Congregatio Vindesemensis (Latin) [1] | |
Abbreviation | C.R.V. (post-nominal letters) [2] |
---|---|
Formation | 1386[3] |
Founded at | Windesheim, Netherlands |
Type | Order of Canons Regular of Pontifical Right (for Men) [4] |
Headquarters | Propstei St. Michael, Paring 1, D-84085 Langquaid, Germany |
Members | 22 members (12 priests) as of 2017 [5] |
Abbot Olivier Deysine, CRV [6] | |
Ministry | Apostolate of hospitality |
Parent organization | Roman Catholic Church |
Formerly called | Brethren of the Common Life |
The Congregation of Windesheim (Latin : Congregatio Vindesemensis) is a congregation of Augustinian canons regular (i.e., ecclesiastics living in community and bound by vows). It takes its name from its most important monastery, which was located at Windesheim, about four miles south of Zwolle on the IJssel, in the Netherlands.
This congregation of canons regular, of which this was the chief house, was an offshoot of the Brethren of the Common Life and played a considerable part in the reform movement within the Dutch and German Catholic Church in the century before the Protestant Reformation.
The Brethren of the Common Life, which did not strictly conform as an order or congregation, had become obnoxious to the mendicant friars and the object of their attacks. To remedy this, their founder, Gerard Groote, advised on his deathbed in 1384 that some of the brethren should adopt the rule of an approved Order. His successor, Florence Radewyns, carried this advice into effect. Six of the brethren, carefully chosen as specially fitted for the work, among them John, elder brother of Thomas à Kempis, were sent to the monastery of Eymsteyn (founded 1382) to learn the usages of the canons regular. In 1386, they erected huts as their temporary monastery at Windesheim, and in March of the following year commenced the building of a monastery and church, which were consecrated by Hubert Lebene, titular Bishop of Hippo and auxiliary bishop of Utrecht, on 17 October 1387. At the same time the six men took their vows. [7] They adopted the apostolate of hospitality. [8]
Under Johann Vos, the second prior (1391–1424), the number of canons greatly increased and many new foundations were made. The first of these were Marienborn near Arnhem and Nieuwlicht near Hoorn (1392). The congregation was approved and received certain privileges from Pope Boniface IX in 1395. Their constitutions, added to the Rule of St. Augustine, were approved by Pope Martin V at the Council of Constance. [7]
Unlike other congregations of canons regular, those of Windesheim followed a monastic life as if they were an enclosed religious order, but they were not. The life of the canons was strict, but not over-severe. A postulant was asked if he could sleep well, eat well, and obey well, since, "...these three points are the foundation of stability in the monastic life." [7] Their constitutions exhibit in many points the influence of the Carthusian statutes. The canons wore a black or grey mozzetta and rochet over a grey tunic. [9]
While other groups of canons regular followed the Benedictine practice of being totally autonomous communities, Windesheim followed the example of the newer Orders, such as the Carthusians and Dominicans, and adopted a more centralized form of government. Like the Carthusians, Windesheim broke from the standard practice in monastic life by having all members of the congregation subject to the Prior General, who could transfer them from one house to another as needed. [9] The prior of Windesheim was initially automatically the Prior General, or head of the congregation, with considerable powers. After 1573 the Prior General was elected from among the priors of the various monasteries.
When the Windesheim Congregation reached the height of its prosperity towards the end of the fifteenth century, it numbered 86 houses of canons and sixteen of nuns, mostly situated in what is the Netherlands, and in the ecclesiastical province of Cologne. Those that survived the Reformation (they still numbered 32 in 1728) were suppressed at the end of the 18th or beginning of the 19th century. Uden in the Netherlands was the only survivor at the early 20th century.
The rise of Protestantism augured the decline of the Windesheim canons since their contemplative life relied heavily on the local population for vocations and support. As Calvinism swept through the Netherlands in particular, support for the canons dwindled. Sometimes this rejection even burst into violence and destruction. Windesheim, the mother house was destroyed in 1581 and there were many martyrs including St. Jan of Osterwijk. [10]
The destruction of Windesheim itself began in 1572, when the altars in the church were destroyed by the people of Zwolle; the suppression of that priory came in 1581. There are practically no remains of the buildings. The last prior of Windesheim, Marcellus Lentius (d. 1603), never obtained possession of this monastery.
