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Bank of America’s Master Net System

Introduction:

The Bank of America is one of the highly reputed banks in America in 1970’s. There was a time for Bank of America that it has a business that served about two and a half million customers. The Bank was going upwards day by day. Due to some change in higher management and some wrong decisions the bank has a huge loss. To continue to the way of success the bank started a new system called Master Net system also called as Trust Plus .The system is for automation and having online system for customers. After having a huge loss in this system a rick assement is made to analyze the problems our mail focus is on the after failure matters and risk factors that are neglected during development of system.

History Of Master Net

Master Net system is developed for taking the lead in market after huge losses in the decade of 70’s these losses are named to the president of Bank Tom Clausen. The policies of Tom are far different from his preccders. He emphasizes on the big loans that are not for common man. The other mistake by him is that he orders his staff to make a progress of 10% every year. To fulfill his commands his staff make cheap loans plan that are not feasible in business point of view.

1981, Sam Armacost took over as president of Bank of America he wants to make his bank in the state of earning of good profit so he Armacost decided to make technological involment in bank sytem.In early step Armacost called Clyde R.Claus executive vice president in charge of the trust department to make a software system or close the trust business. So the internal staff tries to develop a system but they failed badly having wastage of both money and time they bare the loss of about 6 Million Dollars and One year. After such failure Claus do not depend on his staff and go for some vendor of software

At that time Claus know about Stephen Katz of. Premier Systems He is a very famous and young man and recently leaved the SEI corp. after developing software on its own MBA thesis to many banks. At some party Katz’s meet some bank of America officials. Katz’s got settlement for developing system for Bank of America

Development of Master Net:

After having the project Katz and Premiere started working on project .The proposed name as Master Net or Trust Plus. The system consist of one large system and 8 small systems .The main purpose of system after developing system is to provide services to small banks . The initial budget set for the system is of 420 Million Dollars and the end date is 31 December 1984.

The development of system started with rapidly and in well organized method. The meetings of stake holders are arranged at the start of each month to gather requirements   and to know about the development of system. This system is well appreciated from all other banks and got a donation of 1.5 Million Dollars from California state.

When the initial date of 31 December passed the management and Katz are relaxed and confident about the development of system and they are not worried.

At the same time Armcost hired Ichak Adizes  as a consultant. In the result of that a department is formed called BASE (Bank of America System Engineering) BASE was headed by Max Hopper from American Airlines.

From the formation of BASE Katz has lost his authority at the bank’s technological progress. Despite of that he keeps working and in May he thinks that the system is ready for the public and the transformation to the system

So the two day party is organized to demonstrate the system to the clients. The cost on that party exceeds 75 Thousand Dollars.

Transformation to Master Net

Katz’s and his workers think that it is the time for the transformation to Master Net and to make it functional. So the first step called for the movement of the $38 billion worth of. Institutional trust customers first. The department made several attempts to insert data but failed due to poor response time and very long system crashes. The system is so large that every single client asset had to be classified into128 asset types. At the same time the president Armocast was removed by his post

Failure Of Master Net:

                                    After having the failure in data transformation Bank of America sold trust to Wells Fargo for 100 million Dollars the staff of the system is working continuously to restore the system in working condition. About half of the customer’s data are transferred to Master Net and problems are occurred about 21 of 25 prime disks are replaced to continue to system. T the result of that many key employees of bank quit their jobs . In result of that Bank was on Hold for three months. To gain the lost reputation the consultants are hired.

The master Net is having big problems with account status report to solve that Bank of America publicly announced that the problems would be solved. In October of 1987, both Claus and Mertes resigned due to problems. After that bank immediately formed a seven member committee to handle the Master Net problem. Michael Simmons, formerly in charge of computers and telecommunications was hired in July of 1988 to work as a head of BASE.

Risk Assesment of Master Net

This part of report will assess the risks that Bank of America was gets by  MasterNet project in first part the work of  Kemerer and Sosa's work will be reviewed then the MasterNet project will be analyzed using Clemons' five-point risk.

