147. To the general chapter of the Cistercian order, 1181

2001 ◽  
Keyword(s):  
Cistercian Order ◽  
General Chapter

The Judicial Activities of the General Chapters: I

1964 ◽  
Vol 15 (1) ◽  
pp. 18-32 ◽  
Author(s):  
Jane Sayers
Keyword(s):  
Religious Order ◽  
Cistercian Order ◽  
General Chapter

Within the papacy's jurisdiction of Western Christendom, the general chapter of each religious order replaced the Curia Romana, as the central legislative and judicial assembly. The text of the Promulgatio Chartae Charitatis elaborates this right of self-government and compares the hierarchy of the Cistercian order with that of the Roman Church:‘… sicut Christus Ecclesiam suam condidit sub Romano Pontifice, per quatuor Patriarchas, Archiepiscopos multos, sed plures ad hue Episcopos regendam; sic Cisterciensis ordo sub abbate Cistercii supremo capite, pro Episcopis abbates filios habeat, pro Archiepiscopis abbates quos patres vocant, pro Patriarchis primos illos quatuor, per quos in charitate radicatus, ac mutuis inter se officiis devinctus, sine alius interventu regeretur …’.

Heresy and learning in early cistercianism

1972 ◽  
Vol 9 ◽  
pp. 93-107 ◽  
Author(s):  
Derek Baker
Keyword(s):  
Cistercian Order ◽  
The Subject ◽  
General Chapter ◽  
To Receive ◽  
New Buildings

In 1245 the General Chapter of the Cistercian Order gave reluctant approval to the establishment of a house of studies at Paris, and in so doing sanctioned a major breach with the traditions and practice of the Order. The new house grew rapidly. Accorded papal protection in 1246, it was already necessary to move to a more extensive site a year later. By 1250 student monks had been admitted to the new buildings of the Chardonnet, and, though its constitution continued to be the subject of capitular legislation, the new house was fully established, under the jurisdiction of the abbot of Clairvaux, but as a centre of studies for the whole Order. In January 1256, ten years after the decision of the General Chapter, Guy, abbot of l’Aumône, became the first cistercian to incept in theology and to receive the licence to teach.

Past Models and Contemporary Concerns: the Foundation and Growth of the Cistercian Order

2008 ◽  
Vol 44 ◽  
pp. 27-45
Author(s):  
Janet Burton
Keyword(s):  
Twelfth Century ◽  
Annual General ◽  
Cistercian Order ◽  
The Subject ◽  
General Chapter

Of all the medieval monastic orders the Cistercian has undoubtedly received the most attention from historians, and this engagement with the White Monks shows no sign of abating. In the words of David Robinson in his recent volume on the Cistercian abbeys of Wales, ‘to turn one’s back on the subject, even for a moment, is to lose the plot’. Current scholarship continues to be concerned with a range of issues. However, much of the most controversial scholarship has centred on the dating of key Cistercian documents: the narratives of the origins of Citeaux, that is, the Exordium Parvum and the Exordium Cistercii, as well as various versions of the Cistercian constitution, the Carta Caritatis, and successive capitula, that is, the pronouncements of the Annual General Chapter. The debate is not new. For over seventy years scholars, including in an English context Dom David Knowles, have sought to unravel the textual and manuscript complexities of the documents relating to the foundation and growth of the mother house itself and of the order. In the last six years two significant contributions to this area of scholarship have appeared, the first more controversial than the second. First, Constance Berman argued that the key Cistercian documents were inventions of the latter part of the twelfth century, designed to create a past for the Cistercian order, an organization which, she argues, did not exist before the mid-twelfth century.

Stephen of Lexington and Cistercian University Studies in the Thirteenth Century

1960 ◽  
Vol 11 (2) ◽  
pp. 164-178 ◽  
Author(s):  
C. H. Lawrence
Keyword(s):  
Thirteenth Century ◽  
Freedom Of Movement ◽  
University Studies ◽  
New Learning ◽  
Manual Labour ◽  
Cistercian Order ◽  
New Ideas ◽  
General Chapter

‘On my side are St. Benedict and the whole of antiquity’, wrote Rancé to Mabillon in February 1693, ‘and what is called study has only been instituted when discipline has been lax’. However one may sympathise with his great adversary, it can hardly be denied that, at least so far as the Cistercian order was concerned, Rancé was historically justified. The transmission of new ideas depended on freedom of movement and this was not compatible with the monastic vow of stability. It was this, rather than any ingrained conservatism, that made the monastic orders so slow to adapt themselves to the new learning of the cathedral schools and the rising universities. The Cistercians in particular were seemingly committed by their founders to being, Like St. Benedict, scienter nescius et sapienter indoctus. It was the vocation of Cîteaux to recall men to the primitive observance of the Rule in which the essential tasks of the monk were liturgical prayer and manual labour. There was to be no school in the cloister. The only instruction provided for in the early consuetudines was training in the chant. The making of books, save by permission of the general chapter, was expressly forbidden.

