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Abstracts

Lászay, J., & Galavics, G. (2000). Árpás-Mórichida: Szent Jakab apostol plébániatemplom. TKM Egyesület.
Lászlóová, H. (2000). Dejiny premonštrátov v Šahách. Studia archaeologica slovaca mediaevalia, 3/4, 273–293.

[Die Geschichte der Prämonstratenser in Šahy]
Leistikow, A. (2000). Die Geschichte der Grafen von Cappenberg und ihrer Stiftsgründungen Cappenberg, Varlar und Ilbenstadt. Kovač.
Martínková, L. (2000). Zvláštní případ konfirmační listiny markraběte Jana Jindřicha z roku 1360 pro zábrdovické premonstráty. Časopis Matice moravské, 119(1), 5–18.

Sonderfall der Konfirmationsurkunde des Markgrafen Johann Heinrich für die Prämonstratenser aus Zábrdovice aus dem Jahr 1360
May, J. (2000). Die himmlische Bibliothek im Prämonstratenserkloster Schussenried als literarisches Denkmal. Dt. Schillerges.
Merhautová, A., & Sommer, P. (2000). Strahovský klášter. Stavební dejiny baziliky od roku 1182 do doby opata Lohelia. Umení: casopis Ústavu Dejin Umení Akademie Ved Ceské Republiky, 48, 302–314.

[Das Kloster Strahov. Baugeschichte der Basilika von 1182 bis zur Zeit des Abts Lohelius]
Ramecourt, I. (2000). L’Abbaye de Licques: 1070-1224 [Mémoire de Maîtrise]. Université du Littoral Côte d’Opale.
Rhodes, M. (2000). Torre Abbey: A Souvenir Guide. Torbay Council.
Roberts, E. (2000). Two dated monastic buildings at Titchfield. Hampshire Studies, 55, 10–20.
Ruiz de Loizaga, S. (2000). El libro becerro de Santa María de Bujedo de Candepajares (1168-1240). Fundación Cultural “Profesor Cantera Burgos.”
Saure, W. (2000). Kloster Oelinghausen - 825 Jahre. Jahrbuch Hochsauerlandkreis, 143–149.
Schildt-Specker, B. (2000). Die letzte Prämonstratenserinnengemeinschaft von Kloster Meer: ein Bericht zur Wirtschaftssituation. Meerbuscher Geschichtshefte, 17, 78–90.
Schirge, A. (2000). Der Prämonstratenserorden in Ratzeburg und Broda bei Neubrandenburg. Mecklenburgia Sacra, 3, 112–125.
Seymour, D. (2000). The exchequer cartulary of Torre Abbey: (P.R.O. 164/19). Friends of Torre Abbey.
Slade, H. G. (2000). The collegiate kirk of St Duthac of Tain and the Abbey of Fearn. Tain & District Museum Trust.
Stewart, D. (2000). Dryburgh Abbey (Mertoun parish): Watching Brief. Discovery and Excavation in Scotland, 1, 78. https://archaeologydataservice.ac.uk/archiveDS/archiveDownload?t=arch-753-1/dissemination/pdf/2000/2000.pdf

View on archaeologydataservice.ac.uk
Taylor, P. J. (2000). Moral Agency in Crusade and Colonization: Anselm of Havelberg and the Wendish Crusade of 1147. The International History Review, 22, 757–784.
Tichelbäcker, H. (2000). Zur Gründung des Klosters Grefrath (1177), zum Erbe der Gräfin Alverade von Maubach (1207) und zur Burg und Herrschaft Maubach. In Zwischen Jülich und Kurköln. Festgabe der Joseph-Kuhl-Gesellschaft zum 60. Geburtstag für Prof. Dr. Günter Bers (pp. 9–21). Joseph-Kuhl-Ges.
Turnbull, P., & Walsh, D. (2000). The excavation of the gatehouse, Egglestone Abbey, Co Durham. A report to Durham County Council (No. NZ 0612 1525). The Brigantia Archaeological Practice.
Unger, J. (2000). Archeologický výzkum premonstrátského kláštera v Louce u Znojma. Příspěvek ke způsobu pohřbívání ve středověkých klášterech. Pravěk : časopis moravských a slezských archeologů. Nová řada, 10, 143–150.
Van Bavel, B. J. P. (2000). Schakels tussen abdij en stad. De stadshoven van de Norbertijner abdijen in de Nederlanden (ca. 1250 – ca. 1600). Analecta Praemonstratensia, 76, 133–157.