The chief historical importance of the Windesheim Canons lies in their reforming work. This was not confined to the reform of monasteries, but was extended to the secular clergy and the laity, whom they especially sought to bring to greater devotion toward the Blessed Sacrament and more frequent communion. The chief of the Windesheim monastic reformers, Johann Busch (1399–1480), was admitted to Windesheim in 1419. At the chapter of 1424, Prior Johann Vos, who knew his own end was near, especially entrusted Busch and Hermann Kanten with the carrying out of his work of reform (Chron. Wind., 51). Grube gives a list of forty-three monasteries (twenty-seven Augustinian, eight Benedictine, five Cistercian and three Premonstratensian), in whose reform Busch had a share. Perhaps his greatest accomplishment was the winning to the side of reform of Dom Johann Hagen, O.S.B., for thirty years (1439–69) the Abbot of Bursfelde Abbey and the initiator of the Benedictine union known as the Bursfelde Congregation. In 1451, Busch was entrusted by his friend Cardinal Nicholas of Cusa, papal legate of Pope Nicholas V, with the reform of the Augustinian monasteries in northern Germany, and with such labours he was busied till shortly before his death.
Similar work on a smaller scale was carried out by other Windesheimers. Some Protestant writers have claimed the Windesheim reformers as forerunners of the Protestant Reformation. This is a misapprehension of the whole spirit of the canons of Windesheim; their object was the reform of morals, not the overthrow of dogma. The conduct of the communities of Windesheim and Mount St. Agnes (near Zwolle), who preferred exile to the non-observance of an interdict published by Pope Martin V, exemplifies their spirit of obedience to the Holy See.
Though devastated by the destruction of the Reformation on the houses of the congregation in the Lowlands, the houses in German lands continued and a new spirit flourished there in the 17th century. The canons ceased leading purely contemplative lives and began to engage in pastoral activity, working to make the Catholic faith strong in the now largely-Protestant towns where they lived. At that time, they formed a union with the Canons Regular of the Lateran in Italy.
The events of the French Revolution worked to end the life of the congregation. First, their houses in the Lowlands under the control of Emperor Joseph II of Austria were closed. Then the armies of Revolutionary France invaded that territory and the last house, that of Frenswegen, was closed in 1809. The last member of the congregation, Clemens Leeder, died in Hildesheim in 1865. [9]
The canons of Windesheim numbered many writers, besides copyists and illuminators. Their most famous author was Thomas à Kempis. Besides ascetical works, they also produced a number of chronicles, such as the "Chronicle of Windesheim" by Johann Busch, after retiring from his reforming labors. An emendation of the Vulgate Bible text and of the text of various Church Fathers was also undertaken. Gabriel Biel, "the last German scholastic", was a member of the congregation, as was the Renaissance scholar Erasmus. [9]
The revival of the congregation was proposed under the pontificate of Pope Pius XII, by Father Carl Egger. Permission for this was granted by Pope John XXIII in 1961. The motherhouse of the restored congregation is now in Paring Abbey, in Bavaria, Germany. The congregation is a member of the Confederation of the Canons Regular of St. Augustine. [11]
The monastery that houses St. Michael's Priory was bought in 1974 by the Canons Regular of the newly refounded Congregation of Windesheim, and is the motherhouse of the revived congregation. The buildings had been owned by a farmer during the 19th century, and were in disrepair. [12]
Thomas à Kempis, CRV was a German-Dutch Catholic canon regular of the late medieval period and the author of The Imitation of Christ, published anonymously in Latin in the Netherlands c. 1418–1427, one of the most popular and best known Christian devotional books. His name means "Thomas of Kempen", Kempen being his home town.
Gerard Groote, otherwise Gerrit or Gerhard Groet, in Latin Gerardus Magnus, was a Dutch Catholic deacon, who was a popular preacher and the founder of the Brethren of the Common Life. He was a key figure in the Devotio Moderna movement.
A religious order is a subgroup within a larger confessional community with a distinctive high-religiosity lifestyle and clear membership. Religious orders often trace their lineage from revered teachers, venerate their founders, and have a document describing their lifestyle called a rule of life. Such orders exist in many of the world's religions.
Augustinians are members of several religious orders that follow the Rule of Saint Augustine, written in about 400 AD by Augustine of Hippo. There are two distinct types of Augustinians in Catholic religious orders dating back to the 12th–13th centuries:
The Brethren of the Common Life was a Roman Catholic pietist religious community founded in the Netherlands in the 14th century by Gerard Groote, formerly a successful and worldly educator who had had a religious experience and preached a life of simple devotion to Jesus Christ. They believed that Christianity should be practiced not only in formal religious settings, but also in everyday life, and they sought to promote a practical spirituality that emphasized personal piety and devotion.
