ICONOGRAPHIE CHRÉTIENNE: Bienheureux BARTOLOMEO di BREGANZE (BARTHÉLÉMY), évêque dominicain

Notre-Seigneur Jésus-Christ entre saint Bartolomeo da Breganze et saint Louis IX, Chiesa di Santa Corona, Vicenza

Vicenza - Chiesa di Santa Corona: Cristo tra Bartolomeo da Breganze (a destra) e Luigi IX di Francia (a sinistra)

Bienheureux Barthélémy de Bragance

Évêque de Vicenza en Italie (+ 1270)

Dominicain, maître du Palais pontifical sous le pape Grégoire IX, ami de saint Louis qui lui remit une épine de la sainte Couronne ramenée de Constantinople, évêque de Vicenza en Italie, il fut béatifié par le pape Pie VI en 1793+

À Vicence en Vénétie, commémoraison du bienheureux Barthélemy de Brégance, évêque, de l’Ordre des Prêcheurs, qui établit dans cette cité la Milice de Jésus Christ pour la protection de la foi catholique et la liberté de l’Église et mourut en 1270.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/8644/Bienheureux-Barthelemy-de-Bragance.html

Bienheureux Bartolomeo di Braganza

Évêque de Vicence (Vénétie)

Fête le 23 octobre

O.P.

Vicence, Italie, 1200 ou 1201 – † id. 23 septembre 1270 (ou 1er juillet 1271 ?)

Béatifié le 11 septembre 1793

Autre mention : 27 octobre

Autre graphie : Bartolomeo di Braganza ou di Vicenza

Évêque et disciple de saint Dominique.

SOURCE : http://www.martyretsaint.com/bartolomeo-di-braganza/

Bienheureux Barthélemy de Vicence

Confesseur de saint Louis

Fête le 23 octobre

Vicence, Italie, v. 1200 – † id. 1270 (ou 1er juillet 1271 ?)

Cf. Bartolomeo da Breganza

Dominicain, futur confesseur de saint Louis, prédicateur prodigieux, chargé de missions pontificales, un des grands hommes de l’histoire de l’Église du XIIIe siècle.

SOURCE : http://www.martyretsaint.com/barthelemy-de-vicence/

Barthélémy de Bragance

Par Webmaster MC dans Histoire le 1 Novembre 2014 à 19:32

ainsi nommé d’un fief noble appartenant à sa famille, issu de l’ancienne maison des comtes de Bragance, célèbre en Lombardie, naquit vers le commencement du treizième siècle.

Il fit ses études à Padoue où il eut le bonheur de connaître saint Dominique, et de recevoir de ses mains l’habit de son Ordre. Il ne fut pas plutôt honoré du sacerdoce, qu’on l’envoya prêcher et travailler à la pacification des troubles qui étaient grands dans les villes, surtout de Lombardie.

Il fut maître du sacré palais, non pas immédiatement après saint Dominique, comme le prétend Fontana dans son Théâtre dominicain, puisque quand le saint patriarche mourut, Barthélémy de Bragance n’était âgé que de vingt ou vingt-et-un ans ; mais vers l’an 1235, sous le pontificat de Grégoire IX, il exerça cette charge jusqu’à ce qu’Innocent IV le nomma évêque de Nimésie [aujourd’hui Limasol] dans l’île de Chypre, sous la métropole de Nicosie, en l’an 1250, selon Ughel, ou 1248, selon les Bollandistes ; ce qui paraît plus probable.

Il venait de prendre possession de cette dignité lorsque saint Louis, roi de France, passa la mer pour faire la guerre aux infidèles, et dans la suite il eut ordre du pape de se rendre auprès de la personne du saint monarque en Palestine. Il l’accompagna à Joppé, à Sidon, à Ptolémaïde, et à son retour en France, selon Altamura dans sa Bibliothèque dominicaine. D’autres disent qu’il retourna à son église après s’être acquitté de quelques commissions dont le pape l’avait chargé envers ce saint Roi. Ce qu’il y a de certain, c’est qu’il nous dit lui-même que le Roi fit ce qu’il put pour l’engager de passer en France, lui faisant espérer que quand il serait à Paris il lui ferait présent de quelques reliques pour orner son église.

Alexandre IV voulut avoir auprès de lui un si digne prélat. Il le rappela dans sa patrie et le fit évêque de Vicence où il eut beaucoup à souffrir de la part du tyran Ezzelin, l’ennemi déclaré de la religion. Ce fut alors qu’on remarqua encore mieux dans la personne de Barthélémy toutes les qualités d’un bon pasteur.

Le pape l’ayant envoyé légat en Angleterre et en France, saint Louis qui le chérissait toujours lui donna un morceau de la vraie Croix et une épine de la couronne de Notre Seigneur, que le digne évêque déposa dans la magnifique église qu’il fit bâtir aux dominicains et qui fut appelée l’église de la Couronne.

Il fit son testament le 23 septembre 1270, et mourut peu de temps après. Les Bollandistes assurent qu’on lui a toujours rendu une espèce de culte et donné le titre de bienheureux.

Le père Papebrock dit que Barthélémy de Bragance a été patriarche de Jérusalem ; mais cela est au moins fort douteux puisque sans parler du silence de la plupart des auteurs, Barthélémy lui-même n’a jamais pris ce titre dans aucun acte, ni dans son testament qui renferme néanmoins un abrégé fidèle de sa vie, et où l’église de Jérusalem n’est pas seulement nommée, tandis qu’il y est fait une mention expresse de celles de Nimésie et de Vicence. L’épitaphe qu’on lit sur le tombeau de Barthélémy, dans l’église de la Couronne de Vicence, et où il est appelé patriarche de Jérusalem, ne mérite aucune considération, parce que, comme le remarque le père Échard, ce n’est point la première qu’on y lisait d’abord, mais une autre qu’on y mit en 1353, quatre-vingt-trois ans après sa mort, lorsqu’on le transporta dans un nouveau tombeau.

Nous avons quelques ouvrages de Barthélémy de Bragance, qui est aussi nommé quelquefois Barthélémy de Vicence ; savoir, des Commentaires sur l’Écriture-Sainte et sur le livre de la Hiérarchie, attribué à saint Denis l’Aréopagiste ; deux volumes de Sermons, et quelques opuscules. Le père Échard en cite beaucoup d’autres qui sont demeurés manuscrits. (Le père Échard, Script. Ord. Prœdic., tom. 1 pag. 254 et les suivantes. Le père Touron, dans la Vie de saint Dominique, l. 5, pag. 508 et les suivantes.)

Bibliothèque sacrée, ou Dictionnaire universel historique, dogmatique, canonique, géographique et chronologique des sciences ecclésiastiques ... , Charles Louis Richard, Boiste fils ainé, 1822

« Bienheureux Barthélémy de Bragance Tu protègeras l'Eglise »

SOURCE : http://blog.militia-christi.fr/barthelemy-de-bragance-a113049494

Beato Bartolomeo di Breganze

Blessed Bartholomew of Vicenza

Also known as

Bartholomew of Braganza

Bartholomew of Braganca

Bartolomé de Bregantia

Memorial

27 October

formerly 23 October

Profile

Joined the Dominicans at Bologna, Italy, receiving the habit from Saint Dominic himself. Noted preacher throughout Lombardy and Emilia in Italy. Bishop of Limassol, Cyprus in 1253. Bishop of Vincenza, Italy in 1255. Worked as a peace maker between warring factions in the region. Friend of King Saint Louis IX of France. Preached at the second translation of the relics of Saint Dominic in 1267.

Born

c.1200 at Vicenza, Italy

Died

1270 in Vicenza, Italy of natural causes

Beatified

11 September 1793 by Pope Pius VI

Additional Information

Saints and Saintly Dominicans, by Blessed Hyacinthe-Marie Cormier, O.P.

Saints of the Day, by Katherine Rabenstein

The First Disciples of Saint Dominic, by Father Victor Francis O’Daniel, O.P.

books

Our Sunday Visitor’s Encyclopedia of Saints

other sites in english

images

video

sitios en español

Martirologio Romano, 2001 edición

fonti in italiano

MLA Citation

“Blessed Bartholomew of Vicenza“. CatholicSaints.Info. 19 December 2021. Web. 5 October 2024. <https://catholicsaints.info/blessed-bartholomew-of-vicenza/>

SOURCE : https://catholicsaints.info/blessed-bartholomew-of-vicenza/

Bartholomew of Braganza

Bartholomew Of Braganza, an Italian Dominican who held the episcopal see at Vincenza from 1250 to 1268, and died in 1270, wrote, A Commentary on the Bible: — Scholia in Dionysinum Areopagitam de Celesti Hierarchia: — Vitce Sanctorum in

Epitomen Redactce: Narratio de Reliquiis Spinece Coronce Christi 1260 Vicentiam Perlatce, etc. See Barbaranus, Historia Vicentina; Ughelli, Italia Saccra; Echard, De Scriptoribius Ordinis Dominicanorum; Jocher, Allgemeines Gelehrten Lexikon, s.v. (B. P.)

SOURCE : https://www.biblicalcyclopedia.com/B/bartholomew-of-braganza.html

Blessed Bartholomew of Breganza, OP B (AC)

Born at Vicenza, Italy, c. 1200; died 1271; cultus approved in 1793. Bartholomew was born into the family of the counts of Breganza, Lombardy, Italy. While still very young, he entered the University of Padua and gained a reputation for scholarship and sanctity. There he met Saint Dominic and received the Dominican habit from the founder's hands. Bartholomew completed his novitiate, his studies at Vicenza and Padua, and was ordained.

