But the very hairs of your head are all numbered.	Vestri autem capilli capitis omnes numerati sunt.	υμων δε και αι τριχες της κεφαλης πασαι ηριθμημεναι εισιν
31.	Fear not therefore: better are you than many sparrows.	Nolite ergo timere : multis passeribus meliores estis vos.	μη ουν φοβηθητε πολλων στρουθιων διαφερετε υμεις
32.	Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven.	Omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram Patre meo, qui in cælis est.	πας ουν οστις ομολογησει εν εμοι εμπροσθεν των ανθρωπων ομολογησω καγω εν αυτω εμπροσθεν του πατρος μου του εν ουρανοις
33.	But he that shall deny me before men, I will also deny him before my Father who is in heaven.	Qui autem negaverit me coram hominibus, negabo et ego eum coram Patre meo, qui in cælis est.	οστις δ αν αρνησηται με εμπροσθεν των ανθρωπων αρνησομαι αυτον καγω εμπροσθεν του πατρος μου του εν ουρανοις

24. The disciple is not above his master, nor the servant above his lord.
25. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

CHRYS. Because it should come to pass that His disciples among their other persecutions should suffer loss of character, which to many is the most grievous of all calamities, He consoles them from His own example, and those things that were spoken of Him; a comfort to which no other can be compared.

HILARY; For the Lord, the Light eternal, the Captain of the faithful, the Parent of immortality, set before His disciples this solace of the sufferings that should come upon them, that we should embrace it as our glory when we are made like to our Lord in suffering; whence He says, The disciple is not above his master, nor the slave above his lord.

CHRYS. Understand, so long as he is a disciple or servant, be is not above his master or lord by the nature of honor. And do not here object to me such cases as rarely happen, but receive this according to the common course of things.

REMIG. He calls Himself master and lord; by disciple and servant He denotes His Apostles.

GLOSS. As much as to say, Be not indignant that you suffer things, which I also suffer, because I am your lord, who do what I will, and your master, who teach you what I know to be profitable for you.

REMIG. And because this sentence seemed not to agree with the foregoing words, He shows what they mean by adding, If they have called the master of the house Beelzebub, how much more they of his household?

CHRYS. He said not here 'slaves,' but those of his household, to show how dear they were to Him; as elsewhere He said, I will not call you slaves, but my friends.

REMIG. As much as to say, You therefore will not seek worldly honors and human glory, while you see me pursuing the redemption of mankind through mocking and contumely.

CHRYS. And He says not only, If they have reviled the master of the house, but expresses the very words of railing, for they had called Him Beelzebub.

JEROME; Beelzebub is the idol of Accaron who is called in the book of Kings, the God of flies; 'Bel' signifying idol; 'zebub,' a fly. The Prince of the demons He calls by the name of the foulest of idols, which is so called because of the uncleanness of the fly, which destroys the sweetness of ointment.

26. Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not he known.
27. What I tell you in darkness, that speak you in light: and what you hear in the ear, that preach you upon the housetops.
28. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

REMIG. To the foregoing consolation He adds another no less, saying, Fear you not them, namely, the persecutors. And why they were not to fear, He adds, For there is nothing hid which shall not be revealed, nothing secret which shall not be known.

JEROME; How is it then that in the present world, the sins of so many are unknown? It is of the time to come that this is said; the time when God shall judge the hidden things of men, shall enlighten the hidden places of darkness, and shall make manifest the secrets of hearts. The sense is, Fear not the cruelty of the persecutor, or the rage of the blasphemer, for there shall come a day of judgment in which your virtue and their wickedness will be made known.

HILARY; Therefore neither threatening, nor evil speaking, nor power of their enemies should move them, seeing the judgment-day will disclose how empty, how nought all these were.

CHRYS. Otherwise; It might seem that what is here said should be applied generally; but it is by no means intended as a general maxim, but is spoken solely with reference to what had gone before with this meaning; If you are grieved when men revile you, think that in a little time you will be delivered from this evil. They call you indeed impostors, sorcerers, seducers, but have a little patience, and all men shall call you the saviors of the world, when in the course of things you shall be found to have been their benefactors, for men will not judge by their words but by the truth of things.

REMIG. Some indeed think that these words convey a promise from our Lord to His disciples, that through them all hidden mysteries should be revealed, which lay beneath the veil of the letter of the Law; whence the Apostle speaks, When they have turned to Christ, then the veil shall be taken away. So the sense would be, Ought you to fear your persecutors, when you are thought worthy that by you the hidden mysteries of the Law and the Prophets should be made manifest?

CHRYS. Then having delivered them from all fear, and set them above all calumny, He follows this up appropriately with commanding that their preaching should be free and unreserved; What I say to you in darkness, that speak you in the light; what you hear in the ear, that preach you upon the housetops.

JEROME; We do not read that the Lord was wont to discourse to them by might, or to deliver his doctrine in the dark; but He said this because all His discourse is dark to the carnal, and His word night to the unbelieving. What had been spoken by Him they were to deliver again with the confidence of faith and confession.

REMIG. The meaning therefore is, What I say to you in darkness, that is, among the unbelieving Jews, that speak you in the light, that is, preach it to the believing; what you hear in the ear, that is, what I say to you secretly, that preach you upon the housetops, that is, openly before all men. It is a common phrase, To speak in one's ear, that is, to speak to him privately.

