Farina was previously Bishop of Troia (1919–1924). He was appointed bishop of Foggia on 18 December 1924, by Pope Pius XI. On retirement, on 1 February 1954, he became Titular Archbishop of Hadrianopolis in Honoriade. He died on 20 February 1954. Angelo G. Dibisceglia (1975), "Foggia tra primo e secondo dopoguerra. L’episcopato di Fortunato Maria Farina tra confronti e scontri," (in Italian), in: Vita Ecclesiale. Rivista dell’Arcidiocesi di Foggia-Bovino, N.S., XXXVI (2010) 1, pp. 181-195.
Cosenza was born at Rocca Scalegna (diocese of Lanciano) in 1807. He became an Observant Franciscan in 1825, and in that Order he was Visitor General of the Province of Lucania and the Abruzzi. He was a teacher of theology and Rector of the seminary of Squillace, and pro-sinodal examinator in the diocese of Squillace. He was named bishop of Foggia on 23 February 1872. He died on 15 March 1882. Costantino da Valcamonica (1872), L'ordine serafico nel Concilio Vaticano,(in Italian), (Venezia: Tipografia Emiliana, 1872), p. 39. Ritzler & Sefrin, Hierarchia catholica VIII, p. 273.
Marinangeli was later Titular Archbishop of Nazareth (16 January 1893–8 January 1898) and Metropolitan Archbishop of Trani (16 January 1893– retired 8 January 1898), Archbishop of Barletta (Italy) (16 January 1893–retired 8 January 1898), Apostolic Administrator of Bisceglie (Italy) (16 January 1893–8 January 1898); in retirement he held the honorary title of Latin Titular Patriarch of Alexandria (1898–1921) He died on 6 March 1921. Ritzler & Sefrin Hierarchia catholica VIII, pp. 87, 273, 561. He published a revision of a speech in which he proved that theology is the mother and corrector of the sciences: Discorso recitato al IV Congresso Cattolico di Napoli da Mons. Domenico Marinangeli, Vescovo di Foggia (Bologna: Tip. e Libr. Archvescovile 1883); Annali degli avvocati di San Pietro periodico religioso, scientifico, legale... Anno VI, No. 9 (Roma: 1 May 1884), p. 193-194.
In its decree Christus Dominus, section 22, it stated: "Concerning diocesan boundaries, therefore, this sacred synod decrees that, to the extent required by the good of souls, a fitting revision of diocesan boundaries be undertaken prudently and as soon as possible. This can be done by dividing dismembering or uniting them, or by changing their boundaries, or by determining a better place for the episcopal see or, finally, especially in the case of dioceses having larger cities, by providing them with a new internal organization.... At the same time the natural population units of people, together with the civil jurisdictions and social institutions that compose their organic structure, should be preserved as far as possible as units. For this reason, obviously, the territory of each diocese should be continuous."
