VINCENZO AL VOLTURNO, SAN, ABBAZIA DI - Enciclopedia Cattolica, Vol. XII, p. 915

Machine translation of the 1948–1954 Italian original. The original text is authoritative.

VINCENZO AL VOLTURNO, ST VINCENT OF, ABBEY OF

Near the sources of the Volturno River, in a vast deserted plateau 500 m above sea level, surrounded by mountains, lie the ruins of the Benedictine abbey of St Vincent the Martyr, founded in 703 by three nobles of the Beneventan court.

Eighteen years after Montecassino, it soon became a flourishing religious and cultural centre and reclaimed the wild area with industrious farming communities. To the east stands the great abbatial church with the ruined palace and buildings, while to the west, beyond the river and bridge, the abbots had smaller churches and oratories built at the foot of the mountain, eleven of which are recorded in the *Chronicon Vulturnense*. Only fifteen years after its foundation, monks and local people came to rebuild Montecassino, which had been destroyed by the Lombards of Zotone. Among the abbots is remembered Giosuè, who in 808 consecrated the abbatial church in the presence of the Carolingian court. After the Saracen invasion of 854, the massacre of 10 October 882 followed, in which 800 monks perished along with Abbot Majone. The survivors took refuge in Capua, but after thirty years the abbey enjoyed a new lease of life, which the *Chronicon* records with the church consecrated by Paschal II. From 703 to 1154, thirty-six abbots are recorded, and of the later periods, little known, considerable remains survive.

In 1885, a few metres from the bridge, a painted crypt-oratory came to light, entirely decorated during the abbacy of Epiphanius (826–43). In the central vault, the Saviour and the Virgin are depicted within two large star-studded circles. On the walls below and in the apse are winged archangels, the Annunciation, the Nativity, and the Baptism of Jesus; near the altar, the Crucifixion, the Madonna, female saints, and the stories of St Stephen and St Lawrence, etc., form an important Carolingian pictorial cycle. In the large rectangular forecourt, with its ancient entrance a few metres from the bridge, there is a sacred atrium with fragments of wall decoration, but perhaps a church, judging by the remains of low walls built against the front of the crypt, between the ancient window that lets light into the painted crypt below and the altar above, of which some traces remain. Above the painted crypt, hewn from the same natural tufa rock, is a structure with three apses.

Article illustration — ## VINCENZO AL VOLTURNO, ST VINCENT OF, ABBEY OF

VINCENZO AL VOLTURNO, ST VINCENT OF, ABBEY OF

In 1885, a few metres from the bridge, a painted crypt-oratory came to light, entirely decorated during the abbacy of Epiphanius (826–43). In the central vault, the Saviour and the Virgin are depicted within two large star-studded circles. On the walls below and in the apse are winged archangels, the Annunciation, the Nativity, and the Baptism of Jesus; near the altar, the Crucifissione, the Madonna, the female saints, the stories of St Stephen and St Lawrence, etc., form an important Carolingian pictorial cycle. In the large rectangular forecourt, with its ancient entrance a few metres from the bridge, there is a sacred atrium with fragments of wall decoration, but perhaps a church, judging by the remains of low walls built against the front of the crypt, between the ancient window that lets light into the painted crypt below and the altar above, of which some traces remain. Above the painted crypt, hewn from the same natural tufa rock, is a structure with three apses.

VINCENT OF VOLTURNUS, SAINT, ABBEY OF

Sarta, 180 years after Montecassino, soon became a flourishing religious and cultural center and reclaimed the wild area with industrious farming populations. To the east stands the great abbey church with the palace and ruined buildings, and to the west, beyond the river and bridge, the abbots had small churches and oratories built at the foot of the mountain, eleven of which are recorded in the *Chronicon Vulturnense*. Barely fifteen years after its foundation, monks and local people flocked to rebuild the abbey of Montecassino, which had been destroyed by the Lombards of Zotone. Among the abbots is remembered Giosuè, who consecrated the abbey church in 808 in the presence of the Carolingian court. After the Saracen invasion of 854, the massacre of 10 October 882 followed, in which 800 monks perished along with Abbot Majone. The survivors took refuge in Capua, but after thirty years the abbey enjoyed a new lease of life, which the *Chronicon* recalls with the church consecrated by Paschal II. From 703 to 1154, thirty-six abbots are recorded, and of the later periods, little known, considerable remains survive.