RABAN. And what He says, Preach you upon the housetops, is spoken after the manner of the province of Palestine, where they use to sit upon the roofs of the houses, which are not pointed but flat. That then may be said to be preached upon the housetops which is spoken in the hearing of all men.

GLOSS. Otherwise; What I say to you while you are yet held under carnal fear, that or speak you in the confidence of truth, after you shall be enlightened by the Holy Spirit; what you have only heard, that preach by doing the same, being raised above your bodies, which are the dwellings of your souls.

JEROME; Otherwise; What you hear in mystery, that teach in plainness of speech; what I have taught you in a corner of Judea, that proclaim boldly in all quarters of the world.

CHRYS. As He said, He that believes in me, the works that I do he shall do also, and greater things than these shall he do; so here He shows that life works all things through them more than through Himself; as though He had said, I have made a beginning, but what is beyond, that I will to complete through your means. So that this is not a command but a prediction, showing them that they shall overcome all things.

HILARY; Therefore they ought to inculcate constantly the knowledge of God, and the profound secret of evangelic doctrine, to be revealed by the light of preaching; having no fear of those who have power only over the body, but cannot reach the soul; Fear not those that kill the body, but cannot kill the soul.

CHRYS. Observe how He sets them above all others, encouraging them to set at nought cares, reproaches, perils, yes even the most terrible of all things, death itself, in comparison of the fear of God. But rather fear him, who can destroy both soul and body in hell.

JEROME; This word is not found in the Old Scriptures, but it is first used by the Savior. Let us inquire then into its origin. We read in more than one place that the idol Baal was near Jerusalem, at the foot of Mount Moriah, by which the brook Siloe flows. This valley and a small level plain was watered and woody, a delightful spot, and a grove in it was consecrated to the idol. To so great folly and madness had the people of Israel come, that, forsaking the neighborhood of the Temple, they offered their sacrifices there, and concealing an austere ritual under a voluptuous life, they burned their sons in honor of a demon. This place was called Gehennom, that is, The valley of the children of Hinnom. These things are fully described in Kings and Chronicles, and the Prophet Jeremiah. God threatens that He will fill the place with the carcasses of the dead, that it be no more called Tophet and Baal, but Polyandrion, i.e. The tomb of the dead. Hence the torments and eternal pains with which sinners shall be punished are signified by this word.

AUG. This cannot be before the soul is so joined to the body, that nothing may sever them. Yet it is rightly called the death of the soul, because it does not live of God; and the death of the body, because though man does not cease to feel, yet because this his feeling has neither pleasure, nor health, but is a pain and a punishment, it is better named death than life.

CHRYS. Note also, that He does not hold out to them deliverance from death, but encourages them to despise it; which is a much greater thing than to be rescued from death; also this discourse aids in fixing in their minds the doctrine of immortality.

29. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
30. But the very hairs of your head are all numbered.
31. Fear you not therefore, you are of more value than many sparrows.

CHRYS. Having set aside fear of death, that the Apostles should not think that if they were put to death they were deserted by God, He passes to discourse of God's providence, saying, Are not two sparrows sold for a farthing, and one of them does not fall to the ground with out your Father?

JEROME; If these little creations fall not without God's superintendence and providence, and if things made to perish, perish not without God's will, you who are immortal ought not to fear that you live without His providence.

HILARY; Figuratively; That which is sold is our soul and body, and that to which it is sold, is sin. They then who sell two sparrows for a farthing, are they who sell themselves for the smallest sin, born for flight, and for reaching heaven with spiritual wings. Caught by the bait of present pleasures, and sold to the enjoyment of the world, they barter away their whole selves in such a market. It is of the will of God that one of them rather soar aloft; but the law proceeding according to God's appointment decrees that one of them should fall. In like manner as, if they soared aloft they would become one spiritual body; so, when sold under sin, the soul gathers earthly matter from the pollution of vice, and there is made of them one body which is committed to earth.

JEROME; That He says, The hairs of your head are all numbered, shows the boundless providence of God towards man, and a care unspeakable that nothing of ours is hid from God.

HILARY; For when any thing is numbered it is carefully watched over.

CHRYS. Not that God reckons our hairs, but to show His diligent knowledge, and great carefulness over us.

JEROME. Those who deny the resurrection of the flesh ridicule the sense of the Church on this place, as if we affirmed that every hair that has ever been cut off by the razor rises again, when the Savior says, Every hair of your head - not is saved, but - is numbered. Where there is number, knowledge of that number is implied, but not preservation of the same hairs.

AUG. Though we may fairly inquire concerning our hair, whether all that has ever been shorn from us will return; for who would not dread such disfigurement. When it is once understood that nothing of our body shall be lost, so as that the form and perfectness of all the parts should be preserved, we at the same time understand that all that would have disfigured our body is to be united or taken up by the whole mass, not affixed to particular parts so as to destroy the frame of the limbs; just as a vessel made of clay, and again reduced to clay, is once more reformed into a vessel, it needs not that that portion of clay which had formed the handle should again form it, or that which had composed the bottom, should again go to the bottom, so long as the whole was remolded into the whole, the whole clay into the whole vessel, no part being lost. Wherefore if the hair so often shorn away would be a deformity if restored to the place it had been taken from, it will not be restored to that place, but all the materials of the old body will be revived in the new, whatever place they may occupy so as to preserve the mutual fitness of parts. Though what is said in Luke, Not a hair of your head shall fall to the ground, may be taken of the number, not the length of the hairs, as here also it is said, The hairs of your head are all numbered.