The Premonstratensian abbeys were mostly located in the countryside and are often characterised as rural institutions. However, from an early date they developed many links with the cities, which was certainly the case in the Low Countries, an area experiencing a strong process of urbanisation during the late Middle Ages. In the contacts between the abbeys and the cities a crucial role appears to have been played by the houses ('hospicia' or 'mansiones') the abbeys owned in the cities for their own use. These houses, often of considerable size and splendour, fulfilled various functions for the abbeys, functions which developed over time. During the 12th-14th centuries the urban mansions were used mainly for storage, transport and marketing of food stuffs produced on the monastic lands, for instance on nearby granges. With the decline of direct exploitation and the rise of monetarised leasing, however, this function declined. Other functions came more to the fore, such as a base for purchasing goods on the urban market, and a place of residence for negotiations, study or political matters requiring a stay in the city. Also the urban mansions were used more and more as permanent residences, mainly for (retired) abbots. Especially during the religious troubles in the 16th century another function surfaced: that of urban refuge. Thus, these urban houses mirrored the manyfold contacts between abbeys and cities, and also the changes these contacts underwent in time.
Van De Perre, D. (2000). Die ältesten Klostergesetzgebungen von Prémontré, Oigny, Cîteaux, Klosterrath und Arrouaise und ihre Beziehungen zueinander. Analecta Praemonstratensia, 76, 29–69.

The first chapter of this study is devoted chiefly to examining the relationship among the oldest monastic rules of Citeaux, Kloosterrade, Oigny and Prémontré, the examination showing that, for the chapters of those rules that are similar, there is line of dependence running from Citeaux to Prémontré to Oigny and from Kloosterrade to Prémontré to Oigny. This insight has also led to the conclusion that the oldest version of the Premonstratensian Rule is not the PW text and that a Px version must have existed of which the PW text is a later variant. Oigny did not copy the PW version, but rather a Px’ version, which is a hypothetical variant of Px.   The second chapter goes into more detail about the reasons why, in the Premonstratensian Rule, the superior was called abbas (abbot) and the second in authority prepositus (provost). This is interpreted as a compromise between the German tradition, in which the superior was known as prepositus, and the French tradition, in which he was known as abbas.   In the third chapter, lastly, an examination is made of the relationship among the rules of Prémontré, Citeaux and Arrouaise for lay brothers, and shows that the Rule of Prémontré was the oldest, a conclusion that is diametrically opposed to the recent position taken by C. Waddell that the Lay-brother Rule of Citeaux had already been drawn up around 1120 and was thus older than that of Prémontré. The examination also shows that, in its first edition, the Rule of Arrouaise adopted elements of the Premonstratensian Rule and was subsequently supplemented with elements from the oldest Lay-brother Rule of Citeaux and the later Rule of Prémontré.
Väth, P. (2000). Die selige Gertrud von Altenberg und das Skriptorium im Kloster der Prämonstratenserinnen. In A. E. Imhof, P. J. Becker, & T. Brandis (Eds.), Scrinium Berolinense. Tilo Brandis zum 65. Geburtstag (pp. 74–90). Reichert.
Wallin, C. (Ed.). (2000). Tommarps urkundsbok: klostret - hospitalet - staden - socknen: Registerdelen (Vol. 7). Bokförlager Österleniana.
Weiger, A. (Ed.). (2000). Prämonstratenser-Chorherrenstift Geras, Stifts- und Pfarrkirche Maria Geburt und Ehem. Prämonstratenser(innen)kloster Pernegg, Stiftskirche zum hl. Andreas. Verl. St. Peter.
Wouters, J. (2000). Schola claustrum alterum dici debet. Filip van Harvengts raadgevingen aan studenten. Analecta Praemonstratensia, 76, 107–132.

In his letters to students, Philip of Harvengt († 1183) engages himself in a dialogue with the environment of the schools of his time. This is obvious since the exchange of letters was not an entirely private affair as it is nowadays. Letters were shared with one's companions and read by them. When Philip therefore wrote a letter to a student, he addressed in fact a broader public. The letters addressed to students appear to belong to two different literary types. His earliest letters, Ad Wedericum and ad Hervardum are in fact treatises concerning a debated question with some spiritual advise in the margin. Later written letters only contain spiritual advise. But all Philip's letters show a keen awareness of the fact that a sound exegesis starts from a litteral understanding of the material text of Sacred Scripture, even though he depicts its study as preparing for an experienced meeting with the One who inspired it. This fundamental conviction concerning study of Scripture probably points towards influence from the Parisian school of the canons regular of Saint Victor. In his letter Ad Wedericum Hugh of Saint Victor is explicitly quoted while Philip develops his argument in favour of a literal explication of the six days during which creation took place according to the book Genesis. "The school should be called another monastery", for, in spite of the different environment, assiduous study of Scripture is performed in both places. Bible study probably took on a different character in monasteries of regular canons, such as Saint Victor in Paris and Bonne-Espérance, than the monastic lectio divina.
Ziegler, W. (2000). Das Prämonstratenserkloster Adelberg in staufischer Zeit. In K.-H. Rueß & W. Ziegler (Eds.), Die Staufer (pp. 77–79). Ges. für Staufische Geschichte.

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