Shortly thereafter Bartholomew was sent to preach against heresy in cities throughout Lombardy, and to make peace among the warring factions that were destroying the country. In 1233 he founded a sort of military order--the Fratres Gaudentes--for the preservation of public order. He preached so successfully in this difficult mission that he was summoned to Rome, where the holy father appointed him master of the sacred palace. He was one of the first after Saint Dominic himself to hold this traditionally Dominican office of the pope's theologian.

In 1252 he was sent to Cyprus as bishop of Nimesia. He journeyed there in company with Saint Louis, king of France, who was on a crusade to the Holy Land. Bartholomew had just begun his shepherding of Nimesia when he was called to Palestine by the king. He was of such service to the king that Louis promised him several valuable relics upon the king's return to France.

After administering the diocese on Cyprus, he was translated to Vicenza in 1256. Here his first care was to suitably enshrine the relics donated by Louis. He directed the building of the magnificent Church of the Crown to house these precious relics, which reputedly included a portion of the true Cross and a thorn from our Lord's crown. He restored other churches and rebuilt the city that had been destroyed by civil wars.

But civil war was not the only evil visited upon Vicenza. Heresy did even greater damage. Bartholomew used his powers as a preacher to bring many heretics back into the fold. He was a peacemaker and a builder. So beloved was he that he had to firmly resist the coercion of the grateful people to take over the temporal rule of the city as well as the spiritual. Blessed Bartholomew was also given the honor of preaching on the occasion of the second translation of Saint Dominic's relics (Benedictines, Dorcy).

SOURCE : http://www.saintpatrickdc.org/ss/1023.shtml

Saints and Saintly Dominicans – 23 October

Blessed Bartholomew of Braganza

He was remarked even in the novitiate to have followed to the letter the exhortations and example of Saint Dominic, whose disciple he was. As he had an extraordinary gift for preaching and a singular grace for allaying dissentions, Gregory IX called him to Rome and consulted him in the difficult affairs of the government of the Church. On returning from England where he had been sent in the interests of the faith, he stopped at Paris, and delivered some commentaries on the works of Saint Denis the Areopagite which he afterwards published. Saint Louis, who had known and appreciated him in Syria during the Crusades, bestowed on him a mark of his esteem and veneration, which he would not have accorded to all the Princes of Italy united together, when he gave him a thorn from Our Lord’s Crown. To show his gratitude and joy, Blessed Bartholomew dedicated the convent of his Order which he had built at Vicenzo, his natal city, to the Crown of Thorns. Having been consecrated bishop about 1246 by Innocent IV, he desired to be buried in this sanctuary, asking that his tomb might be base and humble, thus wishing to imitate his father Saint Dominic, who, as is well known, had asked to be buried under the feet of his brethren. (1270)

Prayer

O Jesus, if I am not strong enough to bear Thy entire Crown, grant that I may at least accept with love the thorns which Thou dost especially choose for me.

Practice

Ask counsel willingly, above all in spiritual matters, which are the most – we may say the only important matters and in which we are naturally most blind.

– taken from the book Saints and Saintly Dominicans, by Blessed Hyacinthe-Marie Cormier, O.P.

SOURCE : https://catholicsaints.info/saints-and-saintly-dominicans-23-october/

Blessed Bartholomew of Vicenza

By Jean M. Heimann

Blessed Bartholomew was born circa 1200 at Vicenza, Italy Vicenza in Northern Italy, and belonged to the noble family of Breganza. He received the habit of the order from Saint Dominic's own hands on occasion of the holy founder’s visit to Vicenza in 1220.

He was a very virtuous man and within a short time, he became prior of the monastery, effectively overseeing several monasteries with great wisdom and fruitfulness. Seven years later, he became Master of the Sacred Palace, an office which had been first held by Saint Dominic himself. It was during this period that Blessed Bartholomew composed his scholarly commentary on the work of Saint Denis, entitled "From the Heavenly Hierarchy.”

In 1246, Pope Innocent IV appointed Blessed Bartholomew as Bishop of Cyprus, were he served for two years. He was then sent as Papal Legate to King Louis IX of France, who was then carrying on the Crusade against the infidels. The two saints became good friends and St. Louis chose Blessed Bartholomew as his confessor. When the King returned to France in 1252, Blessed Bartholomew returned to his diocese, where he remained for four more years, when Pope Alexander IV assigned him to be Bishop of Vicenza.

The Bishop's primary task was to purge his new diocese of the heresies which had crept into it. Through his preaching, he managed to successfully convert the leader of the heretical party and many of his followers. This so infuriated the infamous Ezzelino (an Italian feudal lord), who at that time tyrannized Northern Italy in the name of the German Emperor, that he managed to have Blessed Bartholomew exiled. The pope then sent Blessed Bartholomew, as his representative, to discuss some essential issues with the King of England. On his way back to Italy, Blessed Bartholomew visited St. Louis, who presented him with a relic of the True Cross and one of the thorns from Christ’s crown, which had been given to him by the Emperor of Constantinople.

In 1259, Ezzelino died and Blessed Bartholomew returned to his diocese, bringing with him the priceless relics King St. Louis had presented to him. As the holy bishop’s ship came nearer to the shore, his flock shouted out: "Blessed is he that comes in the name of the Lord!" Blessed Bartholomew built a large church to house the precious relics, and attached to it a new monastery for his Dominican order. A noble Venetian widow also offered him a beautiful reliquary which contained a portion of the True Cross, two thorns of our Lord's crown, and relics of the Apostles and other Saints, which he promptly put in his newly-erected Church of the Holy Crown.

Blessed Bartholomew devoted himself with zeal to the duties of his office, rooting out heresy, providing for the needs of the poor, and renovating his Cathedral, which had been ruined by Ezzelino. He various prominently promoted the peace and prosperity both of Church and State. He was constantly chosen as a mediator in the struggles and disputes which affected Northern Italy; his brilliant ability to reconcile between the various factions did much to alleviate the dismal feuds of that period. In 1261, Blessed Bartholomew established the Order of the Knights of the Mother of God (commonly known as the Knights of St. Mary), who were responsible for keeping peace in towns throughout Italy. This order spread widely throughout Italy, and received the approval of the Holy See.

Blessed Bartholomew was well-known for his speaking skills and preached at the second translation of the relics of Saint Dominic in 1267. In 1271, he died and was laid to rest in the Church of the Holy Crown. He was beatified by Pius VI on September 11, 1793.

Prayer

O God, who made Blessed Bartholomew, Your Confessor and Bishop, wonderful in leading the enemies of the faith from the darkness of error to the light of truth, and in bringing back multitudes to peace and concord, grant, through his intercession, that Your peace, which surpasses all understanding, may keep our hearts and minds in Christ Jesus our Lord, who lives and reigns with You, forever and ever. Amen.

SOURCE : https://catholicfire.blogspot.com/2016/10/blessed-bartholomew-of-vicenza.html

Bartholomew of Braganca

Born about 1200; died 1 July, 1271. He made his studies at Padua, receiving there the habit of the Dominican Order from the hands of St. Dominic. According to Leander, author of the oldest life of Bartholomew, he was made master of the sacred palace in 1235, during the pontificate of Gregory IX; but there is no mention of this event in his last testament, where he expressly states the important positions held by him. He was appointed to the See of Nemonicum, in Cyprus, 1248; what city this was is not now known. While King Louis of France was engaged upon his expedition against the Infidel, Bartholomew joined the king and queen at Joppa, Sidon, and Acre, in the character of Apostolic legate, according to some writers, his own account merely stating that he visited the king and queen at these places. King Louis desired him to make a visit to France, promising rich relics for his church, should he comply with the request. To ensure the presence of so distinguished a prelate at his own court, Alexander IV made him Bishop of Vicenza, in 1256, and during his tenure of that see he was subject to the tyranny of Ezzelino, a notorious enemy of religion. This persecution, however, served to bring out the true qualities of pastor which Bartholomew possessed in a high degree. It has been said that he was named Patriarch of Jerusalem, but this is doubtful, his testament being silent on this point also. In 1254, he was sent as legate to the courts of England and France and as Henry III was, at this time, in Aquitaine, thither Bartholomew betook himself, towards the close of that year, accompanying the English king and queen to Paris. He was, on this occasion, presented by the King of France with a relic of the true Cross and a thorn from Our Saviour's Crown. These he afterwards placed in the beautiful Dominican Church, built by him, at Vicenza and known as the Church of the Crown. He was venerated by the people and, according to the Bollandists, has always been honoured with the title of Blessed. He wrote commentaries on Scripture, was the reputed author of a commentary on the "Hierarchy" of St. Dionysius the Areopagite, of two volumes of sermons, and some smaller works.

Sources

Acta SS., July, I, 246 sqq.; also May, VII, 692.

Devlin, William. "Bartholomew of Braganca." The Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. <http://www.newadvent.org/cathen/02315a.htm>.

Transcription. This article was transcribed for New Advent by Susan Birkenseer.

Ecclesiastical approbation. Nihil Obstat. 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John M. Farley, Archbishop of New York.

SOURCE : https://www.newadvent.org/cathen/02315a.htm

Beato Bartolomeo di Breganze

Saint Bartolome de Bregantia

Blessed Bartholomew de Braganza, B.C.O.P.