HILARY; For it is an unworthy task to number things that are to perish. Therefore that we should know that nothing of us should perish, we are told that our very hairs are numbered. No accident then that can befall our bodies is to be feared; thus He adds, Fear not, you are better than many sparrows.

JEROME; This expresses still more clearly the sense as it was above explained, that they should not fear those who can kill the body, for if the least animal falls not without God's knowledge, how much less a man who is dignified with the Apostolic rank?

HILARY; Or this, you are better than many sparrows, teaches that the elect faithful are better than the multitude of the unbelieving, for the one fall to earth, the other fly to heaven.

REMIG. Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven.

32. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

CHRYS. The Lord having banished that fear which haunted the minds of His disciples, adds further comfort in what follows, not only casting out fear, but by hope of greater rewards encouraging them to a free proclamation of the truth, saying, Every man who shall confess me before men, I also will confess him before my Father which is in heaven. And it is not properly shall confess me, but as it is in the Greek, shall confess in me, showing that it is not by your own strength but by grace from above, that you confess Him whom you do confess.

HILARY; This He says in conclusion, because it beboves them after being confirmed by such teaching, to have a confident freedom in confessing God.

REMIG. Here is to be understood that confession of which the Apostle speaks, With the heart men believe into justification, with the mouth confession is made to salvation. That none therefore might suppose that he could be saved without confession of the mouth, He says not only, He that shall confess me, but adds, before men; and again, He that shall deny me before men, him will I also deny before my Father which is in heaven.

HILARY; This teaches us, that in what measure we have borne witness to Him upon earth, in the same shall we have Him to bear witness to us in heaven before the face of God the Father.

CHRYS. Here observe that the punishment is manifold more than the evil done, and the reward more than the good done. As much as to say, your deed was more abundant in confessing or denying Me here; so shall My deed to you-ward be more abundant in confessing or denying you there. Wherefore if you have done any good thing, and have not received retribution, be not troubled, for a manifold reward awaits you in the time to come. And if you have done any evil, and have not paid the punishment thereof, do not think that you have escaped, for punishment will overtake you, unless you are changed and become better.

RABAN. It should be known that not even Pagans can deny the existence of God, but the infidels may deny that the Son as well as the Father is God. The Son confesses men before the Father, because by the Son we have access to the Father, and because the Son said, Come, you blessed of my Father.

REMIG. And thus He will deny the man that has denied Him, in that he shall not have access to the Father through Him, and shall be banished from seeing either the Son or the Father in their divine nature.

CHRYS. He not only requires faith which is of the mind, but confession which is by the mouth, that He may exalt us higher, and raise us to a more open utterance, and a larger measure of love. For this is spoken not to the Apostles only, but to all; He gives strength not to them only, but to their disciples. And he that observes this precept will not only teach with free utterance, but will easily convince all; for the observance of this command drew many to the Apostles.

RABAN. Or, He confesses Jesus who by that faith that works by love, obediently fulfills His commands; he denies Him who is disobedient.

Catena Aurea Matthew 10

St Paul Preaching in Athens

Raffaello Sanzio

1515
Tempera on paper, mounted on canvas, 390 x 440 cm
Victoria and Albert Museum, London

Catholic Almanac

Saturday, July 13

Liturgical Color: Green

On this day in 64 A.D. St. Peter was
crucified upside down and then buried
on what is now the site of St. Peter's
Basilica. He did not feel worthy to be
crucified upright like Christ.

Catholic Culture

Daily Readings for: July 13, 2013
(Readings on USCCB website)

Collect: O God, whose abundant grace prepared Saint Henry to be raised by you in a wonderful way from the cares of earthly rule to heavenly realms, grant, we pray, through his intercession, that amid the uncertainties of this world we may hasten towards you with minds made pure. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Apple Bavarian Torte

ACTIVITIES

o Open Your Hearts and Your Home

PRAYERS

o July Devotion: The Precious Blood

o Novena to Our Lady of Mount Carmel

LIBRARY

o None

Ordinary Time: July 13th

Optional Memorial of St. Henry

Old Calendar: St. Mildred, abbess (Hist)

Henry II, successively Duke of Bavaria, King of Germany and Emperor, devoted himself to the spread of religion by rebuilding churches and founding monasteries. Until the end of his life he displayed the virtues of a great saint. Together with his wife, St. Cunegunda, he founded the bishopric of Bamberg and, at his death in 1024, was buried in the cathedral there; his holy wife was laid by his side fifteen years later. According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, St. Henry's feast is celebrated on July 15.

Historically today is the feast of St. Mildred the first abbess of the English monastery of Minster-in-Thanet founded by her mother, Saint Ermenburga. As a nun who mortified herself with frequent fasts, Mildred was characterized by an exceptional humility, gentleness, and serenity of spirit. She was remembered for her compassion to widows, orphans, the poor, and the troubled. Her death came at the end of a prolonged and painful illness. Following the translation of Mildred’s body to Canterbury in 1033, her relics became highly revered by the city’s pilgrims.