Review of the work of kemerer and Sosa Their thesis states that  “Tthere exist significant systems development challenger, that present risks or even barriers to some org4nizations'attempts to use IT strategically, and that executives and systems developers who are considering an SIS development must plan carefully to avoid these. Pitfalls and increase the likelihood of a successful SIS”.

The Five-Risk Analysis

 The following explains the Master Net Project by Clemons’ five-risk framework

1.       Financial Risk

2.       Technical Risk

3.       Project Risk

4.       Functional Risk

5.       Systemic Risk

Now we will discuss each of them in detail 

1.       Financial Risk:

During the MasterNet project period, BofA’s finances can best be described as weak the main financial risk features of system are the following

Completion of Work

 The system failure of Master Net pressurizes the bank to perform the intended services very fatly, usually via manual labor. For example, in 1983, BofA’s investment Securities Division (BISD) installed a new computer system to handle the volume of transactions flooding the operation. The new system was started up while the old system was shut down. Unfortunately, the new system worked improperly, misreporting thousands of transactions. Teams of auditors were brought in to sort through every transaction by hand. In this case, a $20 million reserve was set up to cover losses and audit expenses.

Inaccurate Transaction Recording

When bank cannot accurately record transactions, it must resort to "blind settling"-the practice of accepting-the transaction terms that the counter-party recorded. If the comparison of Banks record and the customer   is changed then automatically paid and the- exception is verified manually.

 Inaccurate Asset Tracking

 The Master Net system was designed to track the asset of its accounts. Since-Bank of America managed $38 billion institutional dollars. The personal trust business was never transferred to the system, so it was not at risk.

Loss of Managed Assets

Before the selling of institutional trust the total managed assets had fallen down from $38 billion to $34 billion. This represents a 10% decrease and an approximate revenue loss of 10%.

Loss of Peripheral Business

The above things of the MasterNet project damaged Bank of America reputation. This event certainly had a negative effect.

2.       Technical Risk

According to Clemons analysis the Master Net System is not feasible due to lack of technology unavailability. Most of this functionality was directed at the master trust and custodial trust business, both of which are significantly more complicated than the corporate trust business. In fact, six of the eight subsystems were successfully implemented and used within the bank. Initial designs called for the use of a single eight megabyte, one MIP Prime processor. As database and functionality requirements, grew through the development, the system grew to three sixteen megabyte, eight MIP Prime processors on the conversion date. This shows that the technical risk is not considered at development phase. The end result of the project was a system with 3.5 million lines of code, a Large amount by any standard.

3.       Project Risk

According to Clemons, project risk is the possibility that the firm cannot execute the task. He cites such possibilities. as the project is too large or complex or the skills and expertise of the staff do not match the needs of the project. Project risk has the broadest reach and thus demands detail along many different dimensions. There- fore, this section will be broken into five subsections.

a.      Management Philosophy and Vision

As Armacost was the president of Master Net he Makes the steps to hire the best staff but the staff hired is not of the field of banking and have no experience in banking so that step was wrong . The people hire should have the good knowledge of banking.

b.      Consultants

Bank of America made significant use of consultants throughout the MasterNet project. In fact, the basic design of the system was given to Steven Katz of Premier Systems.

The selection of Katz was based mostly on his past accomplishments. As a partner with Alfred West, he successfully sold software systems to small banks through the 1970s. Premier was a young company that needed to establish some credible business. A contract with one of the largest banks in the country would give prestige to the Premier name as well as provide it with an infusion of money.

c.       Management Capability and Continuity

In April of 1981, Sam Armacost became, at age forty-one, the youngest man to run the bank since A.P Giannini's early days. Armacost was considered charming and personable. Armacost had moved quickly through the bank's management hierarchy, never staying at a job for more than two years. He led a charmed career, having never been affected by an economic downturn, and was pushed to the top. Even he admitted in early 1981 that it might be too early for him to become president. Throughout the 1982-1988 periods, Armacost had faced some controversial events.

