Saint Henry. “Romanorum Imperator”. Holy Roman Emperor And Confessor. Feast Day 15 July.

Text from The Saint Andrew Daily Missal,
unless stated otherwise.

Saint Henry.
   Holy Roman Emperor and Confessor.
   Feast Day 15 July.

Semi-Double.

White Vestments.

English: Coat-of-Arms of Leopold II and Francis II, Holy Roman Emperors.

Deutsch: Wappen des Kaisers Leopold II. und Franz II. (HRR), Gold Schild.

Date: 8 January 2014.

Source: [With supporters] Otto Posse.

Die Siegel der deutschen Kaiser und Könige v. 4.

Image with supporters.

Inescutcheon: Kunsthistorisches Museum Wien, Bilddatenbank.

Author: Tom Lemmens (in collaboration with Heralder).

(Wikimedia Commons)

Henry II, surnamed "The Pious", was King of Bavaria in 972 A.D., King of Germany in 1002, and Head of The Holy Roman Empire from 1014 to 1024. He promised on oath to Pope Benedict VIII, who had Crowned him, to be faithful in all things to him and his successors".

He did his best to spread Religion, restoring destroyed Churches, and Founding Monasteries which he liberally endowed (Epistle). Detained at Monte Cassino by severe illness, he was miraculously cured through the intercession of Saint Benedict.

In order to be ready for the coming of The Divine Master (Gospel, Communion), he returned from Italy, through France, was admitted as a Secular Oblate at Cluny and asked to be received into the Benedictine Abbey of Saint Vanne at Verdun, France. The Abbot welcomed him, but immediately commanded him, in the name of Religious Obedience, to re-ascend The Imperial Throne.

He so loved The Law of God (Introit), that he preserved absolute Virginity in marriage (Introit). Indeed, by agreement with his holy spouse, Cunegund, he determined to make Jesus Christ their heir, and, with this view, he Founded The Bishopric of Bamberg, to which he left all his possessions.

He was buried in Bamberg Cathedral in 1024.

Mass: Os justi.

English: Emperor Henry II and Empress Cunigunde's tomb,

by Tilman Riemenschneider, in Bamberg Cathedral, Germany.

Deutsch: Bamberger Dom - Grab Heinrich und Kunigunde.

Photo: May 2007.

Source: Own work.

Author: Reinhard Kirchner.

(Wikimedia Commons)

The following Text is from Wikipedia - the free encyclopædia.

Henry II (German: Heinrich II; Italian: Enrico II) (6 May 973 A.D. – 13 July 1024), also known as Saint Henry, Obl. S. B., was Holy Roman Emperor ("Romanorum Imperator") from 1014 until his death in 1024 and the last member of The Ottonian Dynasty of Emperors, as he had no children.

The Duke of Bavaria from 995 A.D., Henry became King of Germany ("Rex Romanorum") following the sudden death of his second cousin, Emperor Otto III, in 1002, was Crowned King of Italy ("Rex Italiae") in 1004, and was crowned by the Pope as Holy Roman Emperor in 1014.

The son of Henry II, Duke of Bavaria and his wife Gisela of Burgundy, Emperor Henry II was a great-grandson of German King Henry I and a member of the Bavarian Branch of The Ottonian Dynasty. Since his father had rebelled against two previous Emperors, the younger Henry was often in exile. This led him to turn to The Church at an early age, first finding refuge with The Bishop of Freising and, later, being educated at The Cathedral School of Hildesheim.

He succeeded his father as Duke of Bavaria in 995 A.D., as "Henry IV". As Duke, he attempted to join his second-cousin, Holy Roman Emperor Otto III, in suppressing a revolt against Imperial Rule in Italy in 1002. Before Henry II could arrive, however, Otto III died of fever, leaving no heir. After defeating several other claimants to the Throne, Henry II was Crowned as King of Germany ("Rex Romanorum") on 9 July 1002 and as King of Italy ("Rex Italiae") on 15 May 1004. Henry II, in 1004, aided Jaromír, Duke of Bohemia, against the Poles, definitively incorporating The Duchy of Bohemia into The Holy Roman Empire.

English: Sacramentary of King Henry II [1002-1014].

München BSB Clm 4456 Seite 33c.

Polski: Sakramentariusz króla Henryka II [1002-14]: Henryk II Święty. Chrystus nakłada koronę. Po prawej stronie Emmeram z Ratyzbony i cesarski miecz, a po lewej i Ulryk z Augsburga i włócznia Świętego Maurycego.

Deutsch: Krönung Heinrich II., Christus setzt ihm selbst die Krone auf. Als Zeichen seiner Macht werden ihm von w:de:Emmeram (rechts) das w:de:Reichsschwert und Ulrich I. von Augsburg (links) die w:de:Heilige Lanze überreicht. Munich, Bayerische Staatsbibliothek.

Español: oronación de Enrique II,

«Sacramentario de Enrique II», 1002-1014.

Date: Circa 1002-1014.