St. Henry

Daily Readings for: July 13, 2013
(Readings on USCCB website)

Collect: O God, whose abundant grace prepared Saint Henry to be raised by you in a wonderful way from the cares of earthly rule to heavenly realms, grant, we pray, through his intercession, that amid the uncertainties of this world we may hasten towards you with minds made pure. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Apple Bavarian Torte

ACTIVITIES

o Open Your Hearts and Your Home

PRAYERS

o July Devotion: The Precious Blood

o Novena to Our Lady of Mount Carmel

LIBRARY

o None

Ordinary Time: July 13th

Optional Memorial of St. Henry

Old Calendar: St. Mildred, abbess (Hist)

Henry II, successively Duke of Bavaria, King of Germany and Emperor, devoted himself to the spread of religion by rebuilding churches and founding monasteries. Until the end of his life he displayed the virtues of a great saint. Together with his wife, St. Cunegunda, he founded the bishopric of Bamberg and, at his death in 1024, was buried in the cathedral there; his holy wife was laid by his side fifteen years later. According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, St. Henry's feast is celebrated on July 15.

Historically today is the feast of St. Mildred the first abbess of the English monastery of Minster-in-Thanet founded by her mother, Saint Ermenburga. As a nun who mortified herself with frequent fasts, Mildred was characterized by an exceptional humility, gentleness, and serenity of spirit. She was remembered for her compassion to widows, orphans, the poor, and the troubled. Her death came at the end of a prolonged and painful illness. Following the translation of Mildred’s body to Canterbury in 1033, her relics became highly revered by the city’s pilgrims.

St. Henry
Henry, surnamed the Pious, Duke of Bavaria, became successively King of Germany and Emperor of the Romans; but not satisfied with a mere temporal principality, he strove to gain an immortal crown, by paying zealous service to the eternal King. As emperor, he devoted himself earnestly to spreading religion, and rebuilt with great magnificence the churches which had been destroyed by the infidels, endowing them generously both with money and lands. He built monasteries and other pious establishments, and increased the income of others; the bishopric of Bamberg, which he had founded out of his family possessions, he made tributary to St. Peter and the Roman Pontiff. When Benedict VIII, who had crowned him emperor, was obliged to seek safety in flight, Henry received him and restored him to his see.

Once when he was suffering from a severe illness in the monastery of Monte Cassino, St. Benedict cured him by a wonderful miracle. He endowed the Roman Church with a most copious grant, undertook in her defense a war against the Greeks, and gained possession of Apulia, which they had held for some time. It was his custom to undertake nothing without prayer, and at times he saw the angel of the Lord, or the holy martyrs, his patrons, fighting for him at the head of his army. Aided thus by the divine protection, he overcame barbarous nations more by prayer than by arms. Hungary was still pagan; but Henry having given his sister in marriage to its King Stephen, the latter was baptized, and thus the whole nation was brought to the faith of Christ. He set the rare example of preserving virginity in the married state, and at his death restored his wife, St. Cunigund, a virgin to her family.

He arranged everything relating to the glory or advantage of his empire with the greatest prudence, and left scattered throughout Gaul, Italy, and Germany, traces of his munificence towards religion. The sweet odor of his heroic virtue spread far and wide, till he was more celebrated for his holiness than for his imperial dignity. At length his life's work was accomplished, and he was called by our Lord to the rewards of the heavenly kingdom, in the year of salvation 1024. His body was buried in the church of the blessed apostles Peter and Paul at Bamberg. God wished to glorify His servant, and many miracles were worked at his tomb. These being afterwards proved and certified, Eugenius III inscribed his name upon the catalogue of the saints.

Excerpted from The Liturgical Year, Abbot Gueranger O.S.B.

Patron: Basel, Switzerland; Benedictine Oblates; childless people; disabled people; dukes; handicapped people; kings; people rejected by religious orders; physically challenged people; sterility.

Symbols: Sword and church; lily; crown; dove on an orb; model of Bamburg cathedral.

Things to Do:

Read more about St. Henry and his wife, St. Cunegund.
St. Henry was a Christian emperor who acted justly. It is all too obvious today what a danger it is to have leaders who do not value the God-given dignity and rights of each human person. Offer a Mass, make a holy hour or say a rosary for your elected officials.

St. Mildred
St. Mildred was the daughter of King Merewald of Magonset and his wife, St. Ermenburga (alias Aebbe of Minster-in-Thanet); and therefore sister of SS. Milburga and Milgith. At an early age, her mother sent her to be educated at Chelles in France, where many English ladies were trained to a saintly life.

A young nobleman, related to the Abbess of Chelles, entreated her to arrange that he might marry this English princess. The abbess tried to persuade her, but Mildred said her mother had sent her there to be taught, not to be married, and all the abbess's advice, threats and blows failed to persuade her to accept the alliance offered to her. At last the abbess shut her up in an oven in which she had made a great fire; but after three hours, when she expected to find not only her flesh but her very bones burnt to ashes, the young saint came out unhurt and radiant with joy and beauty. The faithful, hearing of the miracle, venerated Mildred as a saint; but the abbess, more infuriated than ever, threw her on the ground, beat, kicked and scratched her and tore out a handful of her hair. Mildred found means to send her mother a letter, enclosing some of her hair, torn from her head by the violence of the abbess; and Queen Ermenburga soon sent ships to fetch her daughter. The abbess, fearing that her evil deeds should be made known, would, on no account, give permission for her departure. Mildred, however, fled by night; but, having in her haste forgotten some ecclesiastical vestments and a nail of the cross of Christ which she valued extremely, she managed to return for them and brought them safely away. Upon her arrival back in England, she landed at Ebbsfleet where she found a great square stone, miraculously prepared for her to step on from the ship. The stone received, and retained, the mark of her foot and was afterwards removed to the Abbey of Minster-in-Thanet and kept there in memory of her. Many diseases are said to have been cured for centuries after, by water containing a little dust from this stone. It was often removed from its first situation, until an oratory was built for it.

