Canon regular

Source: Wikipedia, the free encyclopedia.

Canons regular are priests who live in community under a rule (

clerics regular
, designated by a partly similar terminology.

At times, their orders have been very popular: in England in the 12th century, there were more houses of canons than monastaries of any order of monks or friars.[1]

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Preliminary distinctions

All canons regular are to be distinguished from

secular canons who belong to a resident group of priests but who do not take public vows and are not governed in whatever elements of life they lead in common by a historical rule. One obvious place where such groups of priests are required is at a cathedral, where there were many Masses to celebrate and the Divine Office to be prayed together in community. Other groups were established at other churches which at some period in their history had been considered major churches, and (often thanks to particular benefactions) also in smaller centres.[2]

As a norm, canons regular live together in communities that take public vows. Their early communities took vows of common property and stability. As a later development, they now usually take the three public

chastity, poverty and obedience
, although some orders or congregations of canons regular have retained the vow of stability.

By 1125 hundreds of communities of canons had sprung up in Western Europe. Usually, they were quite independent of one another and varied in their ministries.[2]

Augustine. Rijksmuseum[3]

Especially from the 11th century, among the canons regular, various groupings called congregations were formed, which partly resembled religious orders in the general modern sense. This movement parallelled in some respects the kind of bonds established between houses of monks. Among these congregations of canons regular, most adopted the

Rule of St. Augustine, hence taking their name from St. Augustine, the great Doctor of the Church, "for he realized in an ideal way the common life of the Clergy".[4]
They became known as Augustinian Canons, and sometimes in English as Austin Canons (Austin being a form of Augustine). Where it was the case, they have also been known as Black Canons, from their black habits.

Nevertheless, there have always been canons regular who never adopted the Rule of St. Augustine. In a word, canons regular may be considered as the genus and

Augustinian canons
as the species. Otherwise put, all Augustinian Canons are canons regular, but not all canons regular are Augustinian Canons.

In Latin, terms such as Canonici Regulares Ordinis S. Augustini (Canons Regular of the Order of St. Augustine) were used, whereby the term order (Latin ordo) referred more to a form of life or a stratum of society, reminiscent of the usage of the equestrian order or senatorial order of Roman society, rather than to a religious order in the modern sense of a closely organized body. Furthermore, among the Augustinian Canons, some groups acquired a greater degree of distinctiveness in their style of life and organization, to the point of being in law or in effect autonomous religious orders. Examples include the Premonstratensian or Norbertine Order, sometimes known in English as White Canons, from their white habits. Yet another such order is that of the Crosiers. Encouraged by the general policies of the Holy See, especially from the late nineteenth century, some of these separate orders and congregations of Augustinian Canons have subsequently combined in some form of federation or confederation.

All the different varieties of canons regular are to be distinguished not only from

secular canons
but also from:

Writing at a time before the foundation of the mendicant orders (friars), Pope Urban II (died 1099), said there were two forms of religious life: the monastic (like the Benedictines and Cistercians) and the canonical (like the Augustinian Canons). He likened the monks to the role of Mary, and the canons to that of her sister, Martha.[2]

  • The
    Rule of St. Augustine
    , hence their name. However, they did not combine this with the structures or manner of life of the canons regular.

Background

According to St.

cleric; "The Order of Canons Regular is necessarily constituted by religious clerics, because they are essentially destined to those works which relate to the Divine mysteries, whereas it is not so with the monastic Orders." This is what constitutes a canon regular and what distinguishes him from a monk. The clerical state is essential to the Order of Canons Regular, whereas it is only accidental to the Monastic Order. Erasmus, himself a canon regular, declared that the canons regular are a "median point" between the monks and the secular clergy.[5] The outer appearance and observances of the canons regular can seem very similar to those of the monks. This is because the various reforms borrowed certain practices from the monks for the use of the canons.[6]

According to St. Augustine,

St. Patrick in Ireland had accommodation for pilgrims and the sick whom they tended by day and by night. And the rule given by Chrodegang to his canons enjoined that there should be a hospital near their house for this purpose.[5]