d.      Organizational Factors

Bank of America’s staff thinks that it would be difficult to change a system that had been in place for twenty years. First, there are the problems associated with any move to a new system. Second, there are the problems related to the use of such drastically modern technology. The movement of the BASE employees also put stress on the employees working on MasterNet

e.       Other System Projects

As a large bank, Bank of America participated in many systems development projects. Directly related to the trust business and previously mentioned, the bank attempted to develop a new trust System in 1981 only to lose $6 million and a year's time.                                        

4.       Functional Risk

Clemons defines functional risk as the possibility that the completed project either does not do what the user wants or users needs have changed enough to make the system useless. The administration and accounting of a trust business is a difficult business due to the wide variety of assets, client needs, and government regulations.

This competition has sliced into profits and made the margin of comfort slimmer. MasterNet's functionality was additionally complex because it had to satisfy so many different groups the trust accounting business is a complex, technology. . In an attempt to satisfy everyone, the project became bogged down in massive amounts of code that contributed to its downfall.

5.       Systemic Risk

Systemic -risk is different in that it implies successful implementation. Clemons says that systemic risk is the possibility that the system has such a large impact that it alters the environment and all Assumptions about costs and benefits. By definition, this type of risk is entirely unpredictable. Therefore, very little can be done to com- bat it. As for Master Net's grand functionality, clients stress that accuracy and timeliness of reports are the most important factor

Secularism VS Islamic Society

1-What Is Secularism?

Secularism means that Religion is personal affair of everyone and Government can not bound anyone to change religion. Government should make policies not related to the religion. Political point of view Secularism is Separation of Religion and government. It is also said that secularism is separation of church and state. The world largest Electronic encyclopedia (en.wikipedia.org) Defined secularism as

“Secularism is the assertion that governmental practice or institutions should exist separately from religion from/or religious beliefs”.

It means that governmental institutions are separate from religion and there is no religion announced by the government as state religion. All the Modern European counties are secular states. America is also a secular state.

In Europe it is considered that secularism is movement toward modernism. All the secular states of world have different opinion that why they are secular.

Secularists tend to prefer politicians to make decisions for secular rather than religious prospective. In this respect, policy decisions pertaining to topics like abortion, embryonic stem cell research, same-sex marriage and sex education are prominently focused upon by the American secularist organizations.
Some of the states that are "constitutionally secular" are , France,  South Korea, India, and the United States,Turkey.

2-History of Secularism:

The term “Secularism” was first time introduced by a British writer George Holyoake in 1846.

Holyoake used this term to describe his views about promoting social values different from religion.

George Holyoake's 1896 publication defines secularism as:
“Secularism is a code of duty pertaining to this life, founded on considerations purely human, and intended mainly for those who find theology indefinite or inadequate, unreliable or unbelievable. Its essential principles are three:
1- The improvement of this life by material means.
2- That science is the available Providence of man.
3- That it is good to do well. Whether there is other good or not, the good of the present life is good, and it is good to seek that good.

Secularism is often associated with the Age of Enlightenment in Europe, and plays a major role in society of west. The principles, but not necessarily practices, of separation of church and state in the United States and in France draw heavily on secularism. The idea of separation of religion and government has also existed in India. The modern Indian society is based on these values and to a certain extent; this attempt has been successful as well. Secular states also existed in the Islamic world .

A lot of religions accept the primacy of the rules of secular, democratic society but may still seek to influence political decisions or achieve specific privileges or influence through church-state agreements .So many Christians support a secular state, and may acknowledge that the conception has support in biblical teachings, particularly Jesus' statement. However, some Christian fundamentalists (notably in the United States) oppose secularism, often claiming that there is a "radical secularism" ideology being adopted in current days and see secularism as a threat to "Christian rights” and national security. The most significant forces of religious fundamentalism in the contemporary world are Fundamentalist Christianity and fundamentalist Islam. At the same time, one significant stream of secularism has come from religious minorities who see governmental and political secularism as integral to preserving equal rights.
Some people think that in this century of mass politics, it is wiser to view our politics in terms of Democracy/Dictatorship rather than Islam/Secularism.