JohannesBusch was a major reformer and provost of a community of Canons Regular. He was associated with the Brethren of the Common Life.
Devotio Moderna was a movement for religious reform, calling for apostolic renewal through the rediscovery of genuine pious practices such as humility, obedience, simplicity of life, and integration into the community. It began in the late 14th century, largely through the work of Gerard Groote, and flourished in the Low Countries and Germany in the 15th century, but came to an end with the Protestant Reformation. It is most known today through its influence on Thomas à Kempis, the author of The Imitation of Christ, a book which has proved highly influential for centuries.
The Canons Regular of St. Augustine are Catholic priests who live in community under a rule and are generally organised into religious orders, differing from both secular canons and other forms of religious life, such as clerics regular, designated by a partly similar terminology. As religious communities, they have laybrothers as part of the community.
A canoness is a member of a religious community of women, historically a stable community dedicated to the celebration of the Liturgy of the Hours in a particular church. The name corresponds to a canon, the male equivalent, and both roles share a common historical origin. As with the canons, there are two types: canonesses regular, who follow the Rule of St Augustine, and secular canonesses, who follow no monastic rule of life.
Bursfelde Abbey is a former Benedictine monastery located in Bursfelde, a hamlet which for administrative purposes is included in the municipality of nearby Hannoversch Münden in Lower Saxony, Germany. Today the abbey church and its estate cover a site of approximately 300 hectares which is administered by the Klosterkammer Hannover, a body that operates under the auspices of the Lower Saxony Ministry for Arts and the Sciences to look after reassigned or disused ecclesiastical buildings and other heritage properties in the region. The legal owner of the Bursfelde Monastery Complex is the Evangelical-Lutheran Church of Hanover.
The Bursfelde Congregation, also called Bursfelde Union, was a union of predominantly west and central German Benedictine monasteries, of both men and women, working for the reform of Benedictine practice. Named after Bursfelde Abbey, it included over 100 monasteries in middle Europe.
The Monastery of the Holy Saviour at Lecceto in Tuscany, was the principal House of the order of the Hermit Friars of Saint Augustine in 1256, when Pope Alexander IV constituted the Augustinian order internationally. It was dedicated to Jesus as Saviour.
Independent Augustinian communities are Roman Catholic religious communities that follow the Augustinian Rule, but are not under the jurisdiction of the Prior General of the Augustinian hermits in Rome.
The Order of Saint Augustine, abbreviated OSA, is a mendicant religious order of the Catholic Church. It was founded in 1244 by bringing together several eremitical groups in the Tuscany region who were following the Rule of Saint Augustine, written by Saint Augustine of Hippo in the fifth century.
Augustinian nuns are the most ancient and continuous segment of the Augustinian religious order. Named after Augustine of Hippo, there are several Catholic religious communities of women living according to a guide to religious life known as the Rule of St. Augustine. Prominent Augustinian nuns include the canonized Italian mystics Clare of Montefalco and Rita of Cascia.
Cologne Charterhouse was a Carthusian monastery or charterhouse established in the Severinsviertel district, in the present Altstadt-Süd, of Cologne, Germany. Founded in 1334, the monastery developed into the largest charterhouse in Germany until it was forcibly dissolved in 1794 by the invading French Revolutionary troops. The building complex was then neglected until World War II, when it was mostly destroyed. The present building complex is very largely a post-war reconstruction. Since 1928, the Carthusian church, dedicated to Saint Barbara, has belonged to the Protestant congregation of Cologne.
In the Catholic Church, a religious institute is "a society in which members, according to proper law, pronounce public vows, either perpetual or temporary which are to be renewed, however, when the period of time has elapsed, and lead a life of brothers or sisters in common."
Ludovico Barbo, O.S.B. (1381–1443), also referred to as Luigi Barbo, was a significant figure in the movement to reform monastic life in northern Italy during the 15th century. Originally a canon of the community which became the Canons Regular of San Giorgio in Alga, he died a Benedictine abbot and Bishop of Treviso (1437–1443).
The Canons Regular of San Giorgio in Alga were a congregation of canons regular which was influential in the reform movement of monastic life in northern Italy during the 15th and 16th centuries.
Origen de los frayles ermitaños de la Orden de San Augustin y su verdadera institucion antes del gran Concilio Lateranense is a 1618 work by the Augustinian scholar Juan Márquez, Royal preacher and Chair of Theology at the University of Salamanca. It contributed to a long-running debate within the Augustinian order as to whether the friars (hermits) or the canons were the older-established foundation. Márquez argued that the hermits were the more ancient establishment.