Canon regular
Canons regular are priests who live in community under a rule (
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]
Preliminary distinctions
All canons regular are to be distinguished from
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
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]
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
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
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
- religious orders such as the various branches of Benedictines, or the Carthusianswhose members in their history have often been laymen, not priests.
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.
- Clerks regular (clerics regular) which in the modern sense are a category of priests of male religious orders constituted from the 16th century, examples being the Theatines or the Barnabites. The members of these orders are for the greater part priests who take religious vows and have an active apostolic life. While they live in communities, they belong to the order as such rather than to a particular house and their prime focus is on pastoral work rather than a choral office.
Background
According to St.
According to St. Augustine,
History
Ordo Antiquus
Augustine of Hippo (354-430), also known as
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
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
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
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).
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
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
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
- 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
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".
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
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
It is not improbable that at the outbreak of the dissolution by
Present-day organization
Like the
Canons Regular of Saint Augustine
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
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 Florentius Radwyn. The foundation of the first house was at Windersheim, near Zwolle. This became the mother-house of the congregation, which, only sixty years after the death of Groot, possessed in Belgium alone more than eighty monasteries, some of which, according to the chronicler John Buschius, contained as many as a hundred, or even two hundred residents. The congregation continued until the devastations of the Reformers drove it from its native soil, and it was at last utterly destroyed during the French Revolution.[23]The revival of the congregation was proposed under the pontificate of Pope Pius XII. Permission for this was granted by Pope John XXIII in 1961. The motherhouse of the restored congregation, St. Michael's Priory is now in Paring Abbey, in Bavaria, Germany.
- Vicar-General of St. Claude in France. The laws of separation of Church and State in France in 1904 made it difficult for most of the Canons Regular of the Immaculate Conception to stay in France. A new home was found for the congregation who moved to Italy, where it increased its base. The early period of this congregation saw missions established in Canada and Peru, where there are still houses today. The canons regular have houses in Brasil, Canada, England, France, Italy, Peru and the United States. Before their expulsion from France they served the ancient Abbey of St. Anthony in the Dauphiné. Their habit is a white cassock, with leather girdle, linen rochet, black cloak and hood, and black biretta.[24]
- Congregation of Mary, Mother of the Redeemer (La Cotellerie, France)
- Congregation of the Brothers of the Common Life (Maria Brunnen, Germany)
- Congregation of St. Victor (Champagne, France) traces its heritage to the Victorine Canons founded in 1109 by William de Champeaux, former Archdeacon of Paris, established at the Abbey of St. Victor near the city, a school which drew students from many parts. So great was the reputation of the monastery built by William that houses were soon established everywhere after the model of St. Victor's, which was regarded as their mother-house. Numerous religious houses of canons regular were reformed by its canons. Ste. Geneviève (Paris) 1148, St. James (Wigmore, diocese of Hereford) around 1148, St. Augustine's (Bristol) 1148, St. Catherine's (Waterford) 1210, St. Thomas's (Dublin) 1192, St. Peter's (Aram, Naples) 1173 were of the number.[25] The Monastery was destroyed during the French Revolution and the community dispersed.[26] In the mid-20th Century, a successor congregation was founded in Champagne, France, which serves in France and Tanzania.[27]
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
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
The origin of the
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
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
- 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
Canonesses regular
As well as canons regular, there are also
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
Some congregations still extant include:
- Congrégation de Notre-Dame de chanoinesses de Saint Augustin, instituted in 1597.[34]
- Canonesses Regular of the Holy Sepulchre founded in the 14th century as a branch of the Canons Regular of the Holy Sepulchre.[35]
- Canonesses of St Victor d' Ypres who trace their foundation to William de Champeaux, founder of the Congregation of St Victor of Paris (Victorines),(1108).[36]
- Augustinian Canonesses of the Mercy of Jesus have their roots in a group who, more than 700 years ago, began serving the needy and distressed in the expanding French fishing port of Dieppe.[37][38]
- Canonesses Regular of St Augustine Windesheim Congregation tracing its origin to Louvain, 1415. St Ursula's, Louvain, was one of the first women's communities sprung from Windesheim (founded 1387).[39]
Influence
Among the orders which sprang from the canonical life were the
Notable figures
Famous canons regular include
See also
- Canons Regular of Saint John Cantius
- Canons Regular of the Immaculate Conception
- Canonesses
- Canonesses Regular of the Holy Sepulchre
- Institute of Christ the King Sovereign Priest
- Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
- Hendrik Mande
References
Citations
- .
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- ^ "Four canons with Sts Augustine and Jerome by an open grave, with the Visitation". Rijksmuseum.
- ^ 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.
- ^ 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.
- ^ a b "Canons Regular, St. Michael's Abbey, Silverado, California". Stmichaelsabbey.com. Archived from the original on 5 October 2013. Retrieved 14 February 2014.
- ^ 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.
- ^ 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.