History

Ordo Antiquus

Augustine of Hippo (354-430), also known as

Saint Augustine, did not found the canons regular, not even those who are called Augustinian Canons. Although Augustine of Hippo is regarded by the canons as their founder, Vincent of Beauvais, Sigebert, and Peter of Cluny all state that the canonical order traces back its origin to the earliest ages of the Church. In the first centuries after Christ, priests lived with the bishop and carried out the liturgy and sacraments in the cathedral church. While each could own his own property, they lived together and shared common meals and a common dormitory.[8]

From the 4th to the middle of the 11th century, communities of canons were established exclusively by bishops. The oldest form of canonical life was known as "Ordo Antiquus". In Italy, among the first to successfully unite the clerical state with the common life was St Eusebius, Bishop of Vercelli and St Zeno, Bishop of Verona and St Ambrose of Milan did similarly.

Saint Augustine

It was under St Augustine that the "canonical life" reached its apotheosis. None of the

Fathers of the Church were as enthusiastic about the community life of the Apostolic Church of Jerusalem (Acts 4:31–35) or as enthralled by it as St. Augustine. To live this out in the midst of like-minded brethren was the goal of his monastic foundations in Thagaste, in the "Garden Monastery" at Hippo and at his bishop's house. The "rules" of St. Augustine intended to help put the vita apostolica into effect for the circumstances of his time and the community of his day.[7]

From the time of his elevation to be Bishop of Hippo in 395 AD, he transformed his episcopal residence into a monastery for clerics and established the essential characteristics-the common life with renunciation of private property, chastity, obedience, the liturgical life and the care of souls: to these can be added two other typically Augustinian characteristics —a close bond of brotherly affection and a wise moderation in all things. This spirit permeates the whole of the so-called

Rule of St. Augustine and at least in substance can be attributed to Augustine personally.[4]

The invasion of Africa by the Vandals destroyed Augustine's foundation, which likely took refuge in Gaul.[4] The prescriptions which St. Augustine had given to the clerics who lived with him soon spread and were adopted by other communities of canons regular not only in Africa, but in Italy, in France and elsewhere. Pope Gelasius, about the year 492, re-established the regular life in the Archbasilica of Saint John Lateran. From there the reform spread till at length the rule was universally adopted by almost all the canons regular.

Chrodegang and the Rule of Aachen

Chrodegang

Over time abuses crept into clerical life, including those of concubinage and independent living with the scandals and disedification of the faithful which followed. Vigorous reforms were undertaken during the reign of the Emperor Charlemagne (AD 800).

Chrodegang (763), and the Synods of Aachen (816–819)
, which established a rule of life for canons in the Carolingian Empire.

The ecclesiastical constitution or ordinance of Chrodegang, the Regula vitae communis (Rule of Common Life), was at once a restoration and an adaptation of the

Rule of St. Augustine
, and its chief provisions were that the ecclesiastics who adopted it had to live in common under the Bishop's roof, recite common prayers, perform a certain amount of manual labour, keep silence at certain times, and go to confession twice a year. They did not take the vow of poverty and they could hold a life interest in property. Twice a day they met to hear a chapter from the rule of their founder, hence the meeting itself was soon called "chapter". This discipline was also recommended shortly after by the Councils of Aachen (Aix-la-Chapelle) (789) and Mainz (813).

In 816 the Institutio canonicorum Aquisgranensis was drawn up at the Council of Aachen.[9] This included a rule of 147 articles, known as the Rule of (Aix-la-Chapelle), to be applied to all canons. These statues were held as binding.[10] The principal difference between Chrodegang's Rule and that of Aachen was their attitude toward private property. Both permitted the canons to own and dispose of property as they saw fit, but while Chrodegang counseled a renunciation of private property, the Aachen Synod did not, since this was not part of the tradition of the canons. It is from this period that there dates the daily recitation by the canons of the Divine Office or canonical hours.[11]

Reforms

In the 9th, 10th, and 11th centuries, laxity crept in: community life was no longer strictly observed, the sources of revenue were divided and the portions were allocated directly to the individual canons. This soon led to differences of income, and consequently to avarice, covetousness, and the partial destruction of the canonical life.[11]

In the 11th century the life of canons regular was reformed and renewed, chiefly owing to the efforts of Hildebrand (c. 1020–1085), later Pope Gregory VII, culminating in the Lateran Synod of 1059. Here for the first time the Apostolic See officially recognized and approved the manner of life of the religious clergy as founded by bishops and others. Gregory VII's reform resulted in a distinction being made between clerics who lived in separate houses and those who still preserved the old discipline.