Current location: Bavarian State Library

Source/Photographer: digitale-sammlungen.de

(Wikimedia Commons)

Unlike his predecessor, who had focused upon Imperial attention in Italy, Henry spent most of his reign concerned with Imperial territory North of The Alps. His main focus was on a series of wars against the Polish Duke Bolesław I, who had already conquered a number of Countries surrounding him. Henry did, however, lead three expeditions into Italy to ensure Imperial dominion over the Peninsula; twice to suppress secessionist revolts and once to challenge The Byzantine Empire for dominance over Southern Italy. On 14 February 1014, Pope Benedict VIII Crowned Henry as Holy Roman Emperor ("Romanorum Imperator") in Rome.

The Rule of Henry II is seen as a period of centralised authority throughout The Empire. He consolidated his power by cultivating personal and political ties with The Catholic Church. He greatly expanded The Ottonian Dynasty's custom of employing Clergy as counter-weights against Secular Nobles.

Through donations to The Church and the establishment of new Dioceses, Henry strengthened Imperial Rule across The Empire and increased control over Ecclesiastical affairs. He stressed Service to The Church and promoted Monastic reform. For his personal holiness and efforts to support The Church, Blessed Pope Eugene III Canonised him in 1146, making Henry II the only German Monarch to be a Saint.

Henry II being crowned as Emperor by Pope Benedict VIII in 1014.

Date: 1400-1410.

Source: Vincent of Beauvais, Le Miroir Historial (Vol. IV).

Author: Unknown.

(Wikimedia Commons)

Henry II married Cunigunde of Luxembourg, who later became his Queen and Empress. As the union produced no children, after Henry's death the German Nobles elected Conrad II, a great-great-grandson of Emperor Otto I, to succeed him. Conrad was the first of The Salian Dynasty of Emperors.

Saint Henry II was Canonised in July 1147 by Blessed Pope Eugenius III; his spouse, Cunigunde, was Canonised on 29 March 1200 by Pope Innocent III. His Relics were carried on campaigns against Heretics in the 1160s. He is The Patron Saint of the City of Basle, Switzerland, and of Saint Henry's Marist Brothers' College, in Durban, South Africa.

Saint Henry's name, which does not appear in The Tridentine Calendar, was inserted in 1631 in The Roman Calendar as a Commemoration within the Celebration of Saint Anacletus on 13 July, the day of his death and the Traditional Day for his Celebration on a local level.

Gospel Book of Henry II.

Artist: Unknown Miniaturist, German (active around 1020).

Current location: Vatican Library

Source/Photographer: Web Gallery of Art

(Wikimedia Commons)

In 1668, it was moved to 15 July for Celebration as a Semi-Double. This Rank was changed by Pope Pius XII in 1955 to that of Simple, and by Pope Saint John XXIII in 1960 to that of Third-Class Feast. In 1969, it was returned to its original date of 13 July as an Optional Memorial.

During his lifetime, Henry II became an Oblate of The Benedictine Order, and today is Venerated within The Order as The Patron Saint of all Oblates, along with Saint Frances of Rome.

Henry II was a Member of The Ottonian Dynasty of Kings and Emperors, who Ruled The Holy Roman Empire (previously Germany) from 919 A.D., to 1024. In relation to the other Members of his Dynasty, Henry II was the great-grandson of Henry I, great-nephew of Otto I, first-cousin once removed of Otto II, and a second-cousin to Otto III.

Saint Bonaventure (1221-1274). Bishop. Confessor. Doctor Of The Church. Feast Day 14 July.

Text from The Saint Andrew Daily Missal,
unless stated otherwise.

Saint Bonaventure.
   Bishop, Confessor,

   Doctor of The Church.
   Feast Day 14 July.

Double

White Vestments.

English: Saint Bonaventure.

Deutsch: Hl. Bonaventura.

Magyar: Szent Bonaventura angyallal.

Artist: Zurbarán, Francisco de (1598-1664).

Date: Circa 1640-1650.

Current location: Gemäldegalerie Alte Meister, Dresden, Germany.

Source/Photographer: The Yorck Project: 10.000 Meisterwerke der Malerei.

DVD-ROM, 2002. ISBN 3936122202.

Distributed by DIRECTMEDIA Publishing GmbH.

Permission: [1]

(Wikimedia Commons)

Saint Bonaventure was born in Tuscany, Italy, in 1221. He entered The Franciscan Order, in consequence of a miraculous cure due to the Intercession of Saint Francis of Assisi.

His Master was Alexander of Hales, who used to say of his Virginal Disciple that one would have thought him preserved from Original Sin.

He was a Doctor of The Church at thirty years of age (Collect) and taught at The University of Paris at the same time as Saint Thomas Aquinas, to whom he was closely united. He was awarded the Title of Seraphic Doctor.

Appointed General of his Order, and, later, a Cardinal of The Church (Communion, Alleluia), he died in 1274 during The General Council of Lyons, where Greeks and Latins vied in admiring his zeal and clear-mindedness, which made him The Light of Faith.

Mass: In médio.

Saint Bonaventure.

Presented by: Lydia Schumacher.

Available on YouTube at

YOU TUBE

Saint Bonaventure.

Date: Circa 1650-1660.

Source: NATIONAL GALLERY OF CANADA

Author: François, Claude (dit Frère Luc).

