Folia Theologica et Canonica 10. 32/24 (2021)
Sacra theologia
52 SZABOLCS ANZELM SZUROMI, O.PRAEM. proper law, those canons which were applicable to them can be found in the textual families of the canonical collection (1093-1095) of St. Ivo of Chartres (f 1115) [mainly in the Panormia] and also in the Decretum Gratiani (c. 1140), which unified the canonical instruction and administration. The collective activity of the canons regular was specifically evolved in the cathedral’s liturgy, and particularly in the choral adoration.21 In the early period of the organization of the canonical life according to the Rule, several patristic sources can be identified which would become the basis for the reform of the 11,h — 12th centuries. This includes the direct influence of some of the writings of St. Eusebius of Vercelli (f371)22, St. Ambrose (f397), and St. Augustine (f430), influencing the cathedral chapters as well. The influence of St. Ambrose is not widely known among scholars, despite the fact that his Letter 63 took place not only in the textual family of the Decretum of St. Ivo of Chartres’ canonical collection (ID 6), but later also in the Decretum Gratiani (D. 61 c. 923). It thus had a profound effect not only at the beginning of the development of the regulated life of the way of life of the cathedral clergy, but also in the 11th and 12th centuries.24 The role of St. Augustine and his writings, especially his Rule, is well known in the life of the communities of the canons regular. This opinion has been further supported by the research of Bernard Ardura25 and Sophie van der Meeren26. The later established monasteries asked for copies of the Rule from already existing communities (in the case of Prémontré, founded in 1121, the source was the Abbey of Saint Denis [Reims] and the Abbey of Saint-Jeandes-Vignes [Soissons]).27 28 Among the other writings of St. Augustine, I would like to highlight here the two short reflections which can be read in his Homilies 355 and 356, where he refers to the ‘monastery of the clergy’ (monasterium clericorum)}* The two passages are notable because they without a doubt had a direct influence on the two - different - forms of life of the Norbertines: i.e. living in a monastery or without a monastery building (see regarding the latter those early Norbertine provostries which have been discovered in French 21 Petit, F., Spirituality of the Premonstratensians, 36-39. 22 Cf. dal Covolo, E. - Uglione, R. - Vian, G. M. (a cura di), Eusebio di Vercelli e il suo tempo (Biblioteca di Scienze Religiose 133), Roma 1997. 23 Friedberg 1. 230. 24 Szuromi, Sz. A., From a reading book to a structuralized canonical collection. The Textual Development of the Ivonian Work (Aus Religion und Recht 14), Berlin 2010. 110-111. 25 Ardura, B., Premostratensi, nove secoli di storia e spiritualitä di un grande Ordine Religioso (Collana «Storia e cultura» 2), Bologna 1997. 40-41. 26 van der Meeren, S., Die Regel des hl. Augustinus - eine Ermahnung zur Weisheit?, in „Das kanonikale Leben " - Beiträge zur Gemeinschaft und Sendung nach der Regel des Hl. Augustinus (Communicationes - Schriftenreihe zur Spiritualität des Prämonstratenserordens 31), Windberg 2018. 77-105. 27 Petit, F., Spirituality of the Premonstratensians, 34. 28 PL XXXIX. 12568.’
