Osnabrück Cathedral Monastery

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Osnabrück Cathedral

The Osnabrück Cathedral Foundation is a spiritual corporation at the St. Petrus Cathedral in Osnabrück and is located today in the city of Osnabrück in the state of Lower Saxony in the northwest of Germany. The cathedral monastery emerged from the priesthood at the cathedral church of the Osnabrück diocese and is under the patronage of St. Peter . "Since the founding of the diocese [the cathedral monastery] has played an important role in the history of the diocese and the former prince-bishopric, especially during the Reformation." Throughout the entire time-related change, the cathedral monastery performed its current tasks in earlier centuries. Today's cathedral chapter is responsible for the solemn organization of services in the cathedral church, supports the bishop in the management of the diocese and elects the bishop and, in the event of vacancy, a diocesan administrator .

history

founding

The Diocese of Osnabrück was founded and equipped by Emperor Charlemagne between 783 and 787 . Presumably, however, the diocese was founded after Charlemagne's victory over the Saxons in the Battle of the Hase in 783. The first cathedral was consecrated by the Liège bishop Agilfried . Although the existence of a spiritual community at Osnabrück Cathedral is only mentioned for the year 851 on the occasion of the translation of the relics of St. Alexander by Count Waltbert from Rome to Wildeshausen , it can be assumed that the first bishop, Wiho , had a group of clergymen for advice and Support stood by. This group of clergymen presumably initially consisted of the clergy whom the Liège bishop Agilfried had sent to the newly founded diocese of Osnabrück to support the establishment of the diocese. In addition to supporting the bishop in the administration of the diocese, the central task of the college of priests was the training of the clergy and the organization of services.

Over time, this college of priests developed into a permanent organization that lived in vita communis at the cathedral and whose livelihood was financed by the church property. The canons lived according to certain church rules ( canones ) and formed a canonical community. Since 816 the Aachen rule , which goes back to the canon rule of Bishop Chrodegang of Metz, was binding in the Franconian Empire , which had provided for a monastery-like community for the bishop and cathedral monastery. Due to a Norman attack in the second half of the 9th century, this priestly community seems to have dissolved again, as Bishop Egilmar reported when he took office in 885 that he had not found a cathedral monastery. Since the existence is only documented again from the middle of the 11th century, it can be assumed that a new priestly community was established as early as the 10th century to support the bishop.

At the end of the 11th century, bishops and foundations were separated and capital income was divided between the individual canon positions. The reason for the dissolution of the common life was probably the great cathedral fire in the 11th century. Following this, individual houses (curiae) were built for the canons .

High Middle Ages and Late Middle Ages

In the high Middle Ages, the cathedral monastery achieved its privileges that are characteristic of today: bishops' right to vote; Right of consensus in the decisions of the bishop; Collegiate government during the bishop's absence by death or resignation. It was precisely through this development of exclusive rights that the cathedral monastery of St. Petrus was able to suppress the importance of the two rivals that appeared, the monastery chapter of St. Johann and the abbot of the Benedictine monastery in Iburg , in their importance for the diocesan government in the 12th century .

The appointment of a bishop was initially the right and duty of the king. As a result of the fact that a conflict broke out between King Heinrich IV and Pope Gregory VII in the 11th century , the investiture controversy also expressed itself in the city of Osnabrück. These differences in the investiture dispute became apparent, for example, in the double elections of bishops and longer periods of absence of a bishop in the Diocese of Osnabrück. As a result of these protracted disputes between king and pope, i.e. between secular and spiritual power, over the appointment of the bishop, the bishop's suffrage developed in Osnabrück, which became the sole suffrage of the cathedral monastery in the following century.

The subsequent efforts of the city of Osnabrück and the Osnabrück knighthood in the 15th century to participate in the elections were also rejected by the canons. The Peace of Westphalia of 1648 could adversely affect the cathedral monastery 's sole bishop's right to vote, but not dissolve it. Until the end of the 13th century and subsequently until secularization , the office of bishop fell to a member of the chapter only rarely. As a rule, members of the Welfenhaus or members of Westphalian count houses received the office of bishop.