(Wikimedia Commons)

The following Text is from Wikipedia - the free encyclopædia.

Saint Bonaventure, O.F.M. (Italian: San Bonaventura; 1221 – 15 July 1274), born Giovanni di Fidanza, was an Italian Mediæval Scholastic Theologian and Philosopher. The seventh Minister General of The Order of Friars Minor, he was also a Cardinal Bishop of Albano.

He was Canonised on 14 April 1482 by Pope Sixtus IV and declared a Doctor of The Church in 1588 by Pope Sixtus V. He is known as “The Seraphic Doctor” (Latin: Doctor Seraphicus). Many writings, believed in The Middle Ages to be his, are now collected under the name Pseudo-Bonaventura.

He was born at Bagnoregio, in Latium, Italy, not far from Viterbo, then part of The Papal States. Almost nothing is known of his childhood, other than the names of his parents, Giovanni di Fidanza and Maria Ritella.

He entered the Franciscan Order in 1243 and studied at The University of Paris, possibly under Alexander of Hales, and certainly under Alexander's successor, John of Rochelle. In 1253, he held the Franciscan Chair, at Paris. Unfortunately, for Bonaventure, a dispute between Seculars and Mendicants delayed his reception as Master until 1257, where his Degree was taken in company with Thomas Aquinas.

Three years earlier, his fame had earned him the position of Lecturer on The Four Books of Sentences — a Book of Theology written by Peter Lombard in the 12th-Century — and in 1255 he received the Degree of Master, the Mediæval equivalent of Doctor.

After having successfully defended his Order against the reproaches of the Anti-Mendicant Party, he was elected Minister General of The Franciscan Order. On 24 November 1265, he was selected for the Post of Archbishop of York; however, he was never Consecrated and resigned the Appointment in October 1266.

English: Church of San Bonaventura, Venice, Italy.

Français: Église San Bonaventura Venise, façade.

Italiano: Chiesa di San Bonaventura Venezia, facciata.

Photo: 15 May 2012.

Source: Own work.

Author: Didier Descouens

(Wikimedia Commons)

During his tenure, the General Chapter of Narbonne, held in 1260, promulgated a Decree prohibiting the publication of any work, out of The Order, without permission from the higher Superiors. This prohibition has induced modern writers to pass severe judgement upon Roger Bacon's Superiors being envious of Bacon's abilities. However, the prohibition, enjoined on Bacon, was a general one, which extended to the whole Order.

Its promulgation was not directed against him, but rather against Gerard of Borgo San Donnino. Gerard had published, in 1254, without permission, a Heretical work “Introductorius in Evangelium æternum”. Thereupon, The General Chapter of Narbonne promulgated the above-mentioned Decree, identical with the “constitutio gravis in contrarium” that Bacon speaks of. The above-mentioned prohibition was rescinded in Roger's favour, unexpectedly, in 1266.

Bonaventure was instrumental in procuring the Election of Pope Gregory X, who rewarded him with the Title of Cardinal Bishop of Albano, and insisted on his presence at the great Second Council of Lyon in 1274. There, after his significant contributions led to a union of the Greek and Latin Churches, Bonaventure died suddenly and in suspicious circumstances.

The Catholic Encyclopedia has citations which suggest he was poisoned. The only extant Relic of the Saint is the arm and hand with which he wrote his “Commentary on The Sentences”, which is now conserved at Bagnoregio, Italy, in the Parish Church of Saint Nicholas.

He steered the Franciscans on a moderate and intellectual course, that made them the most prominent Order in The Catholic Church until the coming of The Jesuits. His Theology was marked by an attempt completely to integrate Faith and Reason. He thought of Christ as the “One True Master”, who offers humans knowledge that begins in Faith, is developed through rational understanding, and is perfected by mystical union with God.

English: Statue of Saint Bonaventure, Woerden, Netherlands.

Nederlands: Beeld Bonaventura, Bonaventurakerk, Woerden, Netherlands.

Source: Originally from nl.wikipedia; description page is/was HERE.

Author: Original uploader was P.H. Louw at nl.wikipedia

Permission: CC-BY-2.5-NL.

(Wikimedia Commons)

Bonaventure's Feast Day was included in The General Roman Calendar, immediately upon his Canonisation in 1482. It was at first Celebrated on The Second Sunday in July, but was moved, in 1568, to 14 July, since 15 July, the Anniversary of his death, was at that time taken up with The Feast of Saint Henry.

Bonaventure was formally Canonised, in 1484, by the Franciscan Pope Sixtus IV, and ranked along with Thomas Aquinas as the greatest of The Doctors of The Church by another Franciscan, Pope Sixtus V, in 1587. Bonaventure was regarded as one of the greatest Philosophers of The Middle Ages.

His works, as arranged in the most recent Critical Edition by The Quaracchi Fathers (Collegio S. Bonaventura), consist of a “Commentary on The Sentences of Lombard”, in four volumes, and eight other volumes, among which are a “Commentary on The Gospel of Saint Luke” and a number of smaller works; the most famous of which are “Itinerarium Mentis in Deum, Breviloquium, De Reductione Artium ad Theologiam, Soliloquium”, and “De septem itineribus æternitatis”, in which most of what is individual in his teaching is contained.

