Order of Premontre, Premonstratensians, Norbertines, and White Canons

2006

2006

TOMUS LXXXII, 2006, fasc. 1-4

Editio:

Xavier Lavagne d’Ortigue, Textes concernant les prémontrés de France, 1766-1788 (rapports avec la Commission des réguliers, Acta... des chapitres nationaux), p. 5-282

Articuli:

Ulrich G. Leinsle, Servatius de Lairuelz und Juan Caramuel Lobkowitz OCist. Zwei Auslegungen der Augustinus-Regel, p. 283-320

Juan Caramuel Lobkowitz OCist (1606-1682) has a critical look at the interpretation of the Augustinian Rule in Optica Regularium written by Servatius de Lairuelz OPraem (1560-1631) in his work Theologia regularis (Frankfurt 1646, vol. 2 1648). Both interpretations are committed to the casuistic moral theology after the Council of Trent. Caramuel is clearly promoting probabilism whereas Lairuelz is tending towards probabiliorism.

Several applications for the monastic world are highlighted: 1) the obligation of the order: In the eyes of Caramuel it is a pure lex poenalis, for Lairuelz it is a moral obligation in a broader sense; 2) obedience to the abbot; 3) the implications of the vow to poverty; 4) the obligations to the Officium Divinum and 5) the pursuit of perfection which can increase even passively (by pure omission of faults) in Caramuel’s opinion.

Maarten F. Van Dijck, Botsende belangen. De zielzorg in enkele norbertijnenparochies in het Hageland gedurende de zeventiende en achttiende eeuw, p. 321-346

Conflicting interests. Pastoral care in some Norbertine parishes in the Hageland in the seventeenth and eighteenth centuries.

The interaction between official and lived religious culture indicates that the numerous ordinances of the ecclesiastical government were certainly not intended to make life hard on people. Often local parish priests acted as cultural intermediaries who looked for a modus vivendi all involved parties could agree with. The regular parish priests – in our region Norbertine parish priests – seemed to be more open to cultural mediation than secular clergymen, who rather defended the archbishop’s interests. After all, secular priests were more and more appointed directly by the bishop (or by his administration) and therefore were very sensitive to their superiors’ directions.

Regular priests were less dependent on the ecclesiastical government and applied the directions from on high less rigorously. As they were recommended by the Abbot, they had more freedom to pursue an informal process of cultural negotiation with their parishioners. Several examples indicate that these parish priests made themselves familiar with the cultural background of the local faithful. Though most abbeys recruited their novices from an urban environment, these clergymen adjusted with remarkable ease to the villagers’ environment. These priests usually originated from the abbey’s region and therefore knew the region (and its customs) rather well. Furthermore, they shared the same (well-off) social background as the members of the village fraternities that controlled to a great extent cultural and religious life on the parish level. Only when their material interests were at stake, the regular local parish priests would oppose fiercely, since in contrast with the secular clergy they had to safeguard their abbey’s financial interests.

Documentum:

Bernard Ardura, Evectio Canoniae de West de Pere ad dignitatem Abbatialem et nominatio primi Abbatis, Bernardi Pennings, die 10a mensis Februarii A.D. MCMXXV, p. 347-352

Miscellaneum:

Ludger Horstkötter, Das Magdeburger Domkapitel weigert sich 1604, die Gebeine des hl. Norbert an Kaiser Rudolf II. abzugeben, p. 353-355

Recensiones:

Helmut Flachenecker / Wolfgang Weiß(Hg.), Oberzell – Vom Prämonstratenserstift (bis 1803) zum Mutterhaus der Dienerinnen der heiligen Kindheit Jesu (L. Horstkötter O.Praem.), p. 356-358

Die Viten Gottfrieds von Cappenberg, hrsg. Gerlinde Niemeyer und Ingrid Ehlers-Kisseler (D. Zunker), p. 358-360

Gabriel Markus Wolf, Trado meipsum ecclesiae. Die Feiern der Eingliederung in den Prämonstratenser-Orden als Spiegel prämonstratensischer Spiritualität (L. Horstkötter O.Praem.), p. 360-361

Chronicon, p. 362-392

Index, p. 393-398

Index tomi LXXXII, 2006, p. 399-400

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