Toward the end of the 11th century, the more cathedral and other chapters of canons opted for the apostolic life after the example of St. Augustine, the more urgent became both a separation from worldy life and measures regarding those canons who held to private ownership, in contradistinction to Benedictine monasticism, which till then was the mainstay of the Gregorian Reform. Pope Urban II deserves the credit for having recognized the way of life of the "canonici regulares" as sharply distinguished from the principles of the "canonici saeculares", and at the same time as a way of communal perfection equal to monasticism. In granting numerous privileges to reformed houses of canons he clearly emphasized the nature and goal, the rights and duties of the canons regular. Thus from the renewal of the canonical life there inevitably arose a new "order"—which initially had not been the intention. The privileges of Pope Urban II are the first to officially use the name Canonici secundum regulam sancti Augustini viventes, which would give the new ordo of canonical life a distinctive stamp.[7]

The norm of life of the canons regular was concretized from the last third of the 11th century by a general following of the vita apostolica and the vita communis of the early Church based more and more on the precepts handed down by Augustine. Secundum regulam Augustini vivere, an expression first employed in Rheims in 1067, signified a life according to the example of Augustine as was known from his numerous writings.[10]

From that time the Order of Canons Regular of Saint Augustine, as it was already beginning to be called, increased rapidly. A great number of congregations of canons regular sprang into existence, each with its own distinctive constitutions, grounded on the

Rule of St. Augustine and the statutes which Blessed Peter de Honestis gave to his canons at Ravenna about the year 1100. In some houses the canonical life was combined with hospitality to travelers, nursing the sick and other charitable works. Often a number of houses were grouped together in a congregation. One of the most famous houses was the Abbey of Saint Victor, founded in Paris in 1108, celebrated for its liturgy, pastoral work and spirituality. Also worth mention are the Abbey of Saint Maurice of Agaune, the Hospice of Saint Bernard of Mont Joux in Switzerland, and the Austrian Abbeys.[12]

The high point of the canons regular can be situated in the first half of the 12th century. During this time they contributed series of popes – Honorius II, Innocent II, Lucius II, as well as Hadrian IV shortly after mid-century and finally Gregory VIII in the second half of the century.[10]

In the Middle Ages, some cathedrals were given over to the care of canons regular, as were certain places of pilgrimage. The shrine of Our Lady of Walsingham in England was just such a shrine, and the cathedrals of Saint John Lateran in Rome, Salzburg and Gurk in Austria, Toledo and Saragossa in Spain, St. Andrew's in Scotland, were among many others to be reformed by canons regular. The canons also took a leading role in the intellectual life of the Church by founding cathedral and collegiate schools throughout Europe. For example, the University of Paris finds part of its ancestry in the famous Abbey school of St. Victor.[8]

Later, congregations properly so called, governed by a superior general, were established within the order so as to maintain uniformity of particular observances. Among these congregations, which gave new life to the order, were the Windesheim Congregation, whose spirituality (known as the "Devotio Moderna") had a wide influence. During the 15th and 16th centuries the Lateran Congregation added to the Order's luster by its spirituality and scholarship. In the 17th and 18th centuries the French Congregation of Saint Genevieve and later the Congregation of Our Savior founded by Saint Peter Fourier (1566–1640), responded to new needs by combining the religious life with pastoral work. Finally, in the 19th century Adrien Grea (1828–1917), founder of the Congregation of the Immaculate Conception, in his writing put in its proper perspective the ecclesial dimension of the canonical life.[12]

In their independence and their local character, the canons regular had some resemblance to the Benedictine monks, as they did in their maintaining the vow of stability to a particular house. The individual houses often have differences in the form of the habit, even within the same congregation.[8]