Early modern age

In 1543, the Reformation was introduced in the Osnabrück diocese by Prince-Bishop Franz von Waldeck , against the will of the cathedral monastery. After the Schmalkaldic War he was politically isolated in the empire and lost his power. The canons stopped further attempts at Reformation. "However, the revocation of the Prince-Bishop in May 1548 did not result in the diocese's return to the old faith, but marked the beginning of a long phase of denominational indifference." The resolutions of the Council of Trent passed in 1563 were only adopted by the Prince-Bishop in the Diocese of Osnabrück Eitel Friedrich von Hohenzollern published in the 17th century.

However, a group of clergymen had already formed within the cathedral monastery towards the end of the 16th century who supported the decisions of the Council of Trent. This group became so strong by the spring of 1615 that there were hardly any opponents of the introduction of the creed as a prerequisite for canonicals and other ecclesiastical offices. As a result, there was again a majority for the election of Catholic prince-bishops. This Counter-Reformation pursued by the bishops Eitel Friedrich von Hohenzollern and Franz Wilhelm von Wartenberg came to a standstill with the occupation of the Osnabrück Monastery by the Swedes in 1633.

In 1648 the Peace of Westphalia was concluded and ended the Thirty Years War in Germany. The Peace of Westphalia set 1624 as the normal year . It stipulates that the assets of the Protestant and Catholic Churches should remain or should be restored to their proportions as they were on January 1, 1624. Thus the “fate of the bishopric of Osnabrück as a mixed denominational territory that was to be governed alternately by a Catholic and a Protestant sovereign” was sealed.

secularization

As a result of the Reichsdeputationshauptschluss of 1803, the Osnabrück bishopric was assigned to the Electorate of Hanover . In anticipation of the resolution of secularization, Prince-Bishop Friedrich von York had already given the Osnabrück Monastery to his father Georg III on October 29, 1802 . , King of England-Hanover. The last meeting of the cathedral monastery took place on December 21, 1802, followed by its complete dissolution and the withdrawal of all economic capital. It was not until 1858 that a new cathedral chapter was built in Osnabrück.

Constitution

Personnel composition

The Osnabrück Cathedral Monastery initially consisted of 12 canons . The number rose steadily in the 12th century, reaching 24 at the beginning of the 13th century. This number remained until a 25th canonical was established in 1676 by the von Galen family . This number remained until it was abolished in 1802.

As in other cathedral monasteries, the canons came mainly from the surrounding areas. Furthermore, the canons mostly came from the noble families, the rest of the monastery consisted of canons who belonged to the lower nobility and, to a lesser extent, members of the bourgeoisie. This leading role of the noble families within the cathedral monastery of Osnabrück can be explained with the motto “Nobles are only allowed to judge nobles”, because the ecclesiastical jurisdiction was connected with the allocation of canons. Another reason for the predominance of the nobility within the cathedral monastery is "that the noble clans from which they complemented each other could be useful to the property and political interests of the [cathedral monastery]."

In the 14th century, the number of canons from the upper bourgeoisie increased in the course of the economic upswing in the city of Osnabrück. As a result, the Osnabrück Cathedral Foundation developed an admission procedure on September 10, 1398, which stated that people who did not come from the nobility could only become members of the foundation “if they had a doctorate in canonical or civil law or had a degree in theology . “This provision was made in the 14th century by Pope Boniface IX. confirmed and it existed until the abolition of the cathedral monastery in November 1802. In general, only one canonical could be acquired in Osnabrück, in that it had previously become available through the death or resignation of the incumbent.

In the first centuries after the founding of the cathedral monastery, it was supplemented by selected members by the bishop if necessary. By 1184 it had already acquired the right to supplement itself. Documented evidence shows that in the middle of the 13th century the Pope appeared as a competitor by assigning church offices. The disputes arising from this competition were settled by the Vienna Concordat of 1448 . It included the provision that the allocation of church offices that became vacant was due to the Pope in odd months and to the cathedral monastery in even months. However, the canons appointed by the Pope also had to meet the admission requirements. The cathedral monastery followed a certain cycle , according to the order of seniority , a canon was always entitled to assign a canonical that became free. Subsequently, the canonicals that had become vacant from 1689 to 1695 and from 1725 to 1747 were assigned to the Elector Archbishop of Cologne. Another possibility for handing over canonicals was that a canon asked the cathedral monastery to approve the filling of his position with a member chosen by him. Protestant incumbents in particular used this opportunity to keep the canonical within the family.

