Norbert and Early Norbertine Spiriutality by Antry, Theodore J. and Neel, Carol - 2007

Having met with resistance in his attempts to reform the clergy in his native Xanten, Germany, Norbert (c. 1080-1134) founded a religious community in France. His establishment was the first house of what came to be a successful religious order, the Canons Regular of Pre'montre' (also known as the Premonstratensians or the Norbertines). Norbert was appointed archbishop of Magdeburg in 1126. Although he left almost no writings, his followers produced many essays, as they attempted to reform the clergy as they thought best. This book provides English translations of the twelfth-century disciples of Norbert.

First, there is a preface by Andrew Ciferni, a Norbertine of Daylesford Abbey in Paoli, Pennsylvania. He speaks of the value of making such primary sources available, for the ongoing aggiornamento of his order.

A 28-page introduction then provides the historical context for Norbert's work, explaining, for example, that his two important biographies are more complementary than contradictory. Above all, say the editors, it was Norbert's preaching that won followers to his cause. He was also instrumental in suppressing a heresy in Antwerp. He tried to set up priestly communities that were a middle way between monasticism and the life of canons who retained their income and assets.

Third, several texts are presented in English, each with an introduction. The authors, for example, are Anselm of Havelberg, Herman of Tournai, and Philip of Harvengt. Also provided is a biography of an early Norbertine, Geoffrey of Cappenberg. This book is in the series "The Classics of Western Spirituality." 309 pages.

Here is one of the few fragments of Norbert's actual writing, an excerpt of a letter to Pope Callixtus:

"Reverend father, do you not recall the duty and the labor of preaching the Word of God, to which I have been appointed twice now, both by your predecessor of happy memory and also by you? But lest I give the impression that I refuse to submit to authority, I assent to your wish, except, of course, for my central intention. I am in no way able to alter this calling without grave detriment to my soul. It is this: not to seek what belongs to another; in no way to demand back through secular justice or legal process what has been stolen; not to entangle anyone in the bonds of anathema for any injuries or loss suffered. To sum up briefly, I have chosen to live simply the evangelical and apostolic life, rightly understood. Nevertheless, if the canons living in this church are not afraid to hold to this form of life, I do not refuse the burden."