In 1885, a few meters from the bridge, a crypt-oratory came to light, entirely painted during the abbacy of Epiphanius (826–43). In the central vault, the Saviour and the Virgin are depicted within two large star-studded circles. On the walls below and in the apse, winged archangels, the Annunciation, the Nativity, and the Baptism of Jesus; near the altar, the Crucifixion, the Madonna, female saints, and the stories of St Stephen and St Lawrence, etc., form an important Carolingian pictorial cycle. In the large rectangular forecourt, with its ancient entrance a few meters from the bridge, there is a sacred atrium marked by fragments of wall decorations, but perhaps a church, judging by the remains of small walls built against the front of the crypt, between the ancient window that lets light into the painted crypt below and the altar above, of which traces remain. Above the painted crypt, hewn from the same natural tufa rock, is a structure with three apses.

Bibl.: *Chronicon Vulturnense*, ed. by V. FEDERICI, GIACOMO, in *Fonti per la storia d’Italia*, 58, Rome 1925; L. Bertolini, *L’abbazia di S. Vincenzo al Volturno*, Montecassino 1929; G. Chierici, *La cripta dipinta di S. Vincenzo al Volturno*, in *Atti del IV Congresso Nazionale di Studi Romani*, Rome 1938, pp. 375–386; E. Bertaux, *L’art dans l’Italie méridionale*, Paris 1904, pp. 180–183.

In 1885, a few metres from the bridge, a crypt-oratory came to light, entirely painted in the time of Abbot Epiphanius (826–43). In the central vault the Saviour and the Virgin are depicted within two large star-studded circles. On the walls below and in the apse are winged archangels, the Annunciation, the Nativity, the Baptism of Jesus; near the altar the Crucifixion, the Madonna, female saints, the stories of St Stephen and St Lawrence, etc., form an important Carolingian cycle of frescoes. In the large rectangular forecourt, with its ancient entrance a few metres from the bridge, there is a sacred atrium marked by fragments of wall paintings, but perhaps a church judging by the remains of low walls built against the front of the crypt, between the ancient window that lets light into the painted crypt below and above the altar, of which some traces remain. Above the painted crypt, hewn from the same natural tufa mass, is a structure with three apses.

VINCENZO AL VOLTURNO, SAN, ABBEY OF. — Near the sources of the Volturno river, in a vast deserted plateau 500 m above sea level, surrounded by mountains, lie the ruins of the Benedictine abbey of St Vincent the Martyr, founded in 703 by three nobles of the Beneventan court.

Eighteen years after Montecassino, it soon became a flourishing religious and cultural centre and reclaimed the wild area with industrious farming communities. To the east stands the great abbey church with the ruined palace and buildings, and to the west, beyond the river and bridge, the abbots had small churches and oratories built at the foot of the mountain, eleven of which are recorded in the *Chronicon Vulturnense*. Only fifteen years after its foundation, monks and local people hastened to rebuild Montecassino, which had been destroyed by the Lombards of Zotone. Among the abbots is remembered Josue, who consecrated the abbey church in 808 in the presence of the Carolingian court. After the Saracen invasion of 854, the massacre of 10 October 882 followed, in which 800 monks perished along with Abbot Majone. The survivors took refuge in Capua, but after thirty years the abbey enjoyed a new lease of life, as the *Chronicon* records with the church consecrated by Paschal II. From 703 to 1154 thirty-six abbots are recorded, and of the later periods, little known, considerable remains survive.

Bibl.: *Chronicon Vulturnense*, ed. by V. FEDERICI, GIACOMO, in *Fonti per la storia d’Italia*, LVI (Rome 1925); L. Bruzza, *Scavi nella chiesa di S. Vincenzo al Volturno*, in *Bullettino dell’Istituto di corrispondenza archeologica*, 1876, pp. 129–140; G. Chierici, *La cripta dipinta di S. Vincenzo al Volturno*, in *Atti della Pontificia Accademia Romana di Archeologia*, ser. 3, XX (1943–44), pp. 137–164.