For Saint Isabelle of France, the sister of King Saint Louis IX of France, and her Monastery of Poor Clares, at Longchamps, France, Saint Bonaventure wrote the Treatise “Concerning the Perfection of Life”.

English: Stained-Glass Windows of the Cathedral Santa Ana, Las Palmas de Gran Canaria. Left to Right: Saint Martial of Limoges; Saint Peter of Verona; Mary with Jesus; Saint Anna and Mary; Saint Bonaventure.

Deutsch: Die figürlichen Fenster der Kathedrale Santa Ana, Las Palmas de Gran Canaria. Von links nach rechts: Heiliger Martial von Limoges; Heiliger Petrus von Verona, auch genannt Petrus Martyr; Maria mit Jesus; Heilige Anna und Maria; Heiliger Bonaventura.

Français: Vitraux de la cathédrale de Santa Ana, à Las Palmas de Gran Canaria, dans les Canaries. De gauche à droite : Saint Martial de Limoges, Saint Pierre de Vérone (ou Saint Pierre le Martyr), Marie et Jésus, Marie et Saint Anne, Saint Bonaventure.

Photo: 5 October 2011.

Source: Own work.

Author: H. Zell.

(Wikimedia Commons)

The “Commentary on The Sentences” remains, without doubt, Bonaventure's greatest work; all his other writings are in some way subservient to it. It was written “superiorum præcepto” (at the command of his Superiors) when he was only twenty-seven and is a Theological achievement of The First Rank.

Bonaventure wrote on almost every subject treated by the Schoolmen, and his writings are very numerous. The greater number of them deal with Philosophy and Theology. No work of Bonaventure's is exclusively Philosophical and bears striking witness to the mutual interpenetration of Philosophy and Theology, which is a distinguishing mark of the Scholastic period.

Much of Saint Bonaventure’s Philosophical thought shows a considerable influence by Saint Augustine. So much so, that De Wulf considers him the best representative of Augustinianism. Saint Bonaventure adds Aristotelian principles to the Augustinian Doctrine, especially in connection with the illumination of the intellect, according to Gilson.

Saint Augustine, who had imported into The West many of the Doctrines that would define scholastic Philosophy, was an incredibly important source of Bonaventure's Platonism. The Mystic, Dionysius the Areopagite, was another notable influence.

In Philosophy, Bonaventure presents a marked contrast to his contemporaries, Roger Bacon and Thomas Aquinas. While these may be taken as representing, respectively, physical science yet in its infancy, and Aristotelian scholasticism in its most perfect form, he presents the mystical and Platonising mode of speculation, which had already, to some extent, found expression in Hugo and Richard of Saint Victor, and in Bernard of Clairvaux. To him, the purely intellectual element, though never absent, is of inferior interest, when compared with the living power of the affections or the heart.

Stained-Glass Windows: Saint Bonaventure (Left) and Saint Thomas Aquinas (Right), Saint Bonaventure Church, Raeville, Nebraska.

Photo: 31 October 2010.

Source: Own work.

Author: Ammodramus

(Wikimedia Commons)

Like Thomas Aquinas, with whom he shared numerous profound agreements in Matters Theological and Philosophical, he combated the Aristotelian notion of the eternity of the world, vigorously. Bonaventure accepts the Platonic Doctrine that ideas do not exist "in rerum natura", but as ideals exemplified by the Divine Being, according to which actual things were formed; and this conception has no slight influence upon his Philosophy.

Due to this Philosophy, Physicist and Philosopher Max Bernhard Weinstein contended that Saint Bonaventure showed strong pandeistic inclinations. Like all the great scholastic Doctors, Saint Bonaventure starts with the discussion of the relations between Reason and Faith. All the sciences are but the handmaids of Theology; Reason can discover some of the moral truths which form the groundwork of the Christian system, but others it can only receive and apprehend through Divine illumination.

To obtain this illumination, the Soul must employ the proper means, which are Prayer, the exercise of the Virtues, whereby it is rendered fit to accept the Divine Light, and Meditation, which may rise even to ecstatic union with God. The supreme end of life is such union, union in contemplation or intellect and in intense absorbing Love; but it cannot be entirely reached in this life, and remains as a Hope for the future.

A master of the memorable phrase, Bonaventure held that Philosophy opens the mind to at least three different routes that humans can take on their journey to God:

English: Saint Bonaventure receives the Envoys

of The Byzantine Emperor at The Second Council of Lyon.

Deutsch: Der Hl. Bonaventura empfängt die Gesandten des Kaisers.

Artist: Francisco de Zurbarán (1598–1664).

Date: Circa 1640-1650.

Current location: Louvre Museum, Paris, France. Source/Photographer: The Yorck Project: 10.000 Meisterwerke der Malerei. DVD-ROM, 2002. ISBN 3936122202. Distributed by DIRECTMEDIA Publishing GmbH.