Memorial Day: October 23th

Profile

The historians of Vicenza agree with those of the Order of Preachers in placing Blessed Bartholomew di Braganza among the first and most illustrious of Saint Dominic's disciples. As a matter of fact, he was a noted man in many ways. Nature endowed him with splendid gifts which he developed by tireless industry. The services that he rendered the Church as an apostolic preacher, as master of the Sacred Palace in Rome, as bishop, and as legate of the Holy See make him worthy of an honorable place in ecclesiastical history. An exceptional purity of heart and eminent piety gave the finishing touches, so to express it, to his grand character.

More than one Pope honored Bartholomew with implicit confidence. Saint Louis, king of France, held him in the highest esteem. His virtues endeared him to those placed under his charge. Italy reaped many and signal benefits from his preaching. He brought numbers into the Church, while the fervor of the faithful was increased by his example and labors.

The memory of such a man, our readers will doubtless agree, should not be suffered to die. Fortunately, he left a memoir or memorandum in the form of a last will and testament. Thanks to this document, one can write a part of his history and, to a certain extent, place the principal events of his life in their proper chronological setting. Such an order in these occurrences is the more important because historians have confused them to an astonishing degree.

Vicenza, an episcopal city of Italy forty miles west of Venice, and beautifully situated at the confluence of the Retrone and Bacchiglione, is where Bartholomew first saw the light of day. The precise date of his birth is not known; but it was in 1200 or 1201. He made a part of his studies at Padua. Anthony Godi, an author of the thirteenth century, tells us that he belonged to the family of the counts di Braganza long celebrated in Lombardy. Several other Italian writers make the same statement. Only the continuers of the Acta Sanctorum, begun by Father John Van Bolland, S. J., seem disposed to question the blessed's ancient nobility.(1) Their doubt, however, led to a consultation of the Società Palatina of Milan, which had Godi's Cronica della Città di Vicenza published in its great collection known as Writers of Italian History (Rerum Italicarum Scriptores). Signore Argelati, director of that learned and far-famed society, replied that old manuscripts prove to a certainty that Blessed Bartholomew, O. P., bishop of Vicenza, belonged to the line of the counts di Braganza, lords of the manor of the same name.(2)

It was during his studies at Padua, which he took care to season with the practice of piety, that the future bishop bad the good fortune to make the acquaintance of Saint Dominic, as well as to hear some of his sermons. The apostolic man inspired our student with so strong a dislike for the vanities of the world that he determined to devote his talents to the service of the Church. Nay, he made up his mind to follow the life which he saw exemplified in the founder of the Friars Preacher, and received the habit of the Order from the saint himself.(3)

Bartholomew must have been very young at this time. At least, he himself tells us that he was trained under the fatherly care of Saint Dominic and nourished in his Order from childhood.(4) From the beginning, he applied himself whole-heartedly to the studies of his new life and the development of the rare talent which nature bestowed upon him. In this way, through the assistance of divine grace and under the guidance of experienced teachers, he was soon regarded as a model religious, an able theologian, and a faithful exponent and defender of the word of God.

Immediately after his ordination the new priest was sent out to preach the Catholic faith to the people and to combat libertinage and heresy. At the same time, he labored for the pacification of the serious disturbances which were then prevalent in the cities of Italy, particularly in those of Lombardy. In this latter work, which took much of his time, he was associated with a number of other celebrated preachers of, his Order. Bishop Henry de Sponde speaks highly in praise of these men in his Annales Ecclesiastici, or epitome of the famed Annals of Cesare Baronio.(5)

Bartholomew, however, was not content to labor with tireless zeal for the suppression of the spirit of discord, and for the reconciliation of individuals, families, and communities. He felt that a standing remedy was necessary to hold in check the unhappy dissensions which continually disturbed the public peace. He was persuaded that, unless some such antidote was found, the preaching of the fathers could not bear the fruit they desired. Accordingly, he established a congregation, or new order, to which he gave the name of Chevaliers of Sancta Maria Gloriosa.

The end of this institute was the preservation or the restoration of peace and tranquility among the people. Its members were to carry the message of reconciliation everywhere. They were to employ all the means that Christian charity could suggest to put an end to dissensions, quarrels, enmities -- in a word, to all that had led to the civil wars in which so much Italian blood had been shed, and treasure sacrificed. De Sponde, the bishop of Pamiers mentioned above, speaks of the establishment of this quasi military order. It soon met with approbation from the Holy See, and in 1261 was confirmed by a bull of Urban IV.(6)

Divine intervention was necessary to render the people of Italy docile to the earnest exhortations, prayers, and counsels of those who labored to bring about peace and harmony among them. Only punishment from on high could touch the hearts of the seditious whom nothing seemed able to bring to a sense of their duty. For this reason, de Sponde proceeds to say, God visited the country with scourge after scourge. First, there were destructive earthquakes. Then came unproductive seasons, followed by famine. To these succeeded pestilence and extraordinary cold weather. Finally, great floods brought desolation to the cities as well as to the country.(7)

These catastrophes, coming one after another, disposed the people to penance. What the greater number of them would probably not have done solely out of fear of God's judgment, that they all did in order to avert the manifestations of His wrath whereby they were overwhelmed. Religious processions were held everywhere, in which persons of every age, sex, and condition took part. They walked in their bare feet, carried a crucifix or torch, and sang the praises of God. They practised every kind of mortification. All this caused 1233 to be called in Italy "the year of general devotion" (1'anno della devozion generale). Happy were the faithful whose contrite hearts and genuine humility rendered these outward expressions of penance and religion acceptable to God.(8)

Our pious Friar Preacher was busily engaged in explaining the nature and the necessity of interior sacrifice to the people in place after place, when the Pope summoned him to Rome to be his theologian.(9) Those who state that he was the immediate successor of Saint Dominic as master of the Sacred Palace overlook the fact that Bartholomew di Braganza was only twenty or twenty-one years of age at the time of the patriarch death. Besides, it was Gregory IX, not Honorius III (in whose reign Saint Dominic died), who conferred that honorable position on the subject of our sketch. The date of the appointment was about 1235. Ile continued to bold it under Innocent IV, whom he followed to Lyons in December, 1244,' or the year after that Pontiff ascended the papal throne.

Whatever time was left him from the labors of this charge Bartholomew employed in writing. The old manuscripts of the convent at Vicenza long showed divers works of piety, some commentaries on Sacred Scripture and on the books formerly attributed to Denis the Areopagite, and a number of other treatises from his busy pen. Both the historians of Vicenza and Father James Echard, O. P., give a list of his works; but lack of space prevents us from reproducing it here, or making comments on their merit.(10)

Just how or when Saint Louis, king of France, became cognizant of the illustrious Friar Preacher's accomplishments we do not know. It might have been through Bartholomew's wide-spread fame.(11) Possibly, too, he was sent by the Pope on some commission to the French monarch. However it came to pass, it is certain that his majesty selected the learned and saintly son of Saint Dominic as his confessor. It is believed, and not without reason, that Bartholomew held this position when he wrote his little treatise on the education of princes (De Informatione Regiae Prolis), which he dedicated to Margaret of Provence, consort of Saint Louis.

Most likely Bartholomew was thus employed at Paris when Innocent IV appointed him bishop of Nemosia (or Nimesia), in the Isle of Cyprus. Ferdinand Ughelli, the Cistercian historian, places this event in 1250; but the opinion of the Bollandists, who date it from 1248, is more probable. In fact, Bartholomew himself tells us that the Holy Father nominated him bishop of that see at the time Saint Louis undertook his journey to the orient for the recovery of the Holy Land.(12) Quite probably the Friar-Preacher bishop accompanied the sainted French monarch as far as Cyprus; and we know that it was on September 17, 1248, that Louis reached the island.(13)

When the king left Cyprus, in the month of May, 1249, to lay siege to Damietta, Egypt, Bartholomew had taken possession of his diocese. Here he spent the next five or six years of his life in the fulfillment of the duties of a vigilant bishop. He applied himself heart and soul to the instruction of his flock, the regulation of the lives of his clergy, and the succor of the poor. For all he was a perfect example of Christian piety arid observance. He was regular and scrupulous in the visitation of the parishes of his see. With care did he correct the abuses that had crept in among the faithful, uproot superstition, reform religious practices, and restore the discipline of the Church.

While he was thus busily engaged with the affairs of his diocese, more pressing needs Of religion tore the pious bishop from his beloved people. The Pope ordered him to go immediately to King Louis in Palestine. However, it is not known whether he went on a secret mission, or to aid the French monarch with his advice after the disastrous defeat of the Christian army by the Saracens at Mansura, Egypt, subsequently to the capture of Damietta by Louis. Father Vincent Fontana, O. P., is of the opinion that Bartholomew was sent to Palestine in the capacity of legate a latere, and that he there again acted as the king's confessor.(14) But we know that another Friar Preacher, Geoffrey de Beaulieu, was then Louis' confessor, while Cardinal Eudes of Châteauroux was with the monarch as legate of the Holy See.

Bishop Bartholomew himself tells us, in his own brief memoir of his life, that he was with Saint Louis in Jaffa, Sidon, and Ptolemais. He also says that the king and queen, when they were about to sail for France, pressed him to come to see them in Paris, where he would receive new proofs of their royal favor.(15) We may place the prelate's journey to Syria in 1254, the last year of King Louis' stay in Palestine. Doubtless he advised and helped the saintly monarch in his efforts in behalf of religion and charity in the places of the Holy Land still under Christian domination.