VINCENZO AL VOLTURNO, ST VINCENT OF, ABBEY OF

Near the sources of the Volturno River, in a vast deserted plain 500 m above sea level, surrounded by mountains, lie the ruins of the Benedictine abbey of St Vincent the Martyr, founded in 703 by three nobles of the Beneventan court.

his country. The cause for beatification began in 1697 and ended on 21 August 1729; in 1737 Clement XII canonised him and on 12 May 1885 Leo XIII proclaimed him patron of charitable works. The feast for the universal Church is 19 July.

**Writings.** — St VINCENT has left only the *Regles ou Constitutions communes de la Congrégation de la Mission* (Paris 1658) in print. Yet in 1748 it was reckoned that he had signed some 30,000 letters. The Coste edition in its first eight volumes contains those that survive, namely fewer than 3,000, addressed to some 400 different correspondents from every walk of life; they are of prime importance for the history of religious life in the 17th century. Of the *Entretiens aux Filles de la Charité* 120 conference texts survive (vols. IX–X of the Coste edition), living models of catechesis that draw with equal effectiveness on Sacred Scripture and everyday events. Volumes XI–XII of the Coste edition give 224 texts or summaries of addresses to priests of the Mission; they convey a particularly direct and vigorous spiritual teaching. The doctrine that St Vincent teaches certainly derives from that of de Bérulle and St Francis de Sales, whose works he read assiduously, but it has passed through and been lived by his own spiritual experience and reflection. In the face of Quietist aberrations and Jansenist rigorism, he represents the continuation of the best French ascetic tradition.

Bibl.:** L. Abelly, *La vie du vénérable serviteur de Dieu, V. de P.*, Paris 1664; P. Collet, *La vie de s. V. de P.*, Nancy 1748; P. Coste, *Le grand Saint du grand siècle, Monsieur V.*, 3 vols., Paris 1932; T. Casini, *S. V. de P.*, Florence 1937. **Studies:** J. Dalarue, *L'idéal missionnaire du prêtre d'après s. V. de P.*, Paris 1932; id. 1947; A. Dodin, *S. V. de P.*, ibid. 1949, V. BIBLICA. pp. 32–34; id., *En prière avec Monsieur V.*, 2nd ed., ibid. 1951.

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VINCENZO FERRERI, ST

Painting on canvas by Titian — Rome, Galleria Borghese.

In 1617 he had organised at Châtillon a Confraternity of Charity to care for the sick poor and needy; a similar one was founded in 1623 at Clichy and others arose on this model in parishes throughout France. But it was in Paris especially that the Saint enlisted the Ladies of Charity (v.) in forms of beneficence suited to the manifold miseries of a great city. No distress escaped his notice, from that of galley convicts to Christian slaves in Barbary, from beggars to prisoners, from abandoned infants to women in danger or fallen. He enlisted the Ladies in the miseries of the sick at the Hôtel-Dieu, especially to prepare them for death; and to assist the Ladies he called in the Daughters of Charity (v.), gradually giving them their own organisation. In public calamities arising from the emergencies of war he met the immense needs of the most desolate provinces of Lorraine (1638), the Île-de-France (1648) and Picardy (1650).

A second concern of the Saint was the sanctification of the people through humble and simple preaching and frequent missions, and for this he quickly secured zealous priests who were gathered into the Congregation of the Mission (v.). To this end he obtained the Collège des Bons-Enfants (1625) with a suitable endowment provided by Madame de Gondi. In January 1632 the missionaries also received the priory of Saint-Lazare, which belonged to the Canons Regular, and from it they took their name in France. Besides missions among the French people, they later undertook those among particular unbelievers, especially in Madagascar. Closely linked with the establishment of the Missionaries is the Saint’s third concern: the reform of the clergy, which he pursued through clerical retreats (1633), the Tuesday conferences, and seminaries (1642).

Undeniably in the development of this activity the Saint enjoyed the help and cooperation of many, not least the Company of the Most Blessed Sacrament (v.), begun in 1630, of which he was a member even before 1637; yet while that body ended in 1666 owing to court hostility, the Saint’s work continued to grow and not even the Revolution could prevent its revival. When he died, his influence had crossed the frontier of