Once when he was suffering from a severe illness in the Monastery of Monte Cassino, Saint Benedict cured Henry by a wonderful miracle. He endowed the Roman Church with a most copious grant, undertook in her defence 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 baptised 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, Saint 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 odour of his heroic virtue spread far and wide, till he was more celebrated for his holiness than for his imperial dignity.
His life’s work being accomplished, he was called by our Lord to the rewards of the heavenly kingdom in 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, Pope Eugenius III inscribed his name in the catalogue of the Saints in 1174, and Cunigunde was canonised by Pope Innocent III in 1200.
Dom Prosper Guéranger:
Henry of Germany, the second King, but the first Emperor of that name, was the last crowned representative of that branch of the house of Saxony descended from Henry the Fowler, to which God in the tenth century entrusted the mission of restoring the work of Charlemagne and Leo III. This noble stock was rendered more glorious by the flowers of sanctity adorning its branches, than for the deep and powerful roots it struck in the German soil by great and long-enduring institutions.
The Holy Spirit, who divides His gifts according as He will, was then calling to the loftiest destinies that land which, more than any other, had witnessed the energy of His divine action in the transformation of nations. Won to Christ by Saint Boniface and the continuators of his work, the vast country which extends beyond the Rhine and the Danube had become the bulwark of the West, and for many years had been the scene of devastation and ruin. Far from attempting to subjugate to her own rule the formidable tribes that inhabited it, pagan Rome at the very zenith of her power had had no higher ambition than to raise a wall of separation between them and the Empire: Christian Rome, more truly Mistress of the world, set up in their very midst the seat of the Holy Roman Empire re-established by her Pontiffs. The new Empire was to defend the rights of the common Mother, to protect Christendom from new inroads of barbarians, to win over to the Gospel or else to crush the successive hordes that would come down on her frontiers — Hungarians, Slavs, Mongols, Tartars and Ottomans. Happy had it been for Germany if she had always understood her true glory, if the fidelity of her princes to the Vicar of the Man-God had been equal to their people’s faith.
God, on His part, had not closed His hand. Today’s feast shows us the crowning point of the period of fruitful labour when the Holy Ghost, having created Germany anew in the waters of the sacred font, would lead her up to the full development of a people’s perfect age. The historian who would know what Providence requires of nations, must study them at such a period of truly creative formation. Indeed, when God creates, whether in the order of nature or of the supernatural vocation of men and societies, He first deposits in His work the principle of that grade of life for which it is destined: it is a precious germ, the development of which, unless thwarted, must lead that being to attain its end. And the knowledge of which, could we observe it before any alteration has taken place, would clearly indicate the divine intention with regard to that being. Now many times already, since the coming of the Holy Ghost the Sanctifier, we have shown that the principle of life for Christian nations is the holiness of their beginnings: a holiness as manifold as is the Wisdom of God, whose instrument these nations are to be, and as peculiar to each as are their several destinies. Thisholiness, beginning as it does for the most part from the throne, possesses a social character. The crimes also of princes will but too often bear this same mark, from the very fact of the princes being the representatives of their people before God.
Then, too, we have seen how in the name of Mary who, through her divine Maternity, is the channel of life to the whole world, a mission has been entrusted to women: the mission of bringing forth to God the families of nations (families gentium) (Psalm xxi. 28) which are to be the objects of His tenderest love. Whereas the princes, the apparent founders of Empires, stand with their mighty deeds in the foreground of history, it is she that, by her secret tears and prayers, gives fruitfulness a loftier aim and stability to their undertakings. The Holy Ghost multiplies these imitators of the Mother of God: like Clotilde, Radegond and Bathildis giving the Franks to the Church in the midst of troublous times, there arose in another land another three, in honour of the Blessed Trinity: Matilda, Adelaide and Cunigund super-added to the diadem of Germany the aureola of sanctity. Over the chaos of the tenth century from which Germany was to spring, they shone out like three bright stars, shedding their peaceful light over the Church and the world in that dark night, and thus doing more to suppress anarchy than could even the sword of an Otho. The eleventh century opened: Hildebrand had not yet arisen, and the angels of the sanctuary were weeping over many a desecrated altar, when the royal succession was brought to a beautiful close by a virginal union, as though, weary of producing heroes for the world, it would now bear fruit for heaven alone. Was such a step against the interests of Germany? No, for it drew down the mercy of God upon the country which, in the midst of universal corruption, could offer Him the perfume of such a holocaust.
Let Earth and Heaven this day unite in celebrating the man who carried out to the full the designs of eternal Wisdom at this period of history. In his single person he discovered all the heroism and sanctity of the illustrious race, whose chief glory it is to have been for a century a worthy preparation for so great a man. Great before men, who knew not whether to admire more his bravery or the energetic activity which made him seem to be everywhere at once throughout his vast empire, he was ever successful, putting down internal revolts, conquering the Slavs on his Northern frontier, chastising the insolence of the Greeks in southern Italy, assisting Hungary to rise from barbarism to Christianity, concluding with Robert the Pious a lasting peace between the Empire and the eldest daughter of the Church. But the virgin spouse of the virgin Cunigund was greater still before God, who never had a more faithful lieutenant on Earth. God in His Christ was in Henry’s eyes the only King; the interest of Christ and the Church, the one principle of his administration; the most perfect service of the Man-God, his highest ambition. He understood how the truest nobility was hidden in the cloister, where chosen souls, fleeing from the universal degradation, were averting the ruin and obtaining the salvation of the world. It was this thought that led him, on the morrow of his imperial coronation, to confide to the famous Abbey of Cluny the golden globe representing the world which he, as soldier of the Vicar of Christ, was commissioned to defend. It was with the desire of imitating those noble souls that he threw himself at the feet of the Abbot of Saint Vannes at Verdun, begging admission into his community and then, constrained by obedience, returned with a heavy heart to resume the burden of government.