With her mother's consent, Mildred joined her at her foundation of Minster-in-Thanet. She was given the veil by Theodore, Archbishop of Canterbury, at the same time as seventy other nuns. On St. Ermenburga's death, Mildred succeeded her as Abbess of the community, to whom she set a holy example and by whom she was much beloved. An old story is recorded that one night, while she was praying in the church of her monastery, the devil blew out her candle, but an angel drove him away and relighted it for her.

Mildred died at Minster of a lingering and painful complaint, on 30th July AD 732. She was succeeded by St. Edburga of Minster-in-Thanet. During the latter's rule, it apparently happened that the bell-ringer fell asleep before the altar. The departed Mildred awoke him with a box on the ear, exclaiming, "This is the oratory, not the dormitory!"

She continued to be an extremely popular saint, eclipsing the fame of St. Augustine, in the immediate neighborhood of her monastery, where the place that used to be proudly pointed out as that of his landing came to be better known as "St Mildred's Rock." In 1033, St. Mildred was translated to St. Augustine's Abbey in Canterbury and minor relics also passed from here to Deventer in Holland where she was honored on 17th July; though her feast, in England, is three days earlier. There was, however, a rival set of relics which were said to have been hidden at Lyming, with those of her sister, Milgitha, during the Viking devastation. These were given to the Religious Hospital of St. Gregory in Canterbury, by Archbishop Lanfranc in 1085. Mildred is represented in art holding a church and accompanied by three geese, as she was protector against damage by such wild birds.

Excerpted from Agnes Dunbar's A Dictionary of Saintly Women (1904)

Things to Do:

Read the Life of st. Mildred, by a lay-tertiary of st. Francis.</UL< p>

"Picture_x0020_2">Henry, surnamed the Pious, Duke of Bavaria, became successively King of Germany and Emperor of the Romans; but not satisfied with a mere temporal principality, he strove to gain an immortal crown, by paying zealous service to the eternal King. As emperor, he devoted himself earnestly to spreading religion, and rebuilt with great magnificence the churches which had been destroyed by the infidels, endowing them generously both with money and lands. He built monasteries and other pious establishments, and increased the income of others; the bishopric of Bamberg, which he had founded out of his family possessions, he made tributary to St. Peter and the Roman Pontiff. When Benedict VIII, who had crowned him emperor, was obliged to seek safety in flight, Henry received him and restored him to his see.

Once when he was suffering from a severe illness in the monastery of Monte Cassino, St. Benedict cured him by a wonderful miracle. He endowed the Roman Church with a most copious grant, undertook in her defense a war against the Greeks, and gained possession of Apulia, which they had held for some time. It was his custom to undertake nothing without prayer, and at times he saw the angel of the Lord, or the holy martyrs, his patrons, fighting for him at the head of his army. Aided thus by the divine protection, he overcame barbarous nations more by prayer than by arms. Hungary was still pagan; but Henry having given his sister in marriage to its King Stephen, the latter was baptized, and thus the whole nation was brought to the faith of Christ. He set the rare example of preserving virginity in the married state, and at his death restored his wife, St. Cunigund, a virgin to her family.

He arranged everything relating to the glory or advantage of his empire with the greatest prudence, and left scattered throughout Gaul, Italy, and Germany, traces of his munificence towards religion. The sweet odor of his heroic virtue spread far and wide, till he was more celebrated for his holiness than for his imperial dignity. At length his life's work was accomplished, and he was called by our Lord to the rewards of the heavenly kingdom, in the year of salvation 1024. His body was buried in the church of the blessed apostles Peter and Paul at Bamberg. God wished to glorify His servant, and many miracles were worked at his tomb. These being afterwards proved and certified, Eugenius III inscribed his name upon the catalogue of the saints.

Excerpted from The Liturgical Year, Abbot Gueranger O.S.B.

Patron: Basel, Switzerland; Benedictine Oblates; childless people; disabled people; dukes; handicapped people; kings; people rejected by religious orders; physically challenged people; sterility.

Symbols: Sword and church; lily; crown; dove on an orb; model of Bamburg cathedral.

Things to Do:

Read more about St. Henry and his wife, St. Cunegund.
St. Henry was a Christian emperor who acted justly. It is all too obvious today what a danger it is to have leaders who do not value the God-given dignity and rights of each human person. Offer a Mass, make a holy hour or say a rosary for your elected officials.

St. Mildred
St. Mildred was the daughter of King Merewald of Magonset and his wife, St. Ermenburga (alias Aebbe of Minster-in-Thanet); and therefore sister of SS. Milburga and Milgith. At an early age, her mother sent her to be educated at Chelles in France, where many English ladies were trained to a saintly life.

