Order of Premontre, Premonstratensians, Norbertines, and White Canons



TOMUS LXXXVI, 2010, fasc. 1-4


Dirk Van de Perre, De datering van de regeerperiodes van de Ninoofse abten tot 1578, p. 5-45

The Dating of the Periods of Office of the Ninove Abbots until 1578.

In our recent edition of the two oldest texts of the Ninove necrologium (Analecta Praemonstratensia, LXXXIV, 2008, pp. 5-249, we published a list of abbots, but without any supporting argument. That lacuna is dealt with here.

We have a first-rate source for the list of Ninove abbots: the Recapitulatio omnium abbatum ecclesie Ninivensis, which has the advantage of being complete and more or less contemporary. A disadvantage, however, is that it contains internal contradictions: in particular, the stated duration of abbacies does not always coincide with the dates of their beginning and ending.

Between the seventeenth century and the present day, many new lists of abbots have been drawn up that sometimes differ fundamentally in respect of the dating of the beginning and ending of abbacies. The most important present-day and scholarly list of abbots appeared in the Monasticon belge (1980), although its authors have wrongly given precedence to the dates of the seventeenth- and eighteenth-century lists of abbots and have thereby compounded the confusion.

It is for that reason that we have subjected the dates of the listing to 1578 – there is no dispute about dates after then – to fresh study. Our point of departure was the text of the Recapitulatio, each date in which was checked against the details in the other narrative sources, in the oldest Ninove necrologium and in the charters. In our opinion, the dates from the seventeenth- and eighteenth-century lists of abbots have little use, because they are the result of uncritical compilation work.

We also indicate the important distinction between the retirement from office and the death of an abbot, a distinction that was not made in many of the older lists of abbots. In respect of interregnum duration, we have in all instances assumed a short period of one month, our basis for this being the few cases where the duration is known. Application of this method of working has enabled us to date the periods of office to within a month.

A major problem in dealing with mediaeval dating is that of the calendar style; too little or inadequate account has been taken of this in the list of abbots in both the Monasticon belge and the recent Inventaris van het archief van de Sint-Cornelius- en Sint-Cyprianusabdij te Ninove (2008). We have concluded that, in the Ninove charters and texts, the Easter Style was used from probably the Easter of 1202 to 1576, the Christmas Style prior to then and the present New Style since then. We were able to find only one exception. For a charter of 1195 of the abbot of the Atrecht Abbey of Saint Vaast for the Ninove abbey, we have to assume the Annunciation Style. For the dates originating from the papal chancellery in connection with the approval of appointments and payments of the contributions demanded, we have assumed the use of the Christmas Style.

Werner Frese, Varlar und sein Priorat Deventer, p. 46-66

The founding of Varlar has to be contextualized directly with the foundations by the counts of Cappenberg in Ilbenstadt and Cappenberg (1122). Besides family obstacles, the exertion of influence by the bishop of Münster interfered with their foundations. The following founding phases of Varlar have to be distinguished: plantatio (1122/23), traditio to Norbert of Xanten (1123/24) and confirmatio by the bishop of Münster (1129).

In 1206 a pastoral district round the chapel “St. Nikolaus auf dem Berg” was cut outof the St. Lebuin parish in Deventer for the canons regular from Varlar. As the founder (dedicator) of the chapel, Albert, bishop of Livland, was involved in their appointment. The date of the juridical rise to parish and priory is unknown. Around the mid-15th century about six canons regular from Varlar and perhaps some secular clerics ministered in Deventer. Around 1440 the church “St. Nikolaus auf dem Berg” had five vicaries, in the 16th century it had already 15. Varlar Abbey had suzerainty over the gradually acquired properties.

In 1447 the canons regular in Deventer chased away their prior in cooperation with the provost in Varlar and tried violently to keep him away from the courts of Rom. The bishop of Utrecht was afraid of a violation of his jurisdictional sovereignty and intervened. There are first signs of the declining monastic discipline, which is recognizable in Varlar as well. By their own the canons regular could not get out of this low point again. As a result of the Reformation and the Spanish-Netherlandish war in 1580 the priory went down. Its possession was occupied by the town government.

Benedikt Mario Röder, Die „Domus Gregoriana“ zu München – eine Aus­bildungsstätte des Prämonstratensernachwuchses, 67-103

The destination of the seminary „Domus Gregoriana“, founded in the 16th century in Munich by the Bavarian House of Wittelsbach, has always been to open up the opportunity of getting access to higher education to gifted boys of modest circumstances by attending this boarding school. This way some of the students did a social ascent up to highest positions in church as well as in government. Besides the religious education and the scientific promoting, importance was attached particularly to music lessons. Well-known musicians acquired their basic skills in this place.

Espacially the old monastic and canonical orders benefited from this educational institution in Munich. Concerning the Premonstratensians there has been 44 seminarists of the “Domus Gregoriana” who joined this order of canons regular. Two of them even became abbots: Gregor Fischer (1725-1774) at Steingaden and Gottfried Spindler (1750-1808) at Schäftlarn.