A full member of the Osnabrück Cathedral monastery could only become a person who had reached the age of 20 and completed a university degree. A canon had a say and the right to vote within the chapter. Through his canon, he also received all the exclusive rights to which the chapter was entitled, and his standard of living was secured. Within the cathedral monastery , the last emancipated canon was given the lowest position in the monastery. With the next vacancy, he was able to get a better position within the monastery and thus improve his income and salaries. As a result, a long membership was very attractive as it was rewarded with higher income.

Dignities

As in most cathedral monasteries, there were two dignitaries in the Osnabrück cathedral monastery until secularization . On the one hand the provost and on the other hand the dean. In 1517 Pope Leo X granted the cathedral monastery the right to freely choose these two dignities. In the 17th and 18th centuries, when a dignity was vacant, a special election day was convened and all canons informed in writing.

The cathedral provost preceded the dean in rank and dignity, was responsible for the possession of the cathedral monastery and represented the monastery in all external affairs. After the provost, the dean or dean followed as a second dignity. He was responsible for the affairs within the chapter and for this reason had to be always present in Osnabrück.

At the end of the 16th century, the provost and dean were the owners of special dignitary pledges. They did not have a regular canonical. In order to better integrate them, it was passed in 1536 that a member elected as cathedral dean could continue to keep his regular canonical. In 1560 this was decided in the same way with the provost of the cathedral.

Relationship with the bishop

From 783/787 to 1200

The increasing independence of the cathedral monastery in the 11th century could not remain without consequences for the relationship between cathedral monastery and bishop. Differences within this relationship can only be recognized during the term of office of Benno II , but these are not due to the independence of the diocese, but to the question of the rights and duties of the cathedral monastery. It also seems that the cathedral monastery “did not seek to expand its position in the diocese in open conflict with the bishops, but nevertheless continuously gained independence.” It was important to both the cathedral monastery and the bishop to what extent this was The pen was allowed to participate in the election of the bishop and to what extent it could influence the actions of the elected bishop.

Bishop election

Obtaining the right to bishopric in the 11th century meant for the Osnabrück cathedral monastery a great interest in the diocese government and a considerable increase in power. The Worms Concordat in 1122 transferred the right to elect a bishop to the clergy and the people; previously the bishop had been appointed by the German king. In the following centuries the cathedral monastery was able to secure the privilege of sole voting rights.

In 1209 Pope Innocent III asked . from Otto IV. to recognize the German cathedral pins as the only voters of the bishops. This exclusive right was also confirmed by the Fourth Lateran Council in 1215 . By obtaining this right to vote, the laity faded further and further into the background. In addition, the cathedral monastery in Osnabrück also succeeded in excluding other voters from the election of bishops, as in most cathedral monasteries in Germany in the 12th and 13th centuries, but in some dioceses certain groups of people were able to secure a say in the election of bishops.

It is documented that Bishop Benno II was appointed by the German kings in the 11th century. In contrast, his successor, Bishop Markward , seems to have been chosen by the canons of the Osnabrück Cathedral Monastery. In contrast to these two voting behavior, there were also two cases in Osnabrück in which an elected bishop was opposed to a royal official. In 1119, Bishop Thiethard , who was elected by the Osnabrück clergy and the ministerials , was opposed to Bishop Konrad, who had been appointed by the king. The counter-bishop Konrad could not assert himself and lost his office.

The cathedral monastery tried to obtain the privilege of electing bishops for the first time during the investiture controversy and to fill the office of bishop with candidates they favor. This makes it clear that the cathedral chapter was striving for a significant participation in the election, but the striving for a sole and independent right to vote cannot be recognized. The first bishop's election, in which other groups of people were excluded from the election and the sole right to vote lay with the cathedral monastery, can be shown to have taken place in 1265. However, "it can be assumed that the canons endeavored as early as the 12th century to exert a decisive influence on the elections of bishops, even if other groups were involved or individual powerful people could exert influence."