Historically, non-religious groups and activists have promoted secularism and separation in World.

3-Secular Organizations:

There are some organizations which morally support secularism and tell people about secularism. Groups such as the National Secular Society in United Kingdom and Americans United campaign for secularism and are often supported by Humanists. In 2005, the National Secular Society held the inaugural "Secularist of the Year" awards ceremony. Its first winner was Maryam Namazie, of the Worker-Communist Party of Iran.
Another secularist organization is the Secular Coalition for America, it is linked to many secular humanistic organizations and many secular humanists support it, as with the Secular Society, some non-humanists support it.
Local organizations such as Free thought Association of West Michigan work to raise the profile of secularism in their communities to include secularists, freethinkers, atheists, agnostics, and humanists under their organizational.
There are some student Organizations, such as the Toronto Secular Alliance, try to popularize secularism on campus. The Secular Student Alliance is an educational nonprofit that organizes and aids such high school and college secular student groups.
In Turkey, most prominent and active secularist organization is Atatürk's Thought Association (ADD), which is credited for organizing demonstrations in four largest cities in Turkey in 2007, where over 2 million people, mostly women, defended their concern in and support of secularist principles.
Leicester Secular Society founded in 1851 is the world's oldest secular society.

4-Secularism VS Islamic Society:

Secularism and Islam are two different thoughts. Islamism is an idea for restoring the political side of Islam in modern times. This movement has been identified as a new phenomenon emerging among Muslim societies as a result of the political and cultural domination of the West through colonization.
Islam provides governance wherein the subjects of an Islamic government can exist in harmony while the Islamic government remains under the obligation to provide protection to develop individual cultures. The Islamic government is, nevertheless, not simply guided by majority votes and individual or group whims and desires, but guidance from the Divine is at the core of its governing principles.
Islam is complete way of life. It provides the necessary guidelines and examples for an exemplary political system that respects human rights, upholds noble and moral social values and establishes justice by removal of injustices. Islam provides that framework within which all sacred imperatives of a healthy relationship between God-man, man-man and man-environment are enshrined. Freedom of speech is key element of Islamic societies that lead to magnificent discoveries, inventions and scientific advancements in the past.
The modern threats of injustice are proven drivers to generate not only the vigilance, but also positive activism for possible ratifications in the context of Islam/Secularism dichotomy. It is an absolute requirement to respond to injustice of any form or nature. The Quran is the testimony for that as well as the Prophet as the ultimate leader of the Ummah.
The challenge is however, and has remained as always: how do we as subscribers to the Islamic way of life ensure continuity and creativity in our response to ever changing current affairs while staying within the prescribed sacred imperatives of the Quran and the Sunnah? The Ummah, unlike ever before, is much larger and increasingly complex than any point of time in Islamic or human history. So how do we, as deputies of the Prophet Muhammad and vicegerents of Allah on Earth, serve the essence of the Ummah in an ever changing social, political and economical environment of our planet, that is Earth?
An alternative sense of Islamism is used, meaning Muslim individual and/or organizational efforts which have as their goal the establishment of Islamic law as background for a Muslim governmental system and to plead for the re-emergence of Ummah.
In Islam, there is no particular political solution. Religion is politics and politics is religion. The term democracy/dictatorship is irrelevant because Islam can flourish under both regimes. Mass injustice comes into being under democratic regimes (Egypt, India, US) as well as under dictatorial regimes (Saudi Arabia, Vatican and China). Justice is yet again a relative term as it depends on who defines it.
Islam Plays very important role in our life. Secularism says that religion should not interfere in state matters, but Islam offers the complete method of leading life. Islam gives us complete political system, like Ministries, deviation, union council, departments and other political entities.
Thus, the fight between Islamists and secularists has its basis in what Muslims consider as their Caliph system. Opposed to this is the idea of perpetuating the colonial legacy of separating religion from politics, which was introduced after the colonial occupation.