Wolfgang Grassl, Rodrigo Antonio de Orellana O.Praem. (1755-1822) – Counter-revolutionary Bishop in Argentina, p. 104-145

Rodrigo Antonio de Orellana (1755-1822) fue un canónigo y abad posterior del monasterio premonstratense de San Norberto en Valladolid, profesor de teología en la Universidad de la misma ciudad, y después de una larga carrera académica en 1805 fue nombrado obispo de Córdoba del Tucumán. Este artículo presenta la primera descripción en Inglés de la vida de Orellana y de su pensamiento en el contexto de la política y la teología de la época. La oposición marcada del obispo, desde la Revolución de Mayo hasta el movimiento que más tarde llevaría a la independencia de Argentina, se muestra derivar de una visión fuertemente agustiniana de la sociedad y de la política que era típica de su orden. La actitud contrarevolucionaria de Orellana se desprendió de un regalismo conservador y una inclinación jansenista que eran típicos de la ilustración católica española y que no le permitían aceptar la legitimidad del gobierno popular.

Ulrich G. Leinsle, Priesterexerzitien von Sebastian Sailer (1775) und Georg Lienhardt (1778), p. 146-171

Within a few years two books about spiritual exercises for priests have been published in the Suevian Circary around the late 18th century: the Triduum Sacrum (1775) by Sebastian Sailer (Marchtal) and the Iter trium dierum in solitudine (1778) by Georg Lienhardt (Roggenburg). About the technique of the spiritual exercises they both are under an obligation to Ignatius of Loyola, but about the design significantly different. Sebastian Sailer addresses secular priests, is at best familiar with the literature and the philosophy of the enligthenment and proves also in this case to be a dramatist; abbot Georg Lienhardt writes for young priests in monastery and emphasizes a lot the traditional values: the high social position of priesthood and especially the good zelus that he himself embodied. Both authors are based on the way of life in the Suevian Circary, still characterized by the reform of the order in the 16th century. This way of life Sebastian Sailer recommends as well to secular priests.

Daniel Lorek, Die Erhebung des heiligen Norbert zum Patron für den Jurisdiktionsbezirk Magdeburg – 1982, p. 172-234

Johannes Braun, who was Bishop in Magdeburg from 1970 to 1990, intensified the local veneration of saints within his district of jurisdiction. Especially the strength of faith of Magdeburg’s Archbishop Norbert of Xanten was supposed to be a role model in the German Democratic Republic, which was characterized by socialist materialism. The veneration of St. Norbert was expected to lead to a higher grade of identification with the particular church. Because of this, in 1980 the 900th birthday of this saint was celebrated elaborately in Magdeburg. Finally, the 400th anniversary of St. Norbert’s canonization in 1982 was an appreciated occasion for making Norbert the patron for the today’s Diocese of Magdeburg, which was done by Pope John Paul II (the contemporary Diocese of Magdeburg was erected in 1994). Many single facts shine a light on the happenings and backgrounds of this unique historic event.


Dokumente zur Geschichte der Schwäbischen Zirkarie 1791-1795 im Kopialbuch des P. Innozenz Bamberger von Weißenau, hg. von Bernd Martin Rohde und Ulrich G. Leinsle, p. 235-271

Causa Beatificationis seu Declarationis Martyrii Servi Dei Petri Hadriani Toulorge Sacerdotis professi Candidi et Canonici Ordinis Praemonstratensis in odium fidei, uti fertur, interfecti († 13.X.1793), p. 272-275


Valérie Herremans, De Aanbidding door de Koningen (Pieter Paul Rubens, ca. 1624) uit de Antwerpse Sint-Michielsabdij in het Koninklijk Museum voor Schone Kunsten Antwerpen: recente onderzoeksresultaten, p. 276-284

Das Norbertjahr 2009/2010. Berichte aus den Zirkarien, p. 285-300


Günther Wölfing (Hg.), Das Prämonstratenserkloster Veßra. Urkundenregesten 1130-        1573. Mit einem Verzeichnis der weiteren archivalischen Quellen (Veröffentlichungen der Historischen Kommission für Thüringen, Große Reihe Bd. 18. Zugleich: Veröffentlichungen des Hennebergischen Museums Kloster Veßra Nr. 15) (B. Krings), p. 301-303

Johannes Meier (Hg.), Klöster und Landschaft. Das kulturräumliche Erbe der Orden (Schriftenreihe des Westfälischen Heimatbundes) (L. Horstkötter O.Praem.), p. 304-305

Yves Chèvrefils-Desbiolles, L’abbaye d’Ardenne. Histoires du XIIe au XXe siècle(D.-M. Dauzet O.Praem.), p. 305-307

Norbert Bewerunge und Christian Vogel, Der heilige Gottfried und seine Verehrung in Ilbenstadt vom Hohen Mittelalter bis heute (L. Horstkötter O.Praem.), p. 308-309

Gerd Dethlefs (Hg.), Das Cappenberger Chorgestühl 1509-1520. Meister Gerlach und die Bildschnitzerwerkstatt der Brabender in Unna (Dortmunder Mittelalter-Forschungen, Band 13)(L. Horstkötter O.Praem.), p. 309-311

Sebastian Sailer, Triduum Sacrum. Aus dem Lateinischen übersetzt und kommentiert von Ulrich Fischer (Bibliotheca Suevica, N° 25) (U.G. Leinsle O.Praem.), p. 311-313

Frank Daelemans en Jos Boschmans (edd.), Leven en Lijden in Woelige Tijden. Grimbergen, de abdij en de regio. 1780-1830 (J. Appelmans), p. 313-318

Letters written in Good Faith.The story continues. Translated by Walter Lagerwey and edited by Xavier G. Colavechio(J. van Stratum), p. 318-324

Chronicon, p. 325-370
Index, p. 371-379
Index tomi LXXXVI, 2010, p. 380-381
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