A young nobleman, related to the Abbess of Chelles, entreated her to arrange that he might marry this English princess. The abbess tried to persuade her, but Mildred said her mother had sent her there to be taught, not to be married, and all the abbess's advice, threats and blows failed to persuade her to accept the alliance offered to her. At last the abbess shut her up in an oven in which she had made a great fire; but after three hours, when she expected to find not only her flesh but her very bones burnt to ashes, the young saint came out unhurt and radiant with joy and beauty. The faithful, hearing of the miracle, venerated Mildred as a saint; but the abbess, more infuriated than ever, threw her on the ground, beat, kicked and scratched her and tore out a handful of her hair. Mildred found means to send her mother a letter, enclosing some of her hair, torn from her head by the violence of the abbess; and Queen Ermenburga soon sent ships to fetch her daughter. The abbess, fearing that her evil deeds should be made known, would, on no account, give permission for her departure. Mildred, however, fled by night; but, having in her haste forgotten some ecclesiastical vestments and a nail of the cross of Christ which she valued extremely, she managed to return for them and brought them safely away. Upon her arrival back in England, she landed at Ebbsfleet where she found a great square stone, miraculously prepared for her to step on from the ship. The stone received, and retained, the mark of her foot and was afterwards removed to the Abbey of Minster-in-Thanet and kept there in memory of her. Many diseases are said to have been cured for centuries after, by water containing a little dust from this stone. It was often removed from its first situation, until an oratory was built for it.

With her mother's consent, Mildred joined her at her foundation of Minster-in-Thanet. She was given the veil by Theodore, Archbishop of Canterbury, at the same time as seventy other nuns. On St. Ermenburga's death, Mildred succeeded her as Abbess of the community, to whom she set a holy example and by whom she was much beloved. An old story is recorded that one night, while she was praying in the church of her monastery, the devil blew out her candle, but an angel drove him away and relighted it for her.

Mildred died at Minster of a lingering and painful complaint, on 30th July AD 732. She was succeeded by St. Edburga of Minster-in-Thanet. During the latter's rule, it apparently happened that the bell-ringer fell asleep before the altar. The departed Mildred awoke him with a box on the ear, exclaiming, "This is the oratory, not the dormitory!"

She continued to be an extremely popular saint, eclipsing the fame of St. Augustine, in the immediate neighborhood of her monastery, where the place that used to be proudly pointed out as that of his landing came to be better known as "St Mildred's Rock." In 1033, St. Mildred was translated to St. Augustine's Abbey in Canterbury and minor relics also passed from here to Deventer in Holland where she was honored on 17th July; though her feast, in England, is three days earlier. There was, however, a rival set of relics which were said to have been hidden at Lyming, with those of her sister, Milgitha, during the Viking devastation. These were given to the Religious Hospital of St. Gregory in Canterbury, by Archbishop Lanfranc in 1085. Mildred is represented in art holding a church and accompanied by three geese, as she was protector against damage by such wild birds.

Excerpted from Agnes Dunbar's A Dictionary of Saintly Women (1904)

Things to Do:

Read the Life of st. Mildred, by a lay-tertiary of st. Francis.</UL< p>

The Word Among Us

Meditation: Matthew 10:24-33

Saint Henry

“It is enough for the disciple that he become like his teacher.” (Matthew 10:25)

Looking at all of Jesus’ miraculous displays of power, wisdom, and compassion, we may be tempted to assume that becoming like him means becoming more powerful ourselves. Of course he expects us to be more loving, demonstrate his power, and have a deep understanding of his teachings. It would be helpful, too, if we were indifferent to popular opinion, impervious to insult, and resistant to offense.

These are all good qualities, but they aren’t the first items on Jesus’ list. None of them really gets to the heart of who Jesus is—the One we are supposed to “become like” (Matthew 10:25). Above all of these attributes is Jesus’ absolute knowledge of and reliance on his Father’s love.

If you want to manifest the qualities you see in Jesus, your best hope is to make sure you are grounded in God’s love for you. This is the one constant in, the one foundation you will ever need. You are precious in God’s sight, not because of what you can do but simply because of who you are. You are his child, created in love, redeemed in love, sustained in love, and destined for love.

It may sound too good to be true, but the reality is that this such a deep experience of God’s love is not beyond anyone’s reach. Actually, our Father delights in pouring his love into us. He is a very generous God, eager to shower us with his grace and revelation.

We often have an image of God as a stern judge waiting for us to fulfill some strict set of requirements before he will give us just an inkling of his grace. But this is just plain is not true! God’s love is available to anyone who opens his or her heart in prayer. It permeates every word we read in Scripture. It beckons us in every situation we encounter. It is always there, like the air that we breathe.

This weekend, take God at his word. Try sitting quietly with him in prayer. Ask him to assure you of his immense love for you. Let him convince you, so that you can become more like Jesus, your Teacher and Master.

“Father, I want to know your love more deeply, so that I can share it with everyone I meet.”

Genesis 49:29-32; 50:15-26; Psalm 105:1-7

Marriage = One Man and One Woman

Til' Death Do Us Part

Daily Marriage Tip for July 13, 2013:

“Your life is more than your work and your work is more than your job.” (from the song by the same name by Charlie King) Is your ‘job’ getting in the way of your family relationships? Both are important but as another song puts it, “Can’t buy me love.”

One Bread, One Body

Language: English | Español

All Issues > Volume 29, Issue 4

<< Saturday, July 13, 2013 >>

St. Henry

Genesis 49:29-32; 50:15-26
View Readings

Psalm 105:1-4, 6-7

Matthew 10:24-33
Similar Reflections

FALSE GUILT

"Please, therefore, forgive the crime that we, the servants of your father's God, committed." —Genesis 50:17

After their father Jacob died, Joseph's brothers asked Joseph to forgive them. He had already forgiven them over seventeen years before, but they didn't believe it. Many Christians do the same thing when they again ask God to forgive them days, months, or years after they have already asked His forgiveness in Confession. They apparently must not believe that God has forgiven them. Although God, the Church, the Bible, and the priest in Confession all say they are forgiven, they don't believe it. They become victims of false guilt.