Permission: [1]

(Wikimedia Commons)

Non-intellectual material creatures he conceived as shadows and vestiges (literally, footprints) of God, understood as the ultimate cause of a world that Philosophical Reason can prove was created at a first moment in time;

Intellectual creatures he conceived of as Images and Likenesses of God, the workings of the Human Mind and Will, leading us to God, understood as Illuminator of Knowledge and Donor of Grace and Virtue;

The final route to God is the route of being, in which Bonaventure brought Saint Anselm's argument, together with Aristotelian and Neoplatonic metaphysics, to view God as the Absolutely Perfect Being, whose essence entails its existence, an Absolutely Simple Being that causes all other, composite beings to exist.

Bonaventure, however, is not merely a meditative thinker, whose works may form good manuals of devotion; he is a Dogmatic Theologian of High Rank, and, on all the disputed questions of scholastic thought, such as universals, matter, the principle of individualism, or the intellectus agens, he gives weighty and well-reasoned decisions.

English: The Church of Saint Bonaventure, Munich, Germany.

Deutsch: Starnberg, OT Percha, Harkirchener Straße 7. Altenheim St. Josef mit der integrierten Kirche St. Bonaventura. Eine Münchnerin überlies 1895 als Dank für die Pflege eines Angehörigen ihre beiden Landhäuser in Percha den Ursberger Pflegeanstalten.

Photo: 3 November 2012.

Source: Own work.

Author: I. Berger

(Wikimedia Commons)

He agrees with Saint Albert the Great in regarding Theology as a practical science; its truths, according to his view, are peculiarly adapted to influence the affections. He discusses very carefully the nature and meaning of the Divine Attributes; considers universals to be the ideal forms pre-existing in the Divine Mind, according to which things were shaped; holds matter to be pure potentiality, which receives individual being and determinate-ness from the formative Power of God, acting according to the ideas; and, finally, maintains that the “intellectus agens” has no separate existence.

On these, and on many other points of scholastic Philosophy, the "Seraphic Doctor" exhibits a combination of subtlety and moderation, which makes his works particularly valuable.

In form and intent, the work of Saint Bonaventure is always the work of a Theologian; he writes as one for whom the only angle of vision and the proximate criterion of Truth is the Christian Faith. This fact influences his importance for the history of Philosophy; when coupled with his style, it makes Bonaventure perhaps the least accessible of the major figures of the 13th-Century. This is true, not because he is a Theologian, but because Philosophy interests him largely as a “præparatio evangelica”, as something to be interpreted as a foreshadow of, or deviation from, what God has revealed.

In a way that is not true of Aquinas or Albert or Scotus, Bonaventure does not survive well the transition from his time to ours. It is difficult to imagine a contemporary Philosopher, Christian or not, citing a passage from Bonaventure to make a specifically Philosophical point. One must know Philosophers to read Bonaventure, but the study of Bonaventure is seldom helpful for understanding Philosophers and their characteristic problems. Bonaventure, as a Theologian, is something else again, of course, as is Bonaventure the edifying author. It is in those areas, rather than in Philosophy proper, that his continuing importance must be sought.

“Locus Iste”. Composer: Anton Bruckner. Sung By: Tenebræ. Musical Director: Nigel Short.

English: The “New Cathedral”, Linz, Austria.

Bruckner composed “Locus iste” for The Dedication of The Votivkapelle

(Votive Chapel) of this Cathedral. This Motet was published in 1886.

Deutsch: Österreich, Linz, Mariä-Empfängnis-Dom

Русский: Австрия, Линц, Новый собор

Photo: 17 August 2009.

Source: Own work.

Author: Pierre Bona

(Wikimedia Commons)

“Locus Iste”.

Composer: Bruckner.

Sung By: Tenebræ.

Director: Nigel Short.

Available on YouTube at

YOU TUBE

The Votive Chapel (Votivkapelle),

Linz Cathedral, Austria.

Photo: 17 June 2012.

Source: Own work.

Author: Zairon

(Wikimedia Commons)

The following Text is from Wikipedia - the free encyclopædia.

“Locus iste” (English: “This Place”), is a Sacred Motet composed by Anton Bruckner in 1869. The Text is the Latin Gradual “Locus iste” for the annual Celebration of a Church’s Dedication. The Incipit, “Locus iste a Deo factus est”, translates to “This place was made by God”.[1]

Bruckner set it for four unaccompanied voices, intended for The Dedication of The Votivkapelle (Votive Chapel) at the New Cathedral in Linz, Austria, where Bruckner had been a Cathedral Organist. It was the first Motet that Bruckner composed in Vienna. It was published in 1886, together with three other Gradual Motets.

As a composition with no obvious technical difficulty, it has been performed by Church Choirs and by professionals, often to celebrate Church Dedications.

Saint Anacletus. Pope And Martyr. Feast Day, Today, 13 July.

Text from The Saint Andrew Daily Missal,
unless stated otherwise.

Saint Anacletus.
   Pope And Martyr.
   Feast Day 13 July.

Semi-Double.

Red Vestments.

English: Portrait of Pope Saint Cletus,

Basilica of Saint Paul-outside-the-Walls, Rome.

Italiano: Ritratto di Papa San Cleto

nella Basilica di San Paolo fuori la Mura, Roma.

Date: Circa 1850.

Source: Unknown.

Author: Unknown.