If the bishop then returned to his see in Cyprus, he could not have remained there long. Alexander IV, who ascended the throne of Peter on December 12, 1254, felt that he was more needed in Italy, and appointed him bishop of his native city of Vicenza. In this new charge Bartholomew set to work with the same energy that characterized his whole life, accomplishing much good in a short time. Earnestly did he labor for the conversion of the Manicheans. His rare virtue won the admiration of all the well-meaning. His firmness threw the wicked into confusion. Indeed, it was not long before men of this character started a violent persecution against the holy prelate. The leader in this iniquity was one Ezzelino da Romano, a declared enemy of religion and a virulent oppressor of the Catholic clergy. Unable to withstand the tyranny of a man as powerful as he was cruel, Bartholomew withdrew to Rome, there to await an abatement in the dangers which confronted him in his diocese.(16)

Alexander IV now sent him as papal legate to Great Britain and France on matters of religion. From London he accompanied the English king and queen to Paris. There he was present at the conference between the two sovereigns. Having happily concluded this mission by the time the death of Ezzelino da Romano put an end to the long persecution carried on by that tyrant, Bartholomew started at once for Italy that he might rejoin his beloved people. Before he left Paris, Saint Louis made good his promise given in Palestine by bestowing on the legate some precious gifts. Among these were a portion of the true cross and a thorn from the crown of our Lord. The better to show the authenticity of the relics, Louis had an act of donation written and stamped with the royal seal. In this document the monarch declared that he had given them to Bartholomew di Braganza as a proof of the tender affection he bore him.(17)

Vicenza's bishop, carrying the spiritual treasures which he placed beyond value, reached his episcopal city in 1260. Both clergy and people went out to welcome him. As they marched along in procession, they carried candles and olive branches, and often cried out in delight: "Blessed is he who cometh in the name of the Lord." The holy man responded to these manifestations of joy and reverence with fatherly affection.(18) He began at once to restore his beloved church to its former beauty. With energy did he set about the restoration of the practice of religion, good order, and peace throughout the diocese, and to repair the ravage and devastation caused by the heretics or their abetters during his absence.

God blessed Bartholomew's zeal. Indeed, his efforts met with a success far greater than he could have expected. In a short time the people of his diocese enjoyed the happiness of peace and tranquility, while their neighbors were continually in the turmoil of agitation and disturbance. The citizens of Vicenza, therefore, wished both to assure themselves of the continuance of the fortunate quiet in their city and to show their gratitude to their beloved chief pastor. Accordingly, they begged him, for the future, not only to be their guide in spiritual things as their bishop, but even in temporal affairs as their signor or podestà.(19)

Until this time the fathers of the Order to which the bishop belonged had had but one house in Vicenza. Blessed Bartholomew now induced them to build another convent, together with a magnificent temple of worship called the Church of the Crown. In this were placed the thorn from the crown of our Lord and the piece of the true cross which he brought from France. The historians of Vicenza tell us of the veneration of the faithful for these holy relics. In the same way we learn of the large gifts made in a spirit of emulation for the construction and decoration of the new church. This house of prayer was erected on an eminence which had long been profaned by the meetings of the Manicheans, that God might be perpetually and specially honored and served in a place which had been the rendezvous of sacrilege and impiety.(20)

While the people were engaged in building a material temple to God, the holy prelate tirelessly and successfully occupied himself with the erection of a more spiritual and worthy one by bringing sinners to repentance and sectarians into the fold of Christ. Many were benefited by his instructions. Some tried his zeal sorely; but they could not exhaust his patience. One of the would-be bishops of the heretics, called Jeremiah, and a doctor or minister, by the name of Gallo, resisted for a long time. The latter particularly, in several conferences with the man of God, defended the teaching of his sect with not a little obstinacy. However, the light of truth finally prevailed over the darkness of error. The defeat and conversion of Gallo practically put an end to the Catharists and other enemies of the Church in the City of Vicenza.(21)

Another action of the pious bishop in behalf of his country deserves mention here. A misunderstanding bad arisen between the people of Padua and those of Vicenza, which was equally baleful to both communities. It was a difficult problem to handle. However, through tact and diplomacy, Bartholomew effected a reconciliation that pleased both parties to the controversy.

For the sake of historical accuracy, attention should be called to a mistake of Father Ferdinand Ughelli. The Cistercian abbot and historian states that Bartholomew of Vicenza and the patriarch of Aquileia were appointed vicars of what was then known as the Roman Empire for all Italy. He places this event in 1262, and attributes the selection of these two men to Rudolf I.(22) But this prince did not become emperor until 1273, eleven years later, and at least three years after the death of our noted Friar Preacher.

It is more difficult to decide whether or not the distinguished divine was actually raised to the dignity of patriarch, as is held by some authors. The epitaph on his tomb might give a foundation for this opinion. Father Daniel von Papenbroeck (better known as Papebroch), S. J., follows it in his list of the patriarchs of Jerusalem. According to this learned critic, Urban IV appointed Bartholomew to this patriarchate in 1264, and he departed for the Holy Land at once to assume his new charge. However, says the same author, he returned to Italy after two years, resigned the higher position in the hands of Clement IV, and was reappointed to the See of Vicenza, which became vacant in 1266.(23) So much in favor of the subject of our sketch having held the dignity of patriarch.

On the other hand, it must be stated, we have been able to find no bull of Urban IV or Clement IV which shows this double transfer from Vicenza to Jerusalem and from Jerusalem back to Vicenza. The greater number of historians who have written of Blessed Bartholomew make no mention of such a fact. These, it is true, are arguments from silence. But to them must be added the difficulties which led other writers to decide against the opinion of Father von Papenbroeck. Taken as a whole, these reasons dispose one to consider it very doubtful that Bishop di Braganza was ever patriarch of Jerusalem.(24)

Furthermore, the metropolitan of Ravenna and the other bishops of that ecclesiastical province were at Bologna for the second translation of the relies of Saint Dominic. Bartholomew di Braganza also honored the occasion with his presence. He preached the sermon for the event, and announced to the people the indulgences granted by the archbishop and each of his suffragans. Both during the ceremonies and in the act testifying to the translation of the relics, which he himself drew up, he takes only the rank and title of Bishop of Vicenza. Similarly, in his last will and testament, which bears the date of September 23, 1270, and in which we have a faithful outline of his life, he simply calls himself bishop of Vicenza. However, he does not forget to state that the Holy See had successively appointed him to the dioceses of Nemosia (or Nimesia) and Vicenza.(25) He makes no mention whatever of the Patriarchate of Jerusalem. All this, again, constitutes a strong argument against his ever having had charge of the Holy City.

The precise date of the holy man's death is not known. But it is agreed that he died a short time after writing his will and testament, which, as has been said, is dated September 23, 1270. Widows, orphans, and the poor were not the only ones who wept over his demise. His loss was universally regretted by those who loved their religion, as well as by those who knew how to esteem virtue and merit. His keen faith, his ardent zeal for the things of God and the salvation of souls, his gentle disposition, and his Christian humility were the virtues especially admired and praised in him. The practice of humility he ever knew well how to combine with rare learning and the most brilliant employments. His memory has always been held in benediction in the city and diocese of Vicenza.(26)

Historians assure us that, from the time of his death, the faithful not only held our Friar Preacher in veneration, but also gave him the title of blessed. The Bollandists have likewise proved this not only by the testimony of those who wrote on the spot, but also by other indications which serve to verify the fact.(27) Such, for instance, are the lamp which was burned before his relies and his likeness painted with rays of light around his head and placed in the Church of the Crown. The miracles said to have been wrought at Bartholomew's grave induced the people of Vicenza to ask for a solemn translation of his remains. On this occasion, though he had been dead for eighty years, his body was found to have undergone no corruption. Quite naturally, this circumstance greatly increased the devotion of a people who were already accustomed to invoke his aid in their necessities.

So lived, labored, and died the saintly bishop of Vicenza. He was one of the earliest and greatest of Saint Dominic's disciples, as well as one of the most learned. Such were the love and veneration in which the people held him. The devotion towards him may be said to have continued to grow until, more than five centuries after his death, and many years after Father Anthony Touron wrote his book, Pius VI granted the Order of Preachers and the clergy of the Diocese of Vicenza the favor of reciting the divine office and saying mass in his honor. His feast falls on the twenty-third day of October.

Born: at Vicenza, Ityaly towards the close of the 12th century

Died: September 23, 1270

Beatified: Pope Pius VI confirmed his cult in 1793

Prayers/Commemorations

First Vespers:

Ant. Strengthen by holy intercession, O Bartholomew, confessor of the Lord, those here present, have we who are burdened with the weight of our offenses may be relieved by the glory of thy blessedness, and may by thy guidance attain eternal rewards.

V. Pray for us, Blessed Bartholomew

R. That we may be made worthy of the promises of Christ.

Lauds:

Ant. Well done, good and faithful servant, because Thou hast been faithful in a few things, I will set thee over many, sayeth the Lord.

V. The just man shall blossom like the lily.

R. And shall flourish forever before the Lord.

Second Vespers:

Ant. I will liken him unto a wise man, who built his house upon a rock..

V. Pray for us. Blessed Bartholomew

R. That we may be made worthy of the promises of Christ.

Prayer:

Let us Pray: O God, who didst make Blessed Bartholomew, Thy Confessor and Bishop, wonderful in leading the enemies of the faith from the darkness of error to the light of truth, and in bringing back the multitude to peace and concord, grant, through his intercession, that Thy peace which passeth all understanding may keep our hearts and minds in Christ Jesus our Lord Who with Thee liveth and reigneth world without end. Amen.

NOTES

1. GODI, Anthony, Cronica della Città di Vicenza, p. 92; BARBARANO, Francis, O. M. Cap., Historia Vicentina (cited in Acta Sanctorum, XXVIII -- first volume for July --, 246); Acta Sanctorum, XXVIII, 249, No. 16. All through this adaptation we use a later edition of the Acta Sanctorum than that employed, by Father Touron; which, of course, often makes our references to that work differ from his.