The tendency to limit secularism to the experiences of west European and North American countries with Christianity since the 18th century. Whether viewed as "separation of church and state" or "disestablishment of religion," such definitions are obviously specific to certain situations and do not address the continuing social and political role of religion in public life, even in those settings. For instance, efforts to sever institutional links between religion and the state cannot apply to the role of religion in politics, since there is no way of knowing the motives of people’s political action, let alone attempting to control that.

It is also problematic to equate secularism with disregard for religion, or a diminishing role for it in public life, as some scholars have argued in relation to Western societies. Since that could not possibly mean that religion has no influence whatsoever in the public life of any society, as that is obviously false, the question becomes what sort of influence, and how is it diminishing? From this perspective, secularism should be understood in terms of the type of relationship between religion and the state, rather than a specific way in which that relationship has evolved in one society or another.

The form that relationship should take in pluralistic societies has to be the product of organic development over time, and be accepted as legitimate by the population at large, instead of expecting it to drastically change immediately by constitutional enactment or political rhetoric.

As a matter of terminology that is relevant to this deeply contextual approach, it should be noted that the term "secularism" in its west European and North American sense has come to Africa and Asia in the suspect company of colonialism. For the Islamic societies in particular, this term is commonly associated with militantly anti-religious attitudes of the French Revolution, in relation to Christianity. Nevertheless, this term can be used in relation to experiences of African and Asian societies, provided it is understood and applied in the specific context of each society, rather than as a feature of liberal political or constitutional transplant. This view of secularism, I believe, will redress much of the apprehension about the concept as a tool of Western imperialism.

On the substantive side of the issue, the most compelling argument for an Islamic rationale for secularism is its necessity for pluralistic nation states that are able to safeguard the freedom of religion and belief of believers and non-believers alike. That is, the freedom of religion and belief of Muslims as well as non-Muslims is more likely to be violated by a state that seeks to promote a particular religious doctrine than one that is neutral on the matter.

Secularism may be accepted in a Christian society but it can never enjoy a general acceptance in an Islamic society. Christianity is devoid of a shari`ah or a comprehensive system of life to which its adherents should be committed. As such, a Christian could accept secularism without any qualms of conscience. Furthermore, Westerners, especially Christians, have good reasons to prefer a secular regime to a religious one. Their experience with "religious regimes" - as they knew them - meant the rule of the clergy, the despotic authority of the Church, and the resulting decrees of excommunication and the deeds of forgiveness, i.e. letters of indulgence.

Muslim societies, the acceptance of secularism means something totally different; i.e. as Islam is a comprehensive system of worship (`ibadah of ALLAH(s.w.t)) and legislation (Shari`ah), the acceptance of secularism means abandonment of Shari`ah, a denial of the divine guidance and a rejection of Allah’s injunctions; It is indeed a false claim that Shariah is not proper to the requirements of the present age. The acceptance of a legislation formulated by humans means a preference of the humans’ limited knowledge and experiences to the divine guidance: "Say! Do you know better than Allah?" (2:140).

For this reason, the call for secularism among Muslims is rejected by Islam. Its acceptance as a basis for rule in place of Shari`ah is downright riddah. The silence of the masses in the Muslim world about this deviation has been a major transgression and a clear-cut instance of disobedience which have produces a sense of guilt, remorse, and inward resentment, Secularism is compatible with the Western concept of God which maintains that after ALLAH had created the world, He left it to look after itself. In this sense, ALLAH’s relationship with the world is like that of a watchmaker with a watch, he makes it then leaves it to function without any need for him. This concept is inherited from Greek philosophy, especially that of Aristotle who argued that God neither controls nor knows anything about this world. This is a helpless God as described by Will Durant. There is no wonder that such a God leaves people to look after their own affairs. This concept is totally different from that of Muslims. We Muslims believe that Allah (SWT) is the sole Creator and Sustainer of the Worlds. One (Who takes account of every single thing)(72:28); that He is omnipotent and omniscient; that His mercy and bounties encompasses everyone and suffice for all. In that capacity, Allah (SWT) revealed His divine guidance to humanity, made certain things permissible and others prohibited, commanded people observe His injunctions and to judge according to them. If they do not do so, then they commit kufr, aggression, and transgression."