(Wikimedia Commons)

"At Rome," says The Roman Martyrology, "The Feast of Saint Anacletus, Pope and Martyr, who governed The Church of God and honoured it by his illustrious Martyrdom."

Participating in the fullness of The Priesthood of Christ (Introit, Alleluia), Offertory), this Holy Pontiff also shared in His sufferings (Epistle). Head of The Church, he trembled not before the prince of this World, and became one of the Foundation Stones of The Church in the 1st-Century A.D. (Gospel).

He decreed that all Bishops should be Consecrated by three Bishops, at least; that Clerics should be publicly Ordained by their own Bishop, and, at their Mass of Ordination, they should all receive Holy Communion.

He received The Crown of Martyrdom (Communion), after having occupied The Holy See for about ten years, and was buried on The Vatican Hill in 112 A.D.

Mass: Sacerdótes.

Saint Nabor And Saint Felix. Martyrs. Feast Day, Today, 12 July.

Text from The Saint Andrew Daily Missal,
unless stated otherwise.

Saint Nabor And Saint Felix.
   Martyrs.
   Feast Day 12 July.

Simple.

Red Vestments.

The Virgin Mary and Saints Nabor and Felix; Francis of Assisi;

Claire of Assisi; John the Baptist; Mary Magdalene; Catherine of Alexandria.

Artist: Orazio Samacchini (1532–1577).

Date: Circa 1570.

Collection: Pinacoteca Nazionale di Bologna, Italy.

Source/Photographer: Santie Beati

(Wikimedia Commons)

Saint Nabor and Saint Felix, who had Saint Ambrose for their panegyrist, received The Palm of Martyrdom at Milan under The Roman Emperor Diocletian in 303 A.D.

Mass: Salus autem.

English: The Chapel of Saint Nabor and Saint Felix,

Bad Krozingen-Schmidhofen, Germany.

Deutsch: Die Glocke Kapelle St. Felix u. Nabor,

Bad Krozingen-Schmidhofen, Deutschland.

Available on YouTube at

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The following Text is from Wikipedia - the free encyclopædia.

Nabor and Felix († 303 A.D.) were Christian Martyrs thought to have been killed during The Great Persecution under the Roman Emperor Diocletian. A tomb in Milan is believed to contain their Relics.

In the Apocryphal "Acts of Saints Nabor and Felix" (which are imitated from The Acts of other Martyrs (such as those of Saint Firmus and Saint Rusticus), the two are said to have been Roman soldiers from Mauretania Caesariensis, serving under Maximian. They were condemned in Milan and executed by decapitation in Laus Pompeia (Lodi Vecchio).

A pair of Saints, "Nabor and Felix", were also said to have been Martyred at Nicopolis, in Lesser Armenia, in 320 A.D. alongside Saints "Januarius and Marinus". They may be distinct, or it may have been a merging of the story of the Italian Saints with the local couple, Januarius and Pelagia.

The Chapel of Saints Felix and Nabor, Bad Krozingen, Germany.

© Kur und Bäder GmbH Bad Krozingen.

Illustration: MAGNIFY

The Roman Catholic Church recognises Nabor and Felix as Martyr Saints, inserting them, under the date of 12 July, in The Roman Martyrology, its official List of Saints.

They were also included in The General Roman Calendar from before the 12th-Century, with a Feast Day that was reduced to a Commemoration when Saint John Gualbert was added to The Calendar in 1595.

The 1969 Revision removed mention of Nabor and Felix from The General Roman Calendar, but the rules in The Roman Missal, published in the same year, authorise Celebration of their Mass on their Feast Day everywhere, unless, in some locality, an Obligatory Celebration is assigned to that day.

The following Text is from MAGNIFY

The Patron Saints of this Chapel in Schmidhofen, Germany, Saints Nabor and Felix, were Roman soldiers who were believed to have been Martyred for their Christian Faith in 304 A.D. in Milan, Italy. The unusual Patronage was probably conferred via the Benedictine Monastery of Saint Trudpert, Münstertal, Baden-Württemberg, Germany, to Schmidhofen.

The first documentary reference to this Chapel dates to 1370. In Schmidhofen, people would Pray for the Intercession of Saints Nabor and Felix when they had pain in their ears.

In any event, the two Saints were considered to have brought about the miraculous healing of two people, who were hard of hearing, at the beginning of the 18th-Century. The site therefore became a lively centre of Pilgrimage. These Pilgrimages encouraged Saint Trudpert Monastery to rebuild the Chapel in 1759.

Saint John Gualbert. Abbot. Feast Day 12 July.

Text from The Saint Andrew Daily Missal,
unless stated otherwise.

Saint John Gualbert.
   Abbot.
   Feast Day 12 July.

Double.

White Vestments.

English: Saint John Gualbert and Saints.

Church of Santa Trinita, Florence, Italy.

Italiano: San Giovanni Gualberto and Saints.

Santa Trinita, Florence, Italy.

Photo: 4 July 2006.

Source: Unknown.

Author: Unknown.

(Wikimedia Commons)

Basilica di Santa Trinita (Holy Trinity),

Piazza Santa Trinita, Florence, Italy.

Photo: 30 October 2013.

Source: Own work.