Already in the Middle Ages canons regular were engaged in missionary work. Saint Vicelin (c. 1090 – 1154) took the Gospel to the pagan Slavs of Lower Germany; his disciple Meinhard (died 1196) evangelized the people of eastern Livonia. In the 16th century the Portuguese Congregation of Saint John the Baptist took the good news of salvation to the Congo, Ethiopia and India. At the general chapter of the Lateran Congregation held at Ravenna in 1558, at the request of many Spanish canons, Don Francis de Agala, a professed canon regular from Spain, who for some ten years had already laboured in the newly discovered country, was created vicar-general in America, with powers to gather into communities all the members of the canonical institute who were then dispersed in those parts, and the obligation to report to the authorities of the order. Especially from the 19th century onwards, the order has undertaken the work of evangelization.[12]

Ordo Novus

By the 13th century, there was widespread adherence to the

Rule of St. Augustine
. This came in piecemeal fashion. There were in fact three different rules of St. Augustine from which to choose:

  • Regularis informatio or Regula sororum: Often considered to be the oldest rule of St. Augustine, it was composed for a convent of nuns and attached to Letter 211. Its content and style is very close to the Praecepta.
  • Ordo Monasterii or Regula secunda: This may have been a preface to the Praecepta, but it is unclear whether it is from the hand of St. Augustine or not. It is stricter than the Praecepta and differs in style, tone and vocabulary.
  • Praecepta or Regula tertia: While this may in fact be the oldest of the three rules, the Praecepta clearly belongs to the Augustinian corpus. Its spirit and content are clearly Augustinian and fits his other writings on the common life.

England

Of all the new monastic and religious groups to settle in the British Isles in the course of the 12th century the canons regular, known there as the "Black Canons", were the most prolific.[13] At the heart of their existence was the vita apostolica, but even more than other groups the canons regular became involved in active spiritual care of local populations. Perhaps as a result of this feature they also enjoyed sustained support from founders, patrons and benefactors, and new foundations continued to be made long after the main force of the expansion of the monastic orders had declined.

In England, in the 12th century there was a great revival of canons regular, in the wake of various congregations newly found in France, Italy and the Low countries, some of them reaching England following the Norman invasion. In England alone, from the Conquest to the death of

Henry II Plantagenet, no fewer than fifty-four houses of canons regular were founded. The first of these was at Colchester in 1096, followed by Holy Trinity, Aldgate, in London, established by Queen Maud, in 1108. From 1147, Andrew of St. Victor served as abbot of the newly founded abbey at Wigmore. The first General Chapter of the Augustinian Canons in England, intended to regulate the affairs of the Order, took place in 1217.[2]

In the 12th century the Canons Regular of the Lateran established a priory in Bodmin. This became the largest religious house in Cornwall. The priory was suppressed on 27 February 1538.[14] In England houses of canons were more numerous than Benedictine monasteries. The Black Death left the canons regular seriously decimated, and they never quite recovered. Between 1538 and 1540, the canonical houses were suppressed, and the religious dispersed, according to Cardinal Gasquet's computation, ninety-one houses in all.

In the early 20th century, the canons regular were represented in England by the Premonstratensians at Crowley, Manchester, Spalding and Storrington and currently Chelmsford; the Canons Regular of the Lateran Congregation at Bodmin, Truro, St Ives, and Newquay, in Cornwall; at Spettisbury and Swanage, in Dorsetshire; at Stroud Green and Eltham, in London; the Canons Regular of the Immaculate Conception at Epping, Harlow, and Milton Keynes and now Daventry. Besides the occupations of the regular life at home and the public recitation of the Divine Office in choir, they are chiefly employed in serving parishes, preaching retreats, supplying for priests who ask their service, and hearing confessions, either as ordinary or extraordinary confessors to convents or other religious communities.

Scotland

The Anglo-Saxon Chronicle dated to 565 A.D., relates that Columba, Masspreost (Mass-Priest), "came to the Picts to convert them to Christ".

prior of Scone, united the houses of canons through his patronage and by engaging them as his advisors.[15]

At the time of the Reformation the chief houses were:

  • Scone, founded by King Alexander I of Scotland. Tradition says that the Culdees were at Scone before Alexander brought canons regular from Nostall Priory in 1115.
  • prior of Scone
    , established there members of his own order. The prior was mitred and could pontificate.
  • Holyrood, which King David I founded in 1128 for canons regular.

Many of the houses which claimed to have been founded by St. Columba remained in the possession of canons regular till the Reformation, including Oronsay and an alleged foundation at an unidentified locality in the Western Isles named as Crusay.