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“By me kings reign, by me princes rule” (Proverbs viii. 15, 16). You, O Henry, well understood this language of Heaven. In an age of wickedness you knew where to find counsel and strength. Like Solomon you desired wisdom alone, and like him you experienced that with her are riches and glory, glorious riches and justice (Proverbs viii. 18), but more blessed than David’s son, you did not suffer yourself to be drawn away from Wisdom herself by those lower gifts, which were rather a test of your love of God, than an expression of His love for you. The test, O Henry, was decisive: you walked to the very end in the right path, following up loyally every consequence of our Lord’s teaching. Not content to mount, with many even of the best, by the gentler slopes, you ran with the perfect, following closely the footsteps of adorable Wisdom in the midst of the paths of judgement (Proverbs viii. 20). Who can gainsay what God approves, what Christ counsels, what the Church has canonised in you and your noble spouse? Surely kings are not placed in so pitiable a condition that the call of the Man-God cannot reach them on their thrones? Christian equality requires that princes should not be less free than their subjects to have higher ambitions than those of Earth. You proved to mankind that even for the world, the knowledge of the holy is true prudence (Proverbs ix. 10). By claiming the right to aspire to the highest mansions in our Heavenly Father’s house (the baptismal birthright of every child of God), you shone like a beacon-light under the darkest sky that ever overspread the Church, and you rescued souls whom the salt of the Earth, having lost its savour and being trodden under foot, could no longer preserve from corruption.
It was not for you in person to reform the sanctuary, but as chief servant of Mother Church you did not fear to respect both her ancient laws and recent decrees which are ever worthy of the Spouse, and holy as the Spirit who in every age dictates them. Your reign was a period of sunshine before the satanic fury which was all too soon to break as a storm over the Church. While seeking first the Kingdom of God and His justice, you did not abandon your fatherland, nor the nation that had placed you at its head. To you, above all others, Germany owes the establishment in her midst of that Empire which was her glory until in our times it fell, never to rise again. Long after your departure from this Earth, your holy works were of sufficient weight in the scales of Divine justice to over-balance the crimes of a Henry IV or a Frederick II, which would have compromised forever the future of Germany. From your throne in Heaven, cast down a look of pity on the extensive domain of the Holy Empire, which owed so much to thee, and which heresy has forever dismembered. Put to confusion those principles, unknown to Germany in happier days, which would reconstruct, for the benefit of earthly prosperity, the grandeurs of the past without the cement of the ancient faith. Return, O emperor of glorious days! Return and fight for the Church. Gather together the remains of Christendom upon the traditional ground of the interests common to all Catholic nations: then will the alliance, which your able policy concluded, give to the world a security, a peace, a prosperity, which it can never enjoy so long as it remains on such a slippery footing, and exposed to the violence of every hostile agency.Also on this day according to the ROMAN MARTYROLOGY:
At Porto, the birthday of the holy martyrs Eutropius, and the sisters Zosima and Bonosa.
At Carthage, blessed Catulinus, deacon, whose glories were proclaimed by St. Augustine in a sermon to his people, and the Saints Januarius, Florentius, Julia and Justa, martyrs, who were entombed in the church of St. Faustus.
At Alexandria, the holy martyrs Philip, Zeno, Narseus and ten children.
On the island of Tenedos, St. Abudemius, a martyr, who suffered under Diocletian.
At Sebaste, St. Antiochus, a physician, who was decapitated under the governor Hadrian. On seeing milk flowing from his wounds instead of blood, Cyriacus, his executioner, was converted to Christ and endured martyrdom.
At Pavia, St. Felix, bishop and martyr.
At Nisibis, the birthday of St. James, bishop of that city, a man celebrated for great holiness, miracles and erudition. He was one of those who confessed the faith during the persecution of Galerius Maximian, and afterwards, in the Council of Nicaea, condemned the perverse heresy of Arius by opposing to it the doctrine of consubstantiality. It was also owing to his prayers, and those of bishop Alexander, that Arius received at Constantinople the condign punishment of his iniquity, the extravasation of his intestines.
At Naples in Campania, St. Athanasius, bishop of that city, who suffered much from his wicked nephew Sergius, by whom he was driven from his See. Consumed with afflictions, he departed for Heaven at Veroli in the time of Charles the Bald.
At Palermo, the finding of the body of St. Rosalia, virgin of Palermo. Being miraculously discovered in the time of the Pope Urban VIII, it delivered Sicily from the plague in the year of the Jubilee.
And in other places, many other holy martyrs, confessors and virgins.
Thanks be to God.