Author: LivornoDP

(Wikimedia Commons)

Saint John Gualbert.

Merciful Knight Becomes Monk.

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John Gualbert was born at Florence, Italy, towards 999 A.D. One Good Friday, escorted by his armed attendants, he met the murderer of his brother. who was alone and unattended.. He was about to pierce him with his lance, when the murderer threw himself at his feet and craved pardon for the sake of Jesus Christ Crucified. John remembered the loving words of the Gospel and embraced him as a brother.

Still more touched by Grace, he became a Monk, and soon a Law-Giver, like Moses (Epistle). He Founded at Vallombrosa, in Tuscany, Italy, a new Order [Editor: The Vallumbrosan Order] to which he gave The Rule of Saint Benedict (Communion) and which is still flourishing after more than eight Centuries of existence.

Simony reigned everywhere in Italy. His firmness and eloquence banished this disorder from Tuscany and brought back his Country to integrity of Faith and Manners. So, when he died in 1073, they inscribed on his tomb: "To John Gualbert. citizen of Florence, liberator of Italy".

Mass: Os justi.
Commemoration: Saint Nabor and Saint Felix.

“The Merciful Knight”.

Birmingham Museum Art Gallery, Birmingham, England.

Date: 1863.

Source: NATIONAL MUSEUM, STOCKHOLM, SWEDEN.

Author: Edward Burne-Jones (1833–1898).

(Wikimedia Commons)

The following Text is from Wikipedia - the free encyclopædia.

John Gualbert (985 A.D. – 12 July 1073), also known as Giovanni Gualberto, or, John Gualberto, is an Italian Roman Catholic Saint, the Founder of The Vallumbrosan Order.

A member of the Visdomini Family of Florentine nobility, one Good Friday he was entering Florence, accompanied by armed followers, when in a narrow lane he came upon a man who had killed his brother. He was about to kill the man in revenge, when the other fell upon his knees with arms outstretched in the form of a Cross and begged for mercy in the name of Christ, who had been Crucified on that day.

John forgave him. He entered The Benedictine Church at San Miniato to Pray, and the figure on The Crucifix bowed its head to him in recognition of his generosity. This story forms the subject of Burne-Jones's picture "The Merciful Knight", and has been adapted by Shorthouse in "John Inglesant".

John Gualbert became a Benedictine Monk at San Miniato, Italy. He fought actively against Simony, of which both his Abbot, Oberto, and the Bishop of Florence, Pietro Mezzabarba, were guilty.

English: Church of Saint John Gualbert,

Livorno, Italy.

Italiano: Livorno, Valle Benedetta:

chiesa di S. Giovanni Gualberto.

Photo: 25 April 2013.

Source: Own work.

Author: Etienne (Li)

(Wikimedia Commons)

Unwilling to compromise with them, he left the Monastery to lead a more perfect life. His attraction was for the cenobitic, and not eremitic life, so, after staying for some time with the Monks at Camaldoli, he settled at Vallombrosa, where he Founded his Monastery.

The area surrounding his Monastery was wild and deserted when he first arrived. John thought that it would be more conducive to contemplation and discipline if the grounds were better kept. But, instead of a Traditional garden, he opted to have his Monks plant trees (firs and pines, mostly), creating a Park and Nature Reserve to enhance the Prayerful environment. Mabillon estimates its Foundation before 1038.

He was Canonised in 1193 by Pope Celestine III.

Saint John Gualbert's Feast Day was not included in The Tridentine Calendar, but was added to The General Roman Calendar in 1595. Owing to its limited Worldwide importance, his Feast Day was removed from that Calendar in 1969. But, 12 July continues to be his Feast Day, as indicated in The Roman Martyrology, and, according to the new Rules given in The Roman Missal of the same year, he may now be Celebrated everywhere with his own Mass on that day,

He is the Patron Saint of Foresters, Park Rangers, and Parks [Editor: Please see Zephyrinus's Post for 9 July.]

“Tædet Animam Meam”. “Requiem Aeternam”. “Officium Defunctorum”. Composed By: Tomás Luis De Victoria (1548 - 1611). Composed For The Funeral Of The Mother Of Two Emperors.

Text from Wikipedia - the free encyclopædia,

unless otherwise stated.

“Tædet Animam Meam” are the opening words in Chapter 10 of The Book of Job.

Job laments his afflictions and begs God to be delivered from them.

“Tædet Animam Meam”

and “Requiem Aeternam”.

Tomás Luis De Victoria

(1548 - 1611).

Available on YouTube at

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“Tædet Animam Meam”.

Chapter 10 of The Book of Job.

Douay-Rheims 1899 American Edition.

Text from: BIBLE GATEWAY

My Soul is weary of my life, I will let go my speech

against myself, I will speak in the bitterness of my Soul.

I will say to God: Do not condemn me:

tell me why Thou judgest me so.

Doth it seem good to Thee that thou shouldst calumniate me, and oppress me, the work of Thy own hands,

and help the counsel of the wicked ?

Hast Thou eyes of flesh: or, shalt Thou see as man seeth ?

Are Thy days as the days of man,

and are Thy years as the times of men:

That Thou shouldst inquire after my iniquity,

and search after my sin ?