2. Letter of July 18, 1730.

3. ALBERTI, Leander, 0. P., De Viribus Illustribus Ordinis Praedicatorum, folio 115; SPONDE, Henry de, Annales Ecclesiastici, Anno 1233, No. 7; RAZZI, Seraphin, O. P., Storia dei Domenicani Illustri, p. 67.

4. QUETIF-ECHARD (first name of both James), Scriptores Ordinis Praedicatorum, I, 255.

5. Op. cit., Anno 1233, Nos. 6-7.

6. Op. cit., Anno 1261. De Sponde's words are: "A new military order was founded for pacifying the cities. The name given it was Sancta Maria Gloriosa. Its founder was Father Bartholomew of Vicenza, of the Order of Preachers" (Tum ad pacificandas civitates novus militum Ordo, qui Sanctae Mariae Gloriosae vocati sunt, factus, auctore Fratre Bartholomeo Vicentina Praedicatorii Ordinis). Father Touron does not tell us how long this institutw lasted, or precisely with what success it met. Yet it must have been started by 1230, and it continued in existence for some years after its confirmation (1261) by Urban IV. (Ed. note).

7. Ibid.

8. Ibid.

9. ALBERTI, as in note 3; UGHELLI, Ferdinand, Italia Sacra, V,. Col. 1052.

10. UGHELLI, op. cit., V, Col. 1053; QUETIF-ECHARD, op. cit., 1, 258. Most likely, since the confiscation of monastic property by the Italian government, these works have been lodged in other places. (Ed. note).

11. PIO, Michael, O. P., Delle Vite degli Huomini Illustri del Ordine di San Domenico, Col. 116 ff; RAZZI, op. cit., pp. 67 ff.

12. Acta Sanctorum, XXVIII, 250, No. 18, 252, No. 28; QUETIF-ECHARD, op. cit., 1, 255; LUSIGNAN, Stephen, O. P., Histoire de Cypre, Chap. V, folio 19.

Here Father Touron has a footnote, in which he discusses a statement in the Acta Sanctorum, which says that all efforts to find the city of Nemosia proved abortive. He contends that the town, under Turkish domination, dwindled to nothing, or became a mere village. Most likely he is correct. Gams (Series Episcoporum, p. 438) makes di Braganza bishop there, and calls the place also Neo-Lemissus. It is likewise called New Limissa, or even, in Latin, Limonica. Joseph Thomas (Gazateer (1902), p. 1545) says that Nemosia is supposed to have been the ancient name of Limasol. It is absolutely certain that Bartholomew di Braganza was appointed bishop somewhere on the Island of Cyprus; and there seems to be no room for doubt that his episcopal see was called Nemosia. The Catholic Encyclopedia (XI, 71) places him among the bishops of Nicosia; but this appears to be an error. (Ed. note).

13. FLEURY, Claud, Histoire Ecclesiastique, XVII, 423.

14. Syllabus Magistrorum Sacri Palatii, p. 64; FONTANA, Vincent, O. P., Sacrum Theatrum Dominicanum, pp, 248, 343.

15. Acta Sanctorum, XXVIII, 250, No. 20. His words are: "Sailing for Syria, I visited the King and Queen, who received me most kindly at Jaffa, Sidon, and Ptolemais. Such was their esteem for me that, when they were about to return to France, they strongly urged me to visit them in Paris, and led me to hope that there they would give me some sacred relics" (Navigantes ergo in Siriam, Regem atque Reginam visitavimus, et in Joppe atque in Sidone, et ultimo in Acone benignissinie ab eis accepti fuimus, et tanto amore dilecti, ut in Franciam profecturi, nos instanter rogarent, quod eos Parisiis visitare curaremus; spem nobis tribuentes, quod ibidem sacra Dei nobis communicarent).

16. UGHELLI, op. cit., V, col. 1052; Acta Sanctorion, XXVIII, 251, No. 27. Ughelli's words are: "In his administration he won the good by his example, and weakened the bad and those fallen away from the Catholic faith by his teaching. However, he suffered much from the schemes of heretics, and was finally forced into exile by Ezzelino, the most cruel of men" (In ea administratione probos vicisse exemplo, improbos et a catholica fide aversos fregisse doctrina; haereticorum fraudibus circumventum, multa possum esse, tandemque ab Ezelino saevissitno pulsum in exilium).

17. BARBARANO, op. cit., as quoted in Acta Sanctorum, XXVIII, 253, No. 34.

18. Acta Sanctorum, XXVIII, 252, Nos. 30, 31; ALBERTI, op. cit., as in note 3.

19 BARBARANO, Historia Vicentina; QUETIF-ECHARD, op. cit., 1,255.

20. Blessed Bartholomew's last will and testament.

21. BARBARANO, op. cit., p. 104; MARCHESE (Dominic M.), Sagro Diario Domenicano, IV, 5.

22 UGHELLI, op. cit., col. 1052.

23. Acta Sanctoruin XX (seventh volume for May), 692 ff. See also Acta Sanctorum, XXVIII, 255, No. 44.

24. See QUETIF-ECHARD, op. cit., I, 256.

25. Father Touron always calls the diocese Nimesia. But Nemosia seems to be the correct name. (Ed. note).

26. THIENAEUS, Anthony, Catalogus Sanctorum et Beatorum; MARCHESE, op. cit., IV, 5; BARBARANO, op. cit.

27. Acta Sanctorum, XXVIII, 247-248.

SOURCE : http://www.willingshepherds.org/Dominican%20Saints%20November.html#Bartholomew de Braganza

Vicenza - Chiesa di Santa Corona - Ossa di Beato Bartolomeo di Breganze

The First Disciples of Saint Dominic – Blessed Bartholomew di Braganza, Bishop

Article

The historians of Vicenza agree with those of the Order of Preachers in placing Blessed Bartholomew di Braganza among the first and most illustrious of Saint Dominic’s disciples. As a matter of fact, he was a noted man in many ways. Nature endowed him with splendid gifts which he developed by tireless industry. The services that he rendered the Church as an apostolic preacher, as master of the Sacred Palace in Rome, as bishop, and as legate of the Holy See make him worthy of an honorable place in ecclesiastical history. An exceptional purity of heart and eminent piety gave the finishing touches, so to express it, to his grand character.

Vicenza, an episcopal city of Italy forty miles west of Venice, and beautifully situated at the confluence of the Retrone and Bacchiglione, is where Bartholomew first saw the light of day. The precise date of his birth is not known; but it was in 1200 or 1201. He made a part of his studies at Padua. Anthony Godi, an author of the thirteenth century, tells us that he belonged to the family of the counts di Braganza long celebrated in Lombardy. Several other Italian writers make the same statement. Only the continuers of the Acta Sanctorum, begun by Father John Van Bolland, S. J., seem disposed to question the blessed’s ancient nobility. Their doubt, however, led to a consultation of the Società Palatina of Milan, which had Godi’s Cronica della Città di Vicenza published in its great collection known as Writers of Italian History (Rerum Italicarum Scriptores). Signore Argelati, director of that learned and far-famed society, replied that old manuscripts prove to a certainty that Blessed Bartholomew, O.P., bishop of Vicenza, belonged to the line of the counts di Braganza, lords of the manor of the same name.

Bartholomew must have been very young at this time. At least, he himself tells us that he was trained under the fatherly care of Saint Dominic and nourished in his Order from childhood. From the beginning, he applied himself whole-heartedly to the studies of his new life and the development of the rare talent which nature bestowed upon him. In this way, through the assistance of divine grace and under the guidance of experienced teachers, he was soon regarded as a model religious, an able theologian, and a faithful exponent and defender of the word of God.

The end of this institute was the preservation or the restoration of peace and tranquility among the people. Its members were to carry the message of reconciliation everywhere. They were to employ all the means that Christian charity could suggest to put an end to dissensions, quarrels, enmities – in a word, to all that had led to the civil wars in which so much Italian blood had been shed, and treasure sacrificed. De Sponde, the bishop of Pamiers mentioned above, speaks of the establishment of this quasi military order. It soon met with approbation from the Holy See, and in 1261 was confirmed by a bull of Urban IV.

These catastrophes, coming one after another, disposed the people to penance. What the greater number of them would probably not have done solely out of fear of God’s judgment, that they all did in order to avert the manifestations of His wrath whereby they were overwhelmed. Religious processions were held everywhere, in which persons of every age, sex, and condition took part. They walked in their bare feet, carried a crucifix or torch, and sang the praises of God. They practised every kind of mortification. All this caused 1233 to be called in Italy “the year of general devotion” (1’anno della devozion generale). Happy were the faithful whose contrite hearts and genuine humility rendered these outward expressions of penance and religion acceptable to God.

Our pious Friar Preacher was busily engaged in explaining the nature and the necessity of interior sacrifice to the people in place after place, when the Pope summoned him to Rome to be his theologian. Those who state that he was the immediate successor of Saint Dominic as master of the Sacred Palace overlook the fact that Bartholomew di Braganza was only twenty or twenty-one years of age at the time of the patriarch death. Besides, it was Gregory IX, not Honorius III (in whose reign Saint Dominic died), who conferred that honorable position on the subject of our sketch. The date of the appointment was about 1235. He continued to hold it under Innocent IV, whom he followed to Lyons in December, 1244, or the year after that Pontiff ascended the papal throne.