It is commonly claimed that Islam mandates the establishment of an "Islamic state" which will implement and enforce Shari’a (the normative system of Islam) as the law of the land. But in my view, the notion of an Islamic state is a contradiction in terms because whatever principles of Shari’a are enacted by the state as positive law cease to be the normative system of Islam by the very act of enacting it as the law to be enforced by the state. Since there is so much diversity of opinion among Islamic schools of thought and scholars, any enactment of Shari’a principles as law would have to select some opinions over others, thereby denying believers their freedom of choice among equally legitimate competing opinions.

Moreover, there is neither a historical precedent of an Islamic state to be followed, nor is such a state practically viable today. As the most avowed advocate of an Islamic state today would concede, there has never been such a state throughout Muslim history, since that of the Prophet in Medina, which was so exceptional as to be useful as a model to be applied today. Recent experience has also shown that the implementation of Shari’a as the official law of the state is untenable in economic and political terms in the modern nation state in its present global economic and political context because it conflicts with international law.

Many Middle Eastern nations have tried hard over the past few decades to secularize, but without much success. The backlash from Muslim traditionalists has been strong because Islam doesn’t have a tradition of separating church and state.

The cult of Mustfa Kamal Ataturk arose from his determination to make Turkey , a majority Muslim country, a secular state, one whose citizens would regard themselves primarily as Turks, not Muslims, and who would look toward Europe for cultural and political guidance.

To achieve this goal, Kamal abolished the Caliphate, which made the Ottoman sultan, as Caliph, not just the ruler of an empire but the protector of the entire Islamic community, or umma. He then exiled the last Caliph and replaced theocracy with his own charismatic brand of nationalism, telling the ethnically diverse groups of his fledgling country that only a modern, secular, democratic society could give them a viable state.

It is against the law, for instance, to wear a head- scarf in a government building or a public university. Provisions that have been used to shut down Islamist political parties.

Turkey still regards Europe, not the Middle East, as its natural ally, though it has never quite been accepted into that club. Oddly enough, its candidacy for membership in the European Union has been stalled by criticism over its restrictions on religion. And in the paradox that is Turkey, some of its Islamists have come to regard the West as the protector of their religious liberties, with one Islamist party supporting joining the European Union.

Naturally, many Turkish officials bristle at the European criticism of religious restriction. Howard Eisenstat, an instructor at Koc University in Istanbul, who is writing his doctoral dissertation on Turkish nationalism at the University of California at Los Angeles, describes Turkey's anxiety this way: "If you want us to democratize by giving rights to people who aren't truly democratic, what is the guarantee that these people are going to play by the rules? "

Turkey is politically and strategically a European nation. But, geographically it's both a European and Asian nation. Some of its region falls into the Asian continent.

Turkey is Islamic as well as secular state. After the First World War turkeys General Mustafa kamal Pasha decided to separate the countries of Empire of Usmania. Then pasha’s secularize the country as well. He changed the whole scenario of the country. Wearing hijab was banned in colleges, Universities and other departments of the country.

In America, too, there are large institutions which for the backbone of secular, civil society. The Christian Right is working hard to co-opt them for their religious agenda. It’s not that the institutions have failed in their goals, but rather that they have done too well because they have made society safe for the irreligious.