And shouldst know that I have done no wicked thing,

whereas there is no man that can deliver out of Thy hand.

Thy hands have made me, and fashioned me wholly round about, and dost Thou thus cast me down headlong on a sudden ?

Remember, I beseech Thee, that Thou hast made me as the clay, and Thou wilt bring me into dust again.

Hast Thou not milked me as milk, and curdled me like cheese ?

Thou hast clothed me with skin and flesh:

Thou hast put me together with bones and sinews:

Thou hast granted me life and mercy,

and Thy visitation hath preserved my Spirit.

Although Thou conceal these things in Thy heart,

yet I know that Thou rememberest all things.

If I have sinned and Thou hast spared me for an hour:

why dost Thou not suffer me to be clean from my iniquity ?

And if I be wicked, woe unto me: and if just, I shall not

lift up my head, being filled with affliction and misery.

And for pride, Thou wilt take me as a lioness, 

and returning Thou tormentest me wonderfully.

Thou renewest Thy witnesses against me, and 

multipliest Thy wrath upon me, and pains war against me.

Why didst Thou bring me forth out of the womb: 

O, that I had been consumed that eye might not see me !

I should have been as if I had not been,

carried from the womb to the grave.

Shall not the fewness of my days be ended shortly ?

suffer me, therefore, that I may lament my sorrow a little:

Before I go, and return no more, to a land that is 

dark and covered with the mist of death:

A land of misery and darkness, where the shadow of death,

and no order, but everlasting horror dwelleth.

“Officium Defunctorum” is a musical setting of The Office Of The Dead, composed by the Spanish Renaissance Composer, Tomás Luis de Victoria, in 1603. It includes settings of the movements of The Requiem Mass, accounting for about twenty-six minutes of the forty-two minute composition, and the work is sometimes referred to as “Victoria’s Requiem”.

“Officium Defunctorum” was composed for the funeral of The Dowager Empress Maria, sister of King Philip II of Spain, daughter of Holy Roman Emperor Charles V, wife of Holy Roman Emperor Maximilian II, and mother of two Emperors; it was dedicated to Princess Margaret for “the obsequies of your most revered mother”.

The Empress Maria died on 26 February 1603 and the great obsequies were performed on 22 April 1603 and 23 April 1603. Victoria was employed as Personal Chaplain to The Empress Maria from 1586 to the time of her death.

Victoria published eleven volumes of his music during his lifetime, representing the majority of his compositional output. “Officium Defunctorum”, the only work to be published by itself, was the eleventh volume and the last work that Victoria published. The date of publication, 1605, is often included with the title to differentiate the “Officium Defunctorum” from Victoria's other setting of The Requiem Mass (in 1583, Victoria composed and published a book of Masses (Reprinted in 1592) including a “Missa Pro Defunctis” for Four-Part Choir).

“Officium Defunctorum” is scored for Six-Part SSATTB Chorus. It includes an entire Office of The Dead: In addition to a Requiem Mass, Victoria sets an Extra-Liturgical Funeral Motet, a Lesson that belongs to Matins (scored for only SATB and not always included in concert performances), and the Ceremony of Absolution, which follows The Mass.

Polyphonic sections are separated by unaccompanied Chant Incipits that Victoria printed himself. The Soprano II usually carries the “cantus firmus”, though “it very often disappears into the surrounding part-writing, since the Chant does not move as slowly as most “cantus firmus” parts and the polyphony does not generally move very fast”.

The sections of the Work are as follows:

“Tædet Animam Meam”.

Second Lesson of Matins (Job 10:1-7);

“Missa Pro Defunctis”

(Mass for The Dead).

With The Council of Trent, The Liturgy of The Requiem Mass was Standardised.

Victoria sets all of The Requiem Mass sections, except the:

Dies Irae (Sequence);

Introit;

Kyrie;

Gradual;

Offertory;

Sanctus;

Agnus Dei;

Communion;

“Versa Est In Luctum Cithara Mea”

(Funeral Motet).

The Absolution:

Responsory;

“Libera Me”.

“Kyrie”.

“Versa Est In Luctum Cithara Mea”

(Funeral Motet).

Composed by: Alonso Lobo

(1555 - 1617).

Available on YouTube at

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“Requiem Officium Defunctorum” (Requiem Mass Of The Dead). Composer: Tomás Luis de Victoria (1548 - 1611). Sung By: The Tallis Scholars. Director: Peter Phillips.

“Requiem Officium Defunctorum”

(Requiem Mass Of The Dead).

Composer: Tomás Luis de Victoria (1548 - 1611).

Sung By: The Tallis Scholars.

Director: Peter Phillips.

Available on YouTube at

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The following Text is from Wikipedia - the free encyclopædia.

Tomás Luis de Victoria (sometimes Italianised as “da Vittoria” (1548 – 27 August 1611) was the most famous Composer in 16th-Century Spain, and was one of the most important Composers of The Counter-Reformation, along with Giovanni Pierluigi da Palestrina and Orlando di Lasso.

Victoria was not only a Composer but also an accomplished Organist and Singer, as well as a Catholic Priest. However, he preferred the life of a Composer to that of a performer.[1]