Whatever time was left him from the labors of this charge Bartholomew employed in writing. The old manuscripts of the convent at Vicenza long showed divers works of piety, some commentaries on Sacred Scripture and on the books formerly attributed to Denis the Areopagite, and a number of other treatises from his busy pen. Both the historians of Vicenza and Father James Echard, O.P., give a list of his works; but lack of space prevents us from reproducing it here, or making comments on their merit.

Just how or when Saint Louis, king of France, became cognizant of the illustrious Friar Preacher’s accomplishments we do not know. It might have been through Bartholomew’s wide-spread fame. Possibly, too, he was sent by the Pope on some commission to the French monarch. However it came to pass, it is certain that his majesty selected the learned and saintly son of Saint Dominic as his confessor. It is believed, and not without reason, that Bartholomew held this position when he wrote his little treatise on the education of princes (De Informatione Regiae Prolis), which he dedicated to Margaret of Provence, consort of Saint Louis.

Most likely Bartholomew was thus employed at Paris when Innocent IV appointed him bishop of Nemosia (or Nimesia), in the Isle of Cyprus. Ferdinand Ughelli, the Cistercian historian, places this event in 1250; but the opinion of the Bollandists, who date it from 1248, is more probable. In fact, Bartholomew himself tells us that the Holy Father nominated him bishop of that see at the time Saint Louis undertook his journey to the orient for the recovery of the Holy Land. Quite probably the Friar-Preacher bishop accompanied the sainted French monarch as far as Cyprus; and we know that it was on September 17, 1248, that Louis reached the island.

While he was thus busily engaged with the affairs of his diocese, more pressing needs Of religion tore the pious bishop from his beloved people. The Pope ordered him to go immediately to King Louis in Palestine. However, it is not known whether he went on a secret mission, or to aid the French monarch with his advice after the disastrous defeat of the Christian army by the Saracens at Mansura, Egypt, subsequently to the capture of Damietta by Louis. Father Vincent Fontana, O.P., is of the opinion that Bartholomew was sent to Palestine in the capacity of legate a latere, and that he there again acted as the king’s confessor. But we know that another Friar Preacher, Geoffrey de Beaulieu, was then Louis’ confessor, while Cardinal Eudes of Châteauroux was with the monarch as legate of the Holy See.

Bishop Bartholomew himself tells us, in his own brief memoir of his life, that he was with Saint Louis in Jaffa, Sidon, and Ptolemais. He also says that the king and queen, when they were about to sail for France, pressed him to come to see them in Paris, where he would receive new proofs of their royal favor. We may place the prelate’s journey to Syria in 1254, the last year of King Louis’ stay in Palestine. Doubtless he advised and helped the saintly monarch in his efforts in behalf of religion and charity in the places of the Holy Land still under Christian domination.

Vicenza’s bishop, carrying the spiritual treasures which he placed beyond value, reached his episcopal city in 1260. Both clergy and people went out to welcome him. As they marched along in procession, they carried candles and olive branches, and often cried out in delight: “Blessed is he who cometh in the name of the Lord.” The holy man responded to these manifestations of joy and reverence with fatherly affection. He began at once to restore his beloved church to its former beauty. With energy did he set about the restoration of the practice of religion, good order, and peace throughout the diocese, and to repair the ravage and devastation caused by the heretics or their abetters during his absence.

God blessed Bartholomew’s zeal. Indeed, his efforts met with a success far greater than he could have expected. In a short time the people of his diocese enjoyed the happiness of peace and tranquility, while their neighbors were continually in the turmoil of agitation and disturbance. The citizens of Vicenza, therefore, wished both to assure themselves of the continuance of the fortunate quiet in their city and to show their gratitude to their beloved chief pastor. Accordingly, they begged him, for the future, not only to be their guide in spiritual things as their bishop, but even in temporal affairs as their signor or podestà.

While the people were engaged in building a material temple to God, the holy prelate tirelessly and successfully occupied himself with the erection of a more spiritual and worthy one by bringing sinners to repentance and sectarians into the fold of Christ. Many were benefitted by his instructions. Some tried his zeal sorely; but they could not exhaust his patience. One of the would-be bishops of the heretics, called Jeremiah, and a doctor or minister, by the name of Gallo, resisted for a long time. The latter particularly, in several conferences with the man of God, defended the teaching of his sect with not a little obstinacy. However, the light of truth finally prevailed over the darkness of error. The defeat and conversion of Gallo practically put an end to the Catharists and other enemies of the Church in the City of Vicenza.

For the sake of historical accuracy, attention should be called to a mistake of Father Ferdinand Ughelli. The Cistercian abbot and historian states that Bartholomew of Vicenza and the patriarch of Aquileia were appointed vicars of what was then known as the Roman Empire for all Italy. He places this event in 1262, and attributes the selection of these two men to Rudolf I. But this prince did not become emperor until 1273, eleven years later, and at least three years after the death of our noted Friar Preacher.

It is more difficult to decide whether or not the distinguished divine was actually raised to the dignity of patriarch, as is held by some authors. The epitaph on his tomb might give a foundation for this opinion. Father Daniel von Papenbroeck (better known as Papebroch), S.J., follows it in his list of the patriarchs of Jerusalem. According to this learned critic, Urban IV appointed Bartholomew to this patriarchate in 1264, and he departed for the Holy Land at once to assume his new charge. However, says the same author, he returned to Italy after two years, resigned the higher position in the hands of Clement IV, and was reappointed to the See of Vicenza, which became vacant in 1266. So much in favor of the subject of our sketch having held the dignity of patriarch.

Furthermore, the metropolitan of Ravenna and the other bishops of that ecclesiastical province were at Bologna for the second translation of the relies of Saint Dominic. Bartholomew di Braganza also honored the occasion with his presence. He preached the sermon for the event, and announced to the people the indulgences granted by the archbishop and each of his suffragans. Both during the ceremonies and in the act testifying to the translation of the relics, which he himself drew up, he takes only the rank and title of Bishop of Vicenza. Similarly, in his last will and testament, which bears the date of September 23, 1270, and in which we have a faithful outline of his life, he simply calls himself bishop of Vicenza. However, he does not forget to state that the Holy See had successively appointed him to the dioceses of Nemosia (or Nimesia) and Vicenza. He makes no mention whatever of the Patriarchate of Jerusalem. All this, again, constitutes a strong argument against his ever having had charge of the Holy City.

The precise date of the holy man’s death is not known. But it is agreed that he died a short time after writing his will and testament, which, as has been said, is dated September 23, 1270. Widows, orphans, and the poor were not the only ones who wept over his demise. His loss was universally regretted by those who loved their religion, as well as by those who knew how to esteem virtue and merit. His keen faith, his ardent zeal for the things of God and the salvation of souls, his gentle disposition, and his Christian humility were the virtues especially admired and praised in him. The practice of humility he ever knew well how to combine with rare learning and the most brilliant employments. His memory has always been held in benediction in the city and diocese of Vicenza.

Historians assure us that, from the time of his death, the faithful not only held our Friar Preacher in veneration, but also gave him the title of blessed. The Bollandists have likewise proved this not only by the testimony of those who wrote on the spot, but also by other indications which serve to verify the fact. Such, for instance, are the lamp which was burned before his relies and his likeness painted with rays of light around his head and placed in the Church of the Crown. The miracles said to have been wrought at Bartholomew’s grave induced the people of Vicenza to ask for a solemn translation of his remains. On this occasion, though he had been dead for eighty years, his body was found to have undergone no corruption. Quite naturally, this circumstance greatly increased the devotion of a people who were already accustomed to invoke his aid in their necessities.

So lived, labored, and died the saintly bishop of Vicenza. He was one of the earliest and greatest of Saint Dominic’s disciples, as well as one of the most learned. Such were the love and veneration in which the people held him. The devotion towards him may be said to have continued to grow until, more than five centuries after his death, and many years after Father Anthony Touron wrote his book, Pius VI granted the Order of Preachers and the clergy of the Diocese of Vicenza the favor of reciting the divine office and saying mass in his honor. His feast falls on the twenty-third day of October.

MLA Citation

Father Victor Francis O’Daniel, O.P. “Blessed Bartholomew di Braganza, Bishop.” The First Disciples of Saint Dominic, 1928. CatholicSaints.Info. 26 October 2021. Web. 5 October 2024. <https://catholicsaints.info/the-first-disciples-of-saint-dominic-blessed-bartholomew-di-braganza-bishop/>

SOURCE : https://catholicsaints.info/the-first-disciples-of-saint-dominic-blessed-bartholomew-di-braganza-bishop/

Il vescovo Bartolomeo entra in Vicenza,

Chiesa di Santa Corona - Paliotto dell'altare centrale, Vicenza

Il vescovo Bartolomeo riceve la Sacra Spina da Luigi IX di Francia,

Chiesa di Santa Corona - Paliotto dell'altare centrale, Vicenza

Beato Bartolomeo di Breganze Vescovo di Vicenza

27 ottobre

Breganze, 1200 - Vicenza, 1270

Appartenne all'antica famiglia di Breganze e da Vicenza fu mandato a studiare a Padova. Entrò giovanissimo nell'Ordine dei Predicatori, quando san Domenico era ancora in vita. Predicò in varie città dell'Emilia e della Lombardia spesso straziate dalle fazioni e rovinate dalle eresie. Papa Gregorio IX lo nominò maestro del Sacro Palazzo, mentre Papa Innocenzo IV lo volle con sé al Concilio di Lione, nominandolo, nel 1253, vescovo di Limassol nell'isola di Cipro. Papa Alessandro IV, nel 1255, lo trasferì alla diocesi di Vicenza, da dove, costretto ad allontanarsi da Ezzelino da Romano, fu inviato come legato in Inghilterra. Di ritorno si recò a Parigi, dal Re, che gli regalò una spina della Corona del Salvatore. Tornato a Vicenza vi fece costruire una chiesa detta della Sacra Corona, dove fu venerata la sacra spina, oltre a un Convento Domenicano. Ha scritto 430 opere, tra sermoni e opere di mistica. Morì nella sua Vicenza nel 1270, venendo sepolto nella chiesa di Santa Corona. Papa Pio VI l'11 settembre 1793 ne ha confermato il culto proclamandolo beato. (Avvenire)

Emblema: Bastone pastorale, Mitria, Piviale

Martirologio Romano: A Vicenza, commemorazione del beato Bartolomeo di Breganze, vescovo, dell’Ordine dei Predicatori, che in questa città istituì la Milizia di Gesù Cristo a difesa della fede cattolica e della libertà della Chiesa.