- ^ Yannick Veyrenche, "Quia vos estis qui sanctorum patrum vitam probabilem renovatis... Naissance des chanoines réguliers, jusqu'à Urbain II," in Les chanoines réguliers: émergence et expansion (XIe-XIIIe siècles); actes du sixième colloque international du CERCOR, Le Puy en Velay, 19 juin-1er juillet 2006, ed. Michel Parisse (Saint-Étienne: Publications de l'Université de Saint-Étienne, 2009), 30–2.
- ^ 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(PDF) on 23 February 2014. Retrieved 14 February 2014.
- ^ a b c "Dunford, David. "Canon." The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. 14 Jun. 2013". Newadvent.org. Retrieved 14 February 2014.
- ^ a b c "Declaration on the Canonical Life, Confederation of Canons Regular of Saint Augustine, 1969". Augustiniancanons.org. Retrieved 14 February 2014.
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- ^ "The Catholic Parish of St. Mary and St. Petroc, Bodmin". Stmarysbodmin.org.uk. 26 August 2011. Retrieved 14 February 2014.
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- ^ "Clontuskert Abbey". Lawrencetown.com. Archived from the original on 13 July 2011. Retrieved 14 February 2014.
- ^ "Schopf, Hubert. "Augustinian Canons", (translated by Theodore J. Antry, O. Praem.), Peter Dinzelbacher und James Lester Hogg, Hrsg. Kulturgeschichte der christlichen Orden in Einzeldarstellungen. Stuttgart, Alfred Kröner Verlag, 1997. pp. 37–54" (PDF). Archived from the original (PDF) on 30 December 2013. Retrieved 14 February 2014.
- ^ "The Order of Canons Regular of Saint Augustine", The Beauchêne Community
- ^ Congrégation du Grand-Saint-Bernard "Hospice du Gd-St-Bernard:L'hospice hier et aujourd'hui" (in French)
- ^ "Congregation founded by St. Bernard of Menthon", Congregation of the Great Saint Bernard Archived 2014-10-18 at the Wayback Machine
- ^ Congrégation "Le bienheureux Maurice Tomay" Archived 30 August 2012 at the Wayback Machine (in French)
- ^ "The American Project". Canons Regular of Saint Augustine. Archived from the original on 7 March 2013. Retrieved 6 March 2013.
- ^ "Thomas a Kempis, The Chronicle of the Canons Regular of Mt. St. Agnes, translated by J.P. Arthur" (PDF). Archived from the original (PDF) on 5 October 2013. Retrieved 14 February 2014.
- ^ Canons Regular of the Immaculate Conception
- ISBN 978-3-402-10441-5, pp. 119–171, with a list of 42 abbeys and independent priories influenced by St. Victor in Paris until 1261 on pp. 170–171.
- ^ Allaria, Anthony. "Abbey of Saint-Victor." The Catholic Encyclopedia. Vol. 13. New York: Robert Appleton Company, 1912
- ^ ""Congregations and Houses", Augustinian Canons". Archived from the original on 9 October 2008. Retrieved 12 October 2014.
- ^ Lucie-Smith, Alexander (9 June 2011). "The priest whose asceticism killed three disciples, Catholic Herald, 9 June 2011". Catholicherald.co.uk. Archived from the original on 1 August 2012. Retrieved 14 February 2014.
- ^ "Order of Canon Regulars of the Holy Cross". Cruzios.org. Archived from the original on 3 September 2013. Retrieved 14 February 2014.
- ^ Canons Regular of St. John Cantius
- ^ "Q & A". Retrieved 10 May 2022.
- ^ "Canons Regular of St. Thomas Aquinas". Retrieved 10 May 2022.
- ^ a b Dunford, David. "Canoness." The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. 13 Oct. 2014
- ^ "Congregation de Notre Dame, Canonesses of St. Augustine". Archived from the original on 18 October 2014. Retrieved 13 October 2014.
- ^ "Our Association Worldwide", Canonesses Regular of the Holy Sepulchre
- ^ The Canonesses of St Victor d' Ypres
- ^ "Welcome to Boarbank Hall", Augustinian Canonesses of the Mercy of Jesus
- ^ "Ince Blundel Hall Nursing Home", Augustinian Canonesses of the Mercy of Jesus Archived 18 October 2014 at the Wayback Machine
- ^ "Canonesses Regular of St Augustine Windesheim Congregation", Association of British Contemplatives Directory
Sources
- Attribution
- This article incorporates text from a publication now in the Migne (Patrologia LatinaCLXXXVIII, 135–160), also edited by Watterich (Vitae Pontificum II, 323–374),
- This article incorporates text from a publication now in the New Schaff–Herzog Encyclopedia of Religious Knowledge (third ed.). London and New York: Funk and Wagnalls.)
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External links
- Hugh of St. Victor. Explanation of the Rule of St. Augustine, (translated by Aloysius Smith), Sands & Company, London, 1911 Archived 4 October 2013 at the Wayback Machine
- Houses and Congregations C.R.S.A. Archived 12 October 2013 at the Wayback Machine
- Canons Regular of the Immaculate Conception USA
- Canons Regular of the Lateran
- Confederation of Canons Regular of St Augustine
- Introductory: The Augustinian order