Opponents argue that secular government creates more problems than it solves, and that a government with a religious is good. Some Christian opponents contend that a Christian state can give more freedom of religion than a secular one. For evidence, they give Norway, Iceland, Finland. All with constitutional links between church and state and yet also recognized as more progressive and liberal than some countries without such a link. For example, Iceland was among the first countries to legalise abortion, and the Finnish government provides funding for the construction of Mosques. Some cite the counter example of the Netherlands and, more recently, Sweden, it being  a secular state.
Some modern commentators have criticized secularism by conflicting it with religious, atheistic belief systems. The word secularism itself is commonly used as a pejorative by religious conservatives in the United States.
The funny thing about this “secularism” is that the majority of the people who make up society aren’t secular. According to the CIA World Fact Book , 84% of the country is religious, and of that 84%, 78.5% is Christian.
Our neibour country India is also a secular state. Indian says that secularism is very important for India and India can not survive without secularism. They argue that Political and educational stability is only with the secularism in India.
In the present political circumstances the future of secularism does not seem to be bright. However, one should not take short-term view based only on given context. Human brings, have always struggled to transcend their given situation; A purely contextual view tends to be realistic but is also a restricted one.

World has very big challenges to meet due to its economic backwardness and unemployment, which sharpen communal struggle. Unemployed and frustrated youth can easily be induce to think and act communally as he thinks his unemployment is due more to his caste or community than economic backwardness. Secularism is not solution.

Reality Of Valentine Day

(It is not an islamic Event,It is for christians) Saint Valentine's Day, commonly shortened to Valentine's Day,is a holiday observed on February 14 honoring one or more early Christian martyrs named Saint Valentine. It is traditionally a day on which lovers express their love for each other by presenting flowers, offering confectionery, and sending greeting cards (known as "valentines").

 The day first became associated with romantic love in the circle of Geoffrey Chaucer in the High Middle Ages, when the tradition of courtly love flourished. It was first established by Pope Gelasius I in 496 AD, and was later deleted from the General Roman Calendar of saints in 1969 by Pope Paul VI. Modern Valentine's Day symbols include the heart-shaped outline, doves, and the figure of the winged Cupid. Since the 19th century, handwritten valentines have given way to mass-produced greeting cards.

History of Valantine Day Numerous early Christian martyrs were named Valentine. The Valentines honored on February 14 are Valentine of Rome (Valentinus presb. m. Romae) and Valentine of Terni (Valentinus ep. Interamnensis m. Romae).

 Valentine of Rome was a priest in Rome who was martyred about AD 269 and was buried on the Via Flaminia. His relics are at the Church of Saint Praxed in Rome,and at Whitefriar Street Carmelite Church in Dublin, Ireland. Valentine of Terni became bishop of Interamna (modern Terni) about AD 197 and is said to have been martyred during the persecution under Emperor Aurelian.

He is also buried on the Via Flaminia, but in a different location than Valentine of Rome. His relics are at the Basilica of Saint Valentine in Terni (Basilica di San Valentino). The Catholic Encyclopedia also speaks of a third saint named Valentine who was mentioned in early martyrologies under date of February 14. He was martyred in Africa with a number of companions, but nothing more is known about him.

No romantic elements are present in the original early medieval biographies of either of these martyrs. By the time a Saint Valentine became linked to romance in the 14th century, distinctions between Valentine of Rome and Valentine of Terni were utterly lost. In the 1969 revision of the Roman Catholic Calendar of Saints, the feast day of Saint Valentine on February 14 was removed from the General Roman Calendar and relegated to particular (local or even national) calendars for the following reason:

"Though the memorial of Saint Valentine is ancient, it is left to particular calendars, since, apart from his name, nothing is known of Saint Valentine except that he was buried on the Via Flaminia on February 14.

" The feast day is still celebrated in Balzan (Malta) where relics of the saint are claimed to be found, and also throughout the world by Traditionalist Catholics who follow the older, pre-Second Vatican Council calendar. February 14 is also celebrated as St Valentine's Day in other Christian denominations; it has, for example, the rank of 'commemoration' in the calendar of the Church of England and other parts of the Anglican Communion.