Il Beato Bartolomeo apparteneva all’antichissima ed illustre famiglia vicentina di Breganze, dove nacque del 1200 circa. Inviato a studiare a Padova, entrò giovanissimo nell’Ordine dei Predicatori, quando ancora era in vita il Santo Padre Domenico, di cui fu esemplare imitatore. Predicò in varie città dell'Emilia e della Lombardia, sovente straziate dalle fazioni e in preda alle eresie, portandovi la pace ed il buon costume. Le sue qualità gli meritarono ben presto di essere messo a capo di diversi conventi, che governò con grande saggezza e attirando parecchie vocazioni. Il Papa Gregorio IX lo nominò Maestro del Sacro Palazzo, mentre il Pontefice Innocenzo IV lo volle con sé al Concilio di Lione, destinandolo nel 1253 alla sede episcopale di Limassol nell’isola di Cipro. Papa Alessandro IV, nel 1255, lo richiamò in Italia nominandolo di Vicenza, sua terra di origine. Costretto ad allontanarsi dalla città da Ezzelino da Romano, fu inviato quale Legato Pontificio in Inghilterra. Nel ritorno sostò a Parigi, per fare visita al sovrano San Luigi IX, desideroso di rivederlo in qunto memore del conforto che aveva ricevuto in Terra Santa al tempo della Crociata, in cui Bartolomeo era stato inviato in veste di Legato del Pontefice. In segno di gratitudine il Re donò al vescovo Bartolomeo una preziosissima reliquia: una spina della Corona che cinse il capo di Cristo. Rientrato a Vicenza fece edificare una nuova chiesa dedicandola alla Sacra Corona, quale luogo di culto in cui venerare la sacra spina, come anche un Convento Domenicano. Il resto dei suoi giorni spese ogni sua fatica nella cura pastorale della città. Si contano ben 430 opere a lui attribuite, comprensive di sermoni e trattati mistici. Morì in Vicenza nel 1270 e trovò sepoltura nella chiesa di Santa Corona, a lui tanto cara. Papa Pio VI in data 11 settembre 1793 ne confermò il culto quale Beato, estendendone il culto in particolare alla Chiesa vicentina ed all’Ordine Domenicano. Il Martyrologium Romanum ne fa memoria al 27 ottobre.

Autore: Fabio Arduino

SOURCE : http://www.santiebeati.it/dettaglio/90462

BARTOLOMEO da Vicenza

di **

Dizionario Biografico degli Italiani - Volume 6 (1964)

Di questo vescovo vicentino, celebre predicatore e teologo, sono scarse le notizie biografiche. Nato a Vicenza verosimilmente l'8 sett. 1200, non sembra appartenesse, come vuole una tradizione storiografica, alla famiglia "de Bregantiis" designandosi egli sempre come "Bartholomacus Vicentimis". Incerta è la data del suo ingresso nell'Ordine dei predicatori, che dovette avvenire con tutta probabilità a Padova; inesistenti altresì precise notizie sugli studi da lui compiuti. Nel 1231 compare quale arbitro in una controversia tra Genova e Alessandria per il possesso di Capriata un "frater Bartholomaeus Vicentinus", nel quale il Káppeli (p. 276, n- 5) pensa di poter ravvisare B.: il 27 febbr. 1232, dinanzi al generale dell'Ordine, Giordano di Sassonia, "Bartholomaeus Vicentinus" si accusava di negligenza ai danni dell'Ordine, nella condotta della questione. là interessante notare che nel capitolo generale dell'Ordine del 1234 si stabiliva (il caso di Bartolomeo Vicentino poteva essere stato un episodio di particolare rilievo): "Ne fratres commissiones, causarum arbitria sive iudicia recipiant" (ibid .). Ancora un "frater Bartholomaeus de Vincentia", giusta la testimonianza di Salimbene de Adam, nel 1232 era membro del convento domenicano di Parma. E a Parma, secondo le notizie che ci dà lo stesso Salimbene, B. fondava nel 1233 la Milizia di Gesù Cristo, ordine militare che ricevette l'approvazione pontificia con la bolla Egrediens (22 dic. 1234) di Gregorio IX e che fu oggetto di una serie di altri provvedimenti papali tra il 18 e il 24 maggio 1235.

L'ordine militare - ché di tale si tratta, e non di una confratemita, come hanno mostrato gli studi di G. G. Meersseman (Etudes sur les annes confréries dominicaines, in Arch. fratrum Praed., XXIII[19531, pp. 275 ss. e specialmente pp. 295-303) - aveva una regola precisa, che lo sottoponeva all'ordinario diocesano e alla Santa Sede, la cui approvazione era necessaria perché il maestro generale Oell'Ordine, eletto dai cavalieri della milizia, potesse esercitare le proprie funzioni. Compito precipuo della milizia era la lotta contro gli eretici: "fidem catholicam fratres defendent contra omnem sectani haereticae pravitatis, haereticos omnes, scilicet catharos, pauperes de Lugduno, arnaldistas, speronistas et alios quocunique nomine censeantur, viriliter impugnando" (cfr. G. G. Meersseman, pp. 298 S.). Inoltre la milizia doveva difendere "libertatem Ecclesiae" nell'ambito della vita politica cittadina. In tal senso la Milizia di Gesù Cristo - nome che era in uso da tempo, in Francia, e che stava ad indicare un ordine militare costituito da nobili - operava nella vita comunale in un momento assai deficato (lotte tra Santa Sede e Federico II) impedendo una convergenza degli interessi della classe nobiliare, posta in difficoltà nella vita politica cittadina, e di quelli dei sostenitori di Federico II, patarini, catari, eretici effettivi e tacciati d'eresia per ragioni politiche. La motivazione tutta particolare del sorgere della milizia a Parma appare tanto più evidente, ove si pensi che tra i decreti del IV Lateranense si faceva divieto di stabilire qualsiasi nuova regola monastica: i cavalieri della fede di Gesù Cristo, in Linguadoca, avevano dovuto assumere la regola dei Templari.

Così, sotto un nome che aveva una tradizione nelle organizzazioni ecclesiastiche del tempo, si configurava un ordine militare sostanzialmente nuovo: non ci sono più cavalieri continenti e cavalieri ammogliati, come nell'Ordine di S. Giacomo, non c'è voto di povertà, non c'è vita in comune, le riunioni sono mensili, esiste un capitale della milizia, esistono redditi protetti dalla Santa Sede, come avviene per i beni ecclesiastici. La milizia si differenziava dai fratelli della penitenza, perché, mentre questi ultimi ripudiavano l'uso delle armi, i cavalieri di Gesù Cristo dovevano servirsene per la difesa della Chiesa. Le osservanze monastiche consistevano in una serie di astinenze da praticarsi in determinati giorni settimanali e nella pratica della comunione tre volte all'anno. Delle fortune dell'Ordine siamo scarsamente informati; Salimbene afferma che "perseveraverunt autem illi et duraverunt usque ad multos annos et postea defecerunt, quia principium eorum et fìnem vidi". E aggiunge "pauci eorum ordinem sunt ingressi e il quale Ordine è - come ha mostrato il Meersseman (p. 303) - quello della Beata Vergine. Poiché Salimbene precisa che l'Ordine fu fondato nel 1261, si può ritenere che la milizia di Geàù Cristo avesse cessato d'esistere poco prima.

In data 9 febbr. 1252 Innocenzo IV comunicava al clero di Limassol, nell'isola di Cipro, di aver stabilito che B. divenisse vescovo della diocesi cipriota rimasta tanto, tempo senza presule: solo da questa lettera apprendiamo che egli era stato "cappellanus" e "penitentiarius", nonché "regens in curia nostra in theologica facultate". Da Cipro B. si recò a trovare il re di Francia Luigi IX e sua moglie, nel corso del loro soggiorno in Terra Santa a Giaffa (1252-1253) e ad Acri (1254). Ritornato in Italia nella seconda metà del 1254, fu nominato vescovo della sua città natale, Vicenza, verso la fine dell'anno successivo, ma poté entrare in possesso della sua diocesi soltanto dopo la morte di Ezzelino da Romano (1259). Di ritorno da un'ambasceria in Inghilterra, in compagnia del re Enrico si era recato nel dicembre 1259 a Parigi per ricevervi dal re Luigi IX le reliquie della Croce e della Corona di spine. Con queste fece ritorno in patria, venendo accolto trionfalmente a Vicenza agli inizi del 1260. Nello stesso anno iniziò la costruzione della chiesa e dei convento di S. Corona per l'Ordine dei predicatori. Forse per il definitivo esaurirsi dell'attività della Milizia di Cristo - ma non si può andare al di là di un'ipotesi - scrisse a Clemente IV per rinunziare al vescovato di Vicenza: ma il pontefice nel 1266 (la mfflzia, come si è visto, finì di esistere intorno al 1261), ringraziando per l'invio di un libro (i sermoni sulla Vergine e in festis, come si vedrà appresso), invitava B. a continuare nella sua opera di presule, ricordandogli la parabola del seminatore che non può prevedere il frutto che dall'opera sua può nascere. Tenne una vibrata predica nel 1267 in occasione del capitolo generale dell'Ordine, per la traslazione della spoglia di s. Domenico a Bologna. Tra gli ultimi documenti che possediamo si trova il suo testamento redatto il 23 sett. 1270 con un codicillo del 16 ottobre e due disposizioni per l'erezione della chiesa dei domenicani di S. Corona. La sua venerazione come beato venne approvata l'11 sett. 1793 da Pio VI.