Ireland

Ballybeg Priory, founded in 1229 by Philip de Barry for the Canons Regular of St Augustine

The Augustinian canons regular established 116 religious houses in Ireland in the period of church reform early in the 12th century. The role of the Augustinian Canons within the population was the main reason for their being the largest single order in Ireland. The canons regular did not practise the isolation from the general population operated by the Cistercians, and participated in a great variety of pastoral activities in parishes, hospitals and schools, as permitted by the

Rule of St. Augustine. The revival also counteracted the decline of religious discipline which had set in among Irish monasteries. St Malachy, archbishop of Armagh, was a prime mover in the reform movement in the Irish Church in the 12th century and by the time of his death in 1148, there were forty-one Augustinian houses.[16]

It is not improbable that at the outbreak of the dissolution by

Innocent X into a separate "Congregation of St. Patrick", which the pope declared to inherit all the rights, privileges and possessions of the old Irish canons. In the year 1698 the Irish Congregation, by a Bull of Pope Innocent XII
, was affiliated and aggregated to the Lateran Congregation.

Present-day organization

Abbess Joanna van Doorselaer de ten Ryen, Waasmunster Roosenberg Abbey.

Like the

Order of St. Benedict
, it is not one legal body, but a union of various independent congregations.

Canons Regular of Saint Augustine

"C.R.S.A." redirects here. For Chinese Radio Sports Association, see
CRSA
.

The Canons Regular of Saint Augustine (C.R.S.A. or Can.Reg.), also referred to as "Augustinian Canons" or "Austin Canons" ('Austin' being an anglicisation of 'Augustine'), is one of the oldest Latin Church Orders. In contrast to many other orders of the Catholic Church, that of the Augustinian Canons (Canons Regular of St. Augustine, Canonici Regulares Sancti Augustini, CRSA) cannot be traced back to an individual founder or to a particular founding group. They are more the result of a process that lasted for centuries. Because of their manifold roots they have assumed various forms in medieval and modern Europe.[17]

Though they also follow the Rule of St. Augustine, they differ from the friars in not committing themselves to

religious superior of their major houses is titled an abbot.[18] Smaller communities are headed by a prior or provost
.

The distinctive habit of canons regular is the rochet, worn over a cassock or tunic, which is indicative of their clerical origins. This has evolved in various ways among different congregations, from wearing the full rochet to the wearing of a white tunic and scapular.

Confederation

On 4 May 1959 Pope John XXIII founded the Confederation of the Canons Regular of St. Augustine with his apostolic letter "Caritatis Unitas" on the 900th anniversary of the First Lateran Synod. The Confederation is a "union of charity" which binds nine congregations of canons regular together for mutual aid and support.[8] The initial four congregations were:

  • The Canons Regular of the Lateran, officially styled "Congregatio SS. Salvatoris Lateranensis", takes its origin from the Roman Archbasilica of Saint John Lateran, the pope's own cathedral. Pope Sylvester I established in the basilica clergy living in common after the manner of the Primitive Church. In the year 492, Gelasius, a disciple of St. Augustine, introduced in the patriarchal basilica the regular discipline which he had learnt at Hippo. At the request of St. Peter Damian, Alexander II, called some canons from St. Frigidian at Lucca a house of strict observance, to the Lateran. The reform spread, till at length the houses that had embrace it were formed into one large congregation. The canons regular served the Lateran Basilica until secular canons were introduced. There are houses belonging to the Lateran Congregation in Italy, Poland, France, Belgium, England, Spain and America. Their work is essentially the recitation of the Divine Office in church, the administration of the Sacraments and preaching. In Italy they have charge of parishes in Rome, Bologna, Genoa, Fano, Gubbio and elsewhere. In England they were a major force in the re-establishment of the Catholic Church there during the late 19th century, staffing many of the new parishes being established, until the number of secular clergy native to the country could be developed.
  • The Congregation of St. Nicholas and St. Bernard of Mont Joux (Great St. Bernard, Switzerland) is representative of the hospitaller movement by which canons responded to the call to care for travelers and pilgrims. They were founded by St.
    People's Republic of China in 1949. One canon, Maurice Tomay, perished during the ensuring chaos in the course of his efforts to assist the Dalai Lama, when Tomay was ambushed and shot to death by a group of lamas at the Choula Pass on the Tibetan-Chinese border. He was declared a martyr for the faith and beatified by Pope John Paul II in 1993.[21]
  • The Congregation of St. Maurice of Agaunum (Canton Valais, Switzerland) is probably the oldest continuously inhabited abbey in the West. The first Bishop of Valais, St. Theodorus, founded around 370 a shrine which commemorated the martyrdom of St. Maurice and companions. In 515 King Sigismund, a convert to the Catholic faith, endowed a monastery near the shrine to St. Maurice. The life of the monks was centered on the continual choral office and became the model for monks throughout Western Europe. Charles Martel imposed one of his generals on the abbey as superior. It seems that canons replaced the monks sometimes around 820–830. These canons probably lived under the Rule of St. Chrodegang as mitigated by the Synod of Aachen, which had been held just a few years earlier at the capital of the Frankish empire. Until the middle of the 12th century, canons of the Aachen observance and Augustinian canons lived side by side, seemingly harmoniously. This was typical in many houses of the canons of the Ordo Antiquus model. As the Aachener canons died off, the community became fully "regular". On 20 July 1642, Peter IV Mauritius Odet (1640–1657) was consecrated abbot. As a reformer, he was supported vigorously by the Congregation of Our Savior, founded by St. Peter Fourier. At the opening of the 21st century, the canons continue to witness to Christ through the common life for priests and pastoral service to the Church through parish work and the secondary school run at the abbey.[8]
  • The Austrian Congregation of Canons Regular was formed in 1907, composed of the various ancient monasteries, abbeys, and collegiate churches of canons regular in Austria:
    Herzogenburg Priory, Reichersberg, Vorau and Neustift (now in Italy). The Austrian Congregation looks after scores of parishes in Austria as well as one in Norway.[22] The Austrian congregation, as an example, wears a sarozium, a narrow band of white cloth—a vestige of the scapular—which hangs down both front and back over a cassock for their weekday wear. For more solemn occasions, they wear the rochet under a violet mozzetta
    .

Subsequently, other congregations of canons regular joined the confederation:

The abbot primate, who is elected by all the congregations and serves for a six-year term, works to foster contact and mutual cooperation among the diverse communities of canons regular in the Catholic Church. On 11 October 2016, Jean-Michel Girard, Abbot of the Congregation of St. Nicholas and St. Bernard of Mont Joux (Great St. Bernard, Switzerland) was elected as the 10th abbot primate of the Confederation of the Canons Regular of St Augustine.

The order has houses in Argentina, Austria, Brazil, Canada, the Czech Republic, the Dominican Republic, England, Italy, France, Belgium, Germany, the Netherlands, Norway, Poland, Peru, Porto Rico, Spain, Taiwan, Switzerland, the United States and Uruguay.

Other orders

Other orders sprang up which followed the Rule of St. Augustine and the canonical life. As canons regular became separated into different congregations they took their names from the locality in which they lived, or from the distinctive habit they wore, or from the one who led the way in remodelling their lives. Hence the White Canons of Prémontré; the White Canons of Saint John Lateran; the Black Canons of St. Augustine; the Canons of St. Victor at Paris and also at Marseilles.[11]

The Norbertines

Main article:
Premonstratensian Order

The Premonstratensian Order was founded at Prémontré, near Laon, in Picardy (northern France), by St. Norbert in the year 1120. The order received formal approval from Pope Honorius II in 1126, the same year in which Norbert was appointed Archbishop of Magdeburg.[28] According to the spirit of its founder, this congregation unites the active with the contemplative life, the institute embracing in its scope the sanctification of its members and the administration of the sacraments. It grew large even during the lifetime of its founder, and now has charge of many parishes and schools, especially in the Habsburg provinces of Austria and Hungary. The Premonstratensians wear a white habit, white biretta with white cincture. They are governed by an abbot general, vicars and visitors.