From Frontier to Mission: Networking by Unlikely Allies in the Church International, 1198–1216

2012 ◽  
Vol 14 ◽  
pp. 67-82
Author(s):  
Brenda Bolton
Keyword(s):  
Second Century ◽  
Annual General ◽  
Vital Importance ◽  
Hundredth Anniversary ◽  
New Beginning ◽  
Cistercian Order ◽  
General Chapter ◽  
The Church ◽  
Regular Branches

The year 1198 witnessed the start of an unlikely alliance between a new pope and a long-established monastic order. It would have been considered unlikely because relationships between secular and regular branches of the church were often uneasy and sometimes even tense. 1198 was indeed a chance for a new beginning. In Rome on 8 January, the cardinals raised one of their fellows, the thirty-seven-year-old Lotario dei Conti di Segni, to the Chair of St Peter as Innocent III. In Burgundy, on 14 September, the Cistercian Order was beginning its second century of existence at Cîteaux. It was time, not only for a celebration of the hundredth anniversary but also for a radical reassessment of the motives of the foundation. Guido de Paray, presiding over the annual General Chapter by right as abbot of Cîteaux, read out to the assembled abbots a letter received from the new pope in Rome. Surely the coincidence of these two events could bring forth fruit in some form or other? For his part, Innocent, while stressing his youth and inexperience, earnestly begged the Cistercians to remember him in their prayers. By so doing he would be better enabled to fulfil the pastoral office to which he had recently been called. In a phrase that he was later to use to cities of the Patrimony, he reminded the order that, although Christ’s yoke was easy and the burden light, it was, nevertheless, of vital importance that it be taken up. Mary’s spiritual contemplation was to be just as vital as Martha’s activity! In return for their prayers, the pope made a personal threefold promise to the abbots. He stated his intention to watch carefully over their progress, to be ‘powerfully’ at hand for them in their necessities and, lastly, to provide a safeguard by his apostolic protection against the attacks of all those who were ill-intentioned. ‘These things we shall pursue the more willingly when we feel that we are supported by your prayers and merits. For it is right that the universal Church should pour forth its prayers for us and mitigate our inadequacy by its supplications’

Compliance with Amended General Chapter USPMelting Range or Temperature

2019 ◽  
Author(s):  
Samuele Giani ◽  
Naomi M. Towers
Keyword(s):  
Melting Temperature ◽  
Reference Standards ◽  
Melting Range ◽  
Primary Reference ◽  
General Chapter ◽  
Regulation Compliance

Laboratories measuring melting temperature according to USP<741> Melting Range or Temperature, must comply with the amended calibration and adjustment requirements described in this regulation. Compliance is ensured by adjusting the instrument with secondary reference standards, traceable to USP, followed by verification of accuracy using USP primary reference standards.

The Cistercian Order in Ireland

1931 ◽  
Vol 88 (1) ◽  
pp. 1-36
Author(s):  
A. Hamilton Thompson ◽  
A. W. Clapham ◽  
H. G. Leask
Keyword(s):  
Cistercian Order

Mission Theology Revisited: Keeping up with the Crises

1985 ◽  
Vol 9 (4) ◽  
pp. 168-182 ◽  
Author(s):  
William B. Frazier
Keyword(s):  
New York ◽  
Theory And Practice ◽  
Systematic Theology ◽  
Mission Theology ◽  
Vatican Council ◽  
Mission Agencies ◽  
The World ◽  
Theology Of Mission ◽  
General Chapter ◽  
Comprehensive Study

Maryknoll, the Catholic Foreign Mission Society of America, holds its General Chapter, or assembly, every six years. This is a gathering of leaders and delegates, representing Maryknoll Missioners from around the world, to reflect on the affairs and concerns of the society. The General Chapter provides a prime occasion for reflecting on missional principles and reassessing priorities. In preparation for the most recent chapter, held in late 1984, Father William B. Frazier, M.M., Professor of Systematic Theology at Maryknoll School of Theology, Maryknoll, New York, prepared a painstaking and comprehensive study entitled “Mission Theology Revisited.” Although this was prepared as an “in-house” document to help fellow Maryknollers clarify their thinking about fundamental issues Maryknoll has been confronting in recent years, the society and Father Frazier have kindly agreed to share the study with the readers of the International Bulletin. Two decades ago Frazier captured the attention of missiologists when, in the aftermath of Vatican Council II, he published “Guidelines for a New Theology of Mission” (Worldmission 18, No. 4, Winter 1967–68; reprinted in Gerald H. Anderson and Thomas F. Stransky, eds., Mission Trends No. 1 [1974]). In the current study, he analyzes the tension—and the implications far mission theory and practice—between those missioners who retain a more or less traditional focus on the evangelization of persons and those who wish to emphasize the “evangelization” of societal institutions and systemic structures. Although lengthy and at times occupied with developments particular to Maryknoll, Frazier's study, we believe, makes a major contribution toward explicating the current missiological debate and ferment. Few, if any, of today's mission agencies—Protestant or Catholic—can hope to remain aloof from the dynamics of the issues he discusses. Testimony to the seriousness of the situation and the debate is found in the reflections of three mission leaders invited by the editors to respond to Father Frazier's study. Their responses appear following Frazier's article below.

Sign in / Sign up

Export Citation Format

Share Document