Consensus right

With the attainment of the right of consensus, the position of the cathedral monastery towards the bishop also changed. “The cathedral's right of consensus in episcopal decisions related to official ecclesiastical acts, the sale of church property and the conclusion of alliances.” Initially, this right was shared by the canons, the canons of St. Johann, the representatives of the knighthood and the city of Osnabrück . At the beginning of the 13th century, however, the right of consensus had developed into the sole right of the cathedral monastery.

From 1200 to 1350

During the period under review, the relationship between the bishop and cathedral monastery had deteriorated due to disputes over the right of consensus. The central charge against Bishop Gerhard was that he had spent church property without the approval of the cathedral monastery. As a result, in 1203 he had to promise to preserve the rights of the individual institutions of the Osnabrück church. Furthermore, he was obliged to buy back the goods. The aim of the cathedral monastery within these disputes was to maintain the right of consensus as a privilege of the cathedral monastery. Throughout the centuries that followed, dissonances continued between the bishop and the cathedral monastery due to the pursuit of additional rights and the expansion of powers within the church system.

Due to the fact that the canons rarely chose a bishop from their own ranks in the period under review, but a bishop from powerful noble families, so that the interests of the diocese were secured and the bishops also lived up to this claim, further disagreements between the cathedral monastery and the Bishop prevented. In the 13th century, the cathedral monastery also succeeded in expanding its competences vis-à-vis the bishop, for example by expanding the right of consensus to such an extent that legal transactions were no longer possible without the consent of the monastery. The fact that the bishop was indebted to the Osnabrück cathedral monastery as a result of the re-acquisition of the high bailiwick from the Counts of Tecklenburg changed the position of the cathedral monastery, as the bishop could no longer ignore the monastery’s demands.

In 1282 there was an alliance between the cathedral monastery and the bishop, in which the security of the clergy and the existence of church property were maintained. This alliance came about because of the citizens' distrust of the bishop and other spiritual institutions. It also shows a tension between clergy and lay people, but it also shows a connection and close cooperation between the cathedral monastery and the bishop.

Subsequently, in the 13th century, there was a conflict between the bishop and the cathedral chapter, as Bishop Hugo von Goltern wanted to remove the canons who were not present on certain festive and memorial days from the prebend. This conflict was ended in the 13th century with the agreement that canons were only allowed to be absent on certain festive days due to illness or imprisonment.

From 1400 to 1803

A field of tension between cathedral monastery and bishop developed in 1543, because Prince-Bishop Franz von Waldeck introduced the Reformation in the Osnabrück diocese, defying the contradiction of the cathedral monastery. These tensions were resolved with the fall of the prince-bishop. The tensions between the bishop and cathedral monastery were not completely resolved because the overthrow of the prince-bishop did not result in a return to the old faith. In the centuries that followed, there were always minor tensions and conflicts between the cathedral monastery and the bishop.

Position in the Hochstift

The cathedral monastery held a separate position within the territories of the old German empire, because like the sovereign it was active both in the spiritual and in the secular area. The sovereign was bishop and prince in one person and was thus both a bishopric and the diocese. Thus the canons were active in secular and spiritual offices. However, there were also restrictions here, because only a Catholic prince-bishop was entitled to secular and spiritual rule. During the tenure of a Protestant prince-bishop, the Archbishop of Cologne was in charge of the diocese's spiritual affairs. The canons held various secular offices within the bishopric of Osnabrück. Secular offices, authorities and official functions were, for example, the secret council, the land and justice offices or the district administrator.

Religious and Spiritual Life

The spiritual and religious life of the canons was based on certain ecclesiastical rules ( canones ) and they formed a canonical community. The Aachen rule, which had been passed at the Imperial Synod in Aachen, had been binding in the Franconian Empire since 816. The canons were to live together, but private property and life in individual houses were not excluded.

The religious and spiritual life of the canons consisted of rights and duties. The duties included the canonical prayer hours and the choral service. This also included the residence obligation, which was necessary to fulfill the other tasks and which was strictly checked. This residence obligation was suspended if the canon traveled with the permission of the cathedral monastery and for the benefit of the cathedral church. If duties were not fulfilled by the canons, sanctions were imposed on the individual canons or the entire canonical community.

Ownership development

Due to a forgery of documents from the 11th century, the furnishings of the diocese at the time of its foundation can