The Crosiers

Main article: Canons Regular of the Order of the Holy Cross

The origin of the

soutane with a black scapular and a cross, white and red on the breast. In choir they wear in summer the rochet with a black almuce.[29]

Canons Regular of St. John Cantius

The Canons Regular of St. John Cantius were founded in 1998 by C. Frank Phillips, C.R., and are active in the United States and Canada, principally in the area of parish ministry.[30]

Canons Regular of the New Jerusalem

The

Diocese of Wheeling-Charleston.[31]

Canons Regular of St. Thomas

The Canons Regular of St. Thomas are a newly founded congregation in the Diocese of Springfield in Illinois.[32]

Extinct congregations

See also:
Canons of the Holy Sepulchre
  • Sepulchrine Canonesses
    , who have convents in Belgium, the Netherlands, Spain and England.
  • The Gallican Congregation developed from the Canons of St. Victor in 1149. This group was established at the
    Sainte-Geneviève Abbey
    , which in its turn became very numerous and, reformed as the Gallican Congregation, in the 16th century, by a holy man called Charles Faure; and had, at the outbreak of the Revolution, no fewer than one hundred abbeys and monasteries in France.
  • The
    Dissolution of the Monasteries
    , it had twenty houses and one hundred and fifty-one religious. Unusually it was the prioress of the monastery who was the actual superior of the house, with a Master General elected by the male and female superiors in General Chapter.

Extinct congregations also include the

St. Peter Fourier
.

Canonesses regular

Main article:
Canonesses

As well as canons regular, there are also

St. Basil in his rules addresses both men and women.[5] Augustine of Hippo drew up the first general rule for communities of women in the year 423.[33]

The occupations of the canonesses down the centuries has consisted in the recitation of the Divine Office, the care of the church vestments, and the education of the young, often particularly the daughters of the nobility. For the most part, the canonesses regular follow the

Rule of St. Augustine.[33]

Some congregations still extant include:

Influence

Among the orders which sprang from the canonical life were the

Carthusian Order
.

Notable figures

Famous canons regular include

Desiderius Erasmus
.

See also

References

Citations

  1. doi:10.1093/OBO/9780195396584-0083
    .
  2. ^ a b c d "Canons, Augnet". Augnet.org. Archived from the original on 28 January 2014. Retrieved 14 February 2014.
  3. ^ "Four canons with Sts Augustine and Jerome by an open grave, with the Visitation". Rijksmuseum.
  4. ^ a b c "Egger C.R.L., Dr. Karl. "Canons Regular", Canonicorum Regularium Sodalitates, Chapter III, edited by Pius Frank C.R., (Stift Vorau, Austria, 1954)" (PDF). Archived from the original (PDF) on 30 December 2013. Retrieved 15 August 2019.
  5. ^ a b c d e "Allaria, Anthony. "Canons and Canonesses Regular." The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. 14 Jun. 2013". Newadvent.org. 1 November 1908. Retrieved 14 February 2014.
  6. ^ a b "Canons Regular, St. Michael's Abbey, Silverado, California". Stmichaelsabbey.com. Archived from the original on 5 October 2013. Retrieved 14 February 2014.
  7. ^ a b c "Mois, Jacob. "Spirit and Rule of St. Augustine in the Canonical Reform of the 11th – 12th Century", "Geist und Regel des hl. Augustinus in der Kanoniker-Reform des 11. – 12. Jahrhunderts", In Unum Congregati 6 (1959), Heft 1, pp. 52–59., ( tr. by Theodore J. Antry, O. Praem.), 5 May 2002" (PDF). Archived from the original (PDF) on 5 March 2016. Retrieved 14 February 2014.
  8. ^ a b c d e f "History of the Canons, Canons Regular of Saint Augustine". Newsite.augustiniancanons.org. 3 February 2013. Archived from the original on 8 October 2017. Retrieved 14 February 2014.
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    S2CID 164775842. Translated by Theodore J. Antry, "Weinfurter, Stefan. "Recent Research on Canons Regular in the German Empire of the 11th and 12th Centuries", (translated by , O. Praem.), "Neuere Forschung zu den Regularkanonikern im deutschen Reich des 11. und 12. Jahrhunderts", Historische Zeitschrift 224 (1977) pp. 379–397" (PDF). Archived from the original
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  15. ^ "Smith, Andrew and Ratcliff, Garrett. The Regular Canons in the Medieval British Isles, edited by: Janet Burton, Karen Stober, pp.115–44, Turnhout, Brepols, 2011, ISBN 9782503532486". History.ac.uk. Retrieved 14 February 2014.
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Sources

Attribution

External links
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