When we repent, all heaven rejoices (see Lk 15:7). The Lord wants us to join in the celebration on our behalf. He not only wants us to be forgiven, but also to feel forgiven — to enjoy and rejoice in the forgiveness He has made possible by His death on Calvary.

When Joseph was asked a second time by his brothers for forgiveness, he cried (Gn 50:17). The Lord is also saddened when we doubt His forgiveness and thereby deprive ourselves of the joy of being freed from sin. So believe in and rejoice in being forgiven. Thank the Lord and tell the world you are freed, forgiven, and loved.

Prayer: Father, may I know by faith that I am forgiven of all the sins I have confessed, even the sexual sins.

Promise: "As for you, every hair of your head has been counted; so do not be afraid of anything." —Mt 10:30-31

Praise: St. Henry was able to integrate his holiness into his political life. He promoted religious worship and built churches "that the sacrifice of salvation may be offered constantly for all the faithful."

Were you aware of these statistics?

Deaths in America per year
1,400,000 people die from abortion
650,000 people die of heart disease
560,000 people die of cancer
143,000 people die of stroke
75,000 people die of diabetes

Another perspective:
18,000 - Deaths by death penalty in American history (all the way back to the 1600s).
1,315,000 - Deaths in all American wars combined.
55,000,000 - Deaths by abortion since Roe v Wade

Pray for an end to abortion

in the United States of America.

From the Navarre Bible Commentary:

From: Genesis 49:29-32; 50:15-26a

The Death of Jacob

------------------

[29] Then he (Jacob) charged them, and said to them, "I am to be gathered to my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, [30] in the cave that is in the field at Machpelah, to the east of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite to possess as a burying place. [31] There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah--[32] the field and the cave that is in it were purchased from the Hittites."

After the Death of Jacob

------------------------

[15] When Joseph's brothers saw that their father was dead, they said, "It may be that Joseph will hate us and pay us back for all the evil which we did to him." [16] So they sent a message to Joseph, saying, "Your father gave this command before he died, [17] 'Say to Joseph, Forgive, I pray you, the transgression of your brothers and their sin, because they did evil to you.' And now, we pray you, forgive the transgression of the servants of the God of your father." Joseph wept when they spoke to him. [18] His brothers also came and fell down before him, and said, "Behold, we are your servants." [19] But Joseph said to them, "Fear not, for am I in the place of God? [20] As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today. [21] So do not fear; I will provide for you and your little ones." Thus he reassured them and comforted them. [22] So Joseph dwelt in Egypt, he and his father's house; and Joseph lived a hundred and ten years. [23] And Joseph saw Ephraim's children of the third generation; the children also of Machir the son of Manasseh were born upon Joseph's knees.

The Death of Joseph

-------------------

[24] And Joseph said to his brothers, "I am about to die; but God will visit you, and bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob." [25] Then Joseph took an oath of the Sons of Israel, saying, "God will visit you, and you shall carry up my bones from here." [26] So Joseph died, being a hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt.

From the Navarre Bible Commentary

From: Genesis 49:29-32; 50:15-26a

The Death of Jacob

------------------

[29] Then he (Jacob) charged them, and said to them, "I am to be gathered to my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, [30] in the cave that is in the field at Machpelah, to the east of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite to possess as a burying place. [31] There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah--[32] the field and the cave that is in it were purchased from the Hittites."

After the Death of Jacob

------------------------

[15] When Joseph's brothers saw that their father was dead, they said, "It may be that Joseph will hate us and pay us back for all the evil which we did to him." [16] So they sent a message to Joseph, saying, "Your father gave this command before he died, [17] 'Say to Joseph, Forgive, I pray you, the transgression of your brothers and their sin, because they did evil to you.' And now, we pray you, forgive the transgression of the servants of the God of your father." Joseph wept when they spoke to him. [18] His brothers also came and fell down before him, and said, "Behold, we are your servants." [19] But Joseph said to them, "Fear not, for am I in the place of God? [20] As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today. [21] So do not fear; I will provide for you and your little ones." Thus he reassured them and comforted them. [22] So Joseph dwelt in Egypt, he and his father's house; and Joseph lived a hundred and ten years. [23] And Joseph saw Ephraim's children of the third generation; the children also of Machir the son of Manasseh were born upon Joseph's knees.

The Death of Joseph

-------------------

[24] And Joseph said to his brothers, "I am about to die; but God will visit you, and bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob." [25] Then Joseph took an oath of the Sons of Israel, saying, "God will visit you, and you shall carry up my bones from here." [26] So Joseph died, being a hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt.

*********************************************************

Commentary:

49:29-32. This repeats, in different words, the information given in 47:29-31, but now with express reference to the life and burial of the previous patriarchs, Abraham (cf. 23:1-20; 25:9) and Isaac (cf. 25:27-29). This is the only place where it is mentioned that Abraham, Rebekah and Leah were buried here. The passage acts as a reminder that they belong where their ancestors are, and that they must return there. The scene is set for the theme of the book of Exodus. Verse 32 is missing from the Vulgate Latin version.

