Results | The Premonstratensian Order in the Middle Ages Bibliography

An image of construction at the abbey church of Prémontré is recorded in the stained glass from the cloister of the Premonstratensian abbey of Parc, where it serves as the focus of a scene from the life of St. Norbert. This early seventeenth-century view of the now-destroyed mother house apparently shows the medieval western façade, along with building activity in the upper parts that may date to the midthirteenth century. Thus, the window adds to our knowledge of medieval Premonstratensian buildings, and should be included in the corpus of images of medieval construction.

View on www.jstor.org

Cocroft, W., & Wilson, P. (1989). Field Survey of Site of Premonstratensian Abbey of Tupholme (No. RCH01/001; RCHME Archaeological Requests).

Fergusson, P. (1989). The refectory at Easby Abbey: Form and Iconography. The Art Bulletin, 71(3), 334–351. https://doi.org/https://doi.org/10.2307/3051133

Halsall, G. (1989). Coverham Abbey: its context in the landscape of late medieval north Yorkshire. In R. Gilchrist & H. Mytum (Eds.), The Archaeology of rural monasteries (pp. 112–139). B.A.R.

Neel, C. (1988). Man‘s Restoration: Robert of Auxerre and the Writing of History in the Early Thirteenth Century. Traditio, 44, 253–274. https://doi.org/10.1017/S0362152900007078

The historical work of the Premonstratensian canon Robert of Auxerre († 1211) was one of the most influential of medieval chronicles. Vincent of Beauvais († 1264) borrowed heavily from it in Speculum historiale, the final section of his great encyclopedia. The content of the Auxerre chronicle, extant in its independent version in relatively few manuscripts, thus contributed to an essential element in the textual foundation of later medieval education. The shape of Robert's narrative, however, differed from that of Vincent's treatment of history. The canon of Auxerre wrote in an old genre and for a traditional end. His was the kind of monastic chronicle that had for centuries affirmed for Benedictine and reform congregations their connection to venerable tradition, and traced for them the workings of providence in time. Vincent's work, on the other hand, set the record of human experience alongside compendia about the divine and natural worlds. It thus represented the historiographical fulfillment of the thirteenth century's ambition to systematize knowledge.

View on www.cambridge.org

Saltman, A. (1988). Hermann’s Opusculum de conversione sua: truth or fiction? Revue Des Études Juives, 147(1–2), 30–45.

Scott, J. G. (1988). The origins of Dundrennan and Soulseat abbeys. Transactions of the Dumfriesshire and Galloway Natural History and Antiquarian Society, 63, 35–44.

Lees, J. T. (1987). Anselm of Havelberg’s “banishment” to Havelberg. Analecta Praemonstratensia, 63, 5–18.

Morrison, K. F. (1987). Anselm of Havelberg: play and the dilemma of historical progress. In T. F. X. Noble, J. J. Contreni, & R. E. Sullivan (Eds.), Religion, culture, and society in the early middle ages: studies in honor of Richard E. Sullivan (pp. 219–256). Medieval Institute Publications.

Martin, E., Plouviez, J., & Feldman, H. (1986). Archaeology in Suffolk: Leiston, Leiston Abbey. Proceedings of the Suffolk Institute of Archaeology and History, 36(2), 152. http://suffolkinstitute.pdfsrv.co.uk/customers/Suffolk%20Institute/2014/01/10/Volume%20XXXVI%20Part%202%20(1986)_Archaeology%20in%20Suffolk%201985%20E%20A%20Martin%20J%20Plouviez%20H%20Feldman_139%20to%20158.pdf

View on suffolkinstitute.pdfsrv.co.uk

McClain, J. (1986). Observations on the geometric design of Saint-Yved at Braine. Zeitschrift Für Kunstgeschichte, 49, 92–95.