Opere. A prescindere da una serie di trattati ora perduti, ma di cui sappiamo essere stato B. autore, per una dichiarazione esplicita del frate vicentino nel suo De venatione divini amoris, per ricordo nelle prediche o per menzione in un inventario dei libri di B. del 1261 (cfr. Káppeli, pp. 292-295), di B. possediamo una Expositio Cantici Canticorum,dedicata a Luigi IX di Francia; un trattato De venatione divini amoris, il cui titolo parrebbe recare un evidente richiamo alla trattatistica profana sull'arte della caccia -, e una reminiscenza ovidiana dei Medicamina faciei -, opera di mistica e di ispirazione neoplatonica (un grande rilievo vien dato alle opere e al pensiero dello pseudo-Dionigi), dedicata a Ugo di St. Cher; una serie di Sermones (de beata Virgine; in festis - Iesu Christi: entrambe le serie dedicate a Clemente IV; de epistolis et evangeliis dominicalibus post Trinitatem; in sacran: coronam). Il Liber tertius de informatione regiae prolis ad Margaritam illustrem reginam Francorum,non va attribuito a B., come voleva W. Berges (Die Fiirstenspiegel des hohen und spáten Mittelalters, Leipzig 1938, pp. 313 ss.), ma a Vincenzo di Beauvais, come ha mostrato il Káppeli (p. 301).

La linea dei pensiero teologico di B. è essenzialmente collegata con l'opera di Riccardo di San Vittore e con quella di s. Bonaventura; l'originalità è limitata, come è stato fatto notare, anche nella descrizione dei gradi mistici ("thearchica operatio"), che sono elencati nel Tractatus de animi deificatione preposto all'expositio Cantici Canticorum: la chiusa del trattato mostra uno stretto parallelismo con il De septem gradibus contemplationis di Tomaso "Gallus".

Bibl.:Oltre al lavoro del Meersseman, citato nel corso della voce, e agli articoli dell'encicl. Cattolica, II, col.931, del Dict. d'Hist. et de Géogr. Ecclés., sub voce, e della Bibliotheca Sanctorum, 11,1962, indicazioni di fonti (Salimbene de Adani) e di bibliografia settecentesca si trovano nell'esauriente articolo di T. Káppeli, Der Literariiche NachIass des sel. Bartholomdus von Vicenza O. P. (t 1270), in Mélanges Auguste Pelzer, Louvain 1947., pp. 275-301.

SOURCE : https://www.treccani.it/enciclopedia/bartolomeo-da-vicenza_(Dizionario-Biografico)/

Den salige Bartolomeus av Breganza (~1200-1270)

Minnedag: 23. oktober

Den salige Bartolomeus (it: Bartolomeo) ble født rundt år 1200 i Vicenza i regionen Veneto i Nord-Italia. Han tilhørte greveslekten Breganza. Som svært ung begynte han å studere på universitetet i Padova, og han fikk ry som en lærd og from ung mann. På denne tiden møtte han den hellige Dominikus, og rundt 1220 mottok han ordensdrakten i Padova som dominikaner (Ordo Fratrum Praedicatorum – OP) av ordensgrunnleggeren selv. Etter novisiatet studerte han videre i Vicenza og Padova og ble presteviet.

Kort tid etter ble han sendt for å preke mot kjetterne i byene over hele Lombardia og for å slutte fred mellom de krigende partene som ødela landet. Han ble utnevnt til prior i flere hus og styrte dem godt og klokt.

Da han i 1233 prekte i Bologna, etablerte han ridderordenen av den ærerike Jomfru (Frati cavalieri della B.M.V. gloriam) for beskyttelse av den offentlige sikkerhet, enker og foreldreløse og alle i nød. Pave Urban IV (1261-64) godkjente den 23. desember 1261 ordenen. Den hadde bare adelige medlemmer, og regelen tillot dem å gifte seg, ha eiendom og føre et fritt og ubundet liv. Derfor kalte man dem Fratres Gaudentes eller Frati allegri, «Glade brødre». Denne militærordenen for opprettholdelse av fred og offentlig orden var grunnlagt i Languedoc i Frankrike få år tidligere, og den spredte seg til byer over hele Italia og besto til på 1600-tallet.

Bartolomeus' ry spredte seg, og han ble kalt til Roma av pave Gregor IX (1227-41) og utnevnt til minister for det pavelige palass (Magister sacri palatii). Det er Bartolomeus' første biograf Leander som skriver dette, men Bartolomeus selv nevner det ikke i sitt siste testamente, hvor han eksplisitt nevner de viktige posisjonene han har hatt. Minister for det pavelige palass var i praksis den stillingen som pavens personlige teolog som fra Dominikus' tid som regel har vært innehatt av en dominikaner.

I 1244 fulgte Bartolomeus pave Innocent IV (1243-54) til konsilet i Lyon som hans offisielle teolog. På den tiden mente man at Kirken hadde et spesielt behov for å utnevne passende biskoper i Det nære østen, delvis for å ta seg av korsfarernes misligheter og delvis for å sikre at den latinske formen for kristendom i det minste skulle holde stillingen mot de ortodokse. Et resultat av denne politikken var at Bartolomeus i 1252 ble utnevnt til biskop av Limassol (Nimesia, Nemesos) på Kypros. Derfra reiste han til Palestina, hvor han i Joppa, Sidon og Acre møtte den hellige kong Ludvig IX av Frankrike (1226-70), som ledet et korstog til Det Hellige Land for å gjenvinne Jerusalem. De to ble nære venner, og Bartolomeus gjorde kongen slike tjenester at han lovte ham en rekke verdifulle relikvier etter sin hjemkomst til Frankrike.

Etter få år som biskop på Kypros ble Bartolomeus i 1256 (eller 1255) utnevnt til biskop av sin hjemby Vicenza. Noen år senere ble han i stand til å følge opp kong Ludvigs invitasjon til å besøke Frankrike, da han ble utnevnt til pavelig legat til kong Henrik III av England (1216-72), som da var i Aquitania.

Den nye biskopen lå i strid med Ezzelino da Romano, en voldelig og ond hersker som støttet Ghibellinerpartiet mot paven, og han ble tvunget i eksil. Da han kom tilbake, arbeidet han for å restaurere de kirkene som var ødelagt av Ezzelino og å gjenskape fred mellom byene og landsbyene i regionen Veneto. En av hans første oppgaver var en passende skrinleggelse av de relikviene som Ludvig hadde gitt ham. Han fikk reist den storslagne dominikanerkirken Den hellige Krone (Santa Corona) for å huse disse dyrebare relikviene, som ble sagt å inkludere en del av Det sanne Kors og en torn av Tornekronen. Han gjenoppbygde også byen, som var blitt rasert av borgerkriger.

Men borgerkrig var ikke det eneste onde som hjemsøkte Vicenza – kjetteriet gjorde enda større skade. I biskopens fravær hadde albigenserne vært i stand til å etablere seg i området. Bartolomeus brukte sin makt som predikant til å vinne mange kjettere tilbake til Kirken. Han var så høyt æret av folket at borgerne forsøkte å få ham til å overta også det verdslige styre av byen, men det nektet han bestemt. Han fikk også æren av å preke i anledning den andre translasjonen av Dominikus' relikvier, og dette var hans siste offentlige handling.

Han døde i 1270 i Vicenza. [Kildene Butler's Lives of the Saints og Catholic Encyclopedia skriver at han døde den 1. juli 1271.] Det oppsto straks etter hans død en lokal kult, og han ble vanligvis kalt «Den salige Bartolomeus». Han ble saligkåret den 11. september 1793 ved at hans kult ble stadfestet av pave Pius VI (1775-99). Hans minnedag er 23. oktober. Dominikanerne minnes ham den 27. oktober.

De fleste av hans skrifter er gått tapt, men blant dem som er bevart er «Jakten på guddommelig kjærlighet» og en «Redegjørelse for Høysangen». I tillegg er det bevart tre prekensykluser: Om Jomfru Maria, Kristi fester og epistlene og evangeliene på søndagene etter Treenighet.

Kilder: Attwater/Cumming, Butler (X), Benedictines, Index99, KIR, CE, Infocatho, Bautz, santiebeati.it - Kompilasjon og oversettelse: p. Per Einar Odden - Opprettet: 2000-06-16 16:07 - Sist oppdatert: 2006-06-19 16:03

SOURCE : http://www.katolsk.no/biografier/historisk/bvicenza

ICONOGRAPHIE CHRÉTIENNE

dimanche 23 octobre 2016

Bienheureux BARTOLOMEO di BREGANZE (BARTHÉLÉMY), évêque dominicain

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