50:1-26. In this final chapter further stress is put on the greatness of the figure of Jacob by the account of that great mourning (vv. 1-14); and the meaning is clearly revealed of the entire story of Joseph and his brothers in the context of God's plans (vv. 15-26).

50:15-21. In spite of the marks of fraternity Joseph has shown his brothers, when they lose their common father they also seem to lose their sense of fraternity. They continue to see things from a very human perspective; whereas Joseph has a more supernatural outlook, which also extends to his hope in the future (cf. v. 24). In this way the book of Genesis concludes its account of the origins of the world, of mankind and of the people of God, leaving the way open to a new and decisive intervention by God--the great deliverance from Egypt, which the book of Exodus will recount.

50:22-26. The Lord has blessed Joseph with a long life and the joy of seeing his great-grandchildren. Even as he dies, Joseph continues to think about his people, whose destiny (he reminds them) is the fulfillment of the promise God made to his ancestors. Joseph reaffirms that that promise will be kept, and he feels that he has a part in it. Therefore, he makes them swear that his bones will be taken up from Egypt to the promised land. And so the book of Genesis comes to an end, by showing Joseph's faith in the divine promises and inviting the reader, no matter what happens, to keep alive his or her hope in God's active help.

From the Navarre Bible Commentary

From: Matthew 10:24-33

Jesus' Instructions to the Apostles (Continuation)

--------------------------------------------------

(Jesus said to His disciples,) [24] "A disciple is not above his teacher, nor a servant above his master; [25] it is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household.

[26] "So have no fear of them; for nothing is covered that will not be revealed, or hidden that will not be known. [27] What I tell you in the dark, utter in the light; and what you hear whispered, proclaim upon the housetops. [28] And do not fear those who kill the body but cannot kill the soul; rather fear Him who can destroy both soul and body in hell. [29] Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father's will. [30] But even the hairs of your head are all numbered. [31] Fear not, therefore; you are of more value than many sparrows. [32] So every one who acknowledges Me before men, I also will acknowledge before My Father who is in heaven; [33] but whoever denies Me before men, I also will deny before My Father who is in heaven."

*********************************************************

Commentary:

24-25. Jesus uses these two proverbs to hint at the future that awaits His disciples: their greatest glory will consist in imitating the Master, being identified with Him, even if this means being despised and persecuted as He was before them: His example is what guides a Christian; as He Himself said, "I am the Way, the Truth, and the Life" (John 14:6).

Beelzebul (cf. Luke 11:15) was the name of the idol of the ancient Philistine city of Ekron. The Jews later used the word to describe the devil or the prince of devils (cf. Matthew 12:24), and their hatred of Jesus led them to the extreme of applying it to Him.

To equip them for the persecution and misunderstanding which Christians will suffer (John 15:18), Jesus encourages them by promising to stay close to them. Towards the end of His life He will call them His friends (John 15:15) and little children (John 13:33).

26-27. Jesus tells His disciples not to be afraid of calumny and detraction. A day will come when everyone will come to know the whole truth about everyone else, their real intentions, the true dispositions of their souls. In the meantime, those who belong to God may be misrepresented by those who resort to lies, out of malice or passion. These are the hidden things which will be made known.

Christ also tells the Apostles to speak out clearly. Jesus' divine teaching method led Him to speak to the crowds in parables so that they came to discover His true personality by easy stages. After the coming of the Holy Spirit (cf. Acts 1:8), the Apostles would have to preach from the rooftops about what Jesus had taught them.

We too have to make Christ's doctrine known in its entirety, without any ambiguity, without being influenced by false prudence or fear of the consequences.

28. Using this and other Gospel texts (Matthew 5:22, 29; 18:9; Mark 9:43, 45, 47; Luke 12:5), the Church teaches that hell exists; there those who die in mortal sin suffer eternal punishment (cf. "St. Pius V Catechism", I, 6, 3), in a manner not known to us in this life (cf. St. Teresa of Avila, "Life", Chapter 32). See notes on Luke 16:19-31.

Therefore, out Lord warns His disciples against false fear. We should not fear those who can only kill the body. Only God can cast body and soul into hell. Therefore God is the only one we should fear and respect; He is our Prince and Supreme Judge--not men. The martyrs have obeyed this precept of the Lord in the fullest way, well aware that eternal life is worth much more than earthly life.

29-31. An "as" (translated here as "penny") was a small coin of very little value. Christ uses it to illustrate how much God loves His creatures. As St. Jerome says ("Comm. in Matth.", 10:29-31): "If little birds, which are of such little value, still come under the providence and care of God, how is it that you, who, given the nature of your soul, are immortal, can fear that you are not looked after carefully by Him whom you respect as your Father?" Jesus again teaches us about the fatherly providence of God, which He spoke about at length in the Sermon on the Mount (cf. Matthew 6:19-34).

32-33. Here Jesus tells us that public confession of our faith in Him--whatever the consequences--is an indispensable condition for eternal salvation. After the Judgment, Christ will welcome those who have given testimony of their faith and condemn those whom fear caused to be ashamed of Him (cf. Matthew 7:23; 25:41; Revelation 21:8). The Church honors as "confessors" those Saints who have not gone physical martyrdom but whose lives bore witness to the Catholic faith. Although every Christian should be ready to die for his faith, most Christians are called to be confessors of the faith.

I have the short version of the Navarre Bible and there was practically no comment; I would have sent it to you if there had been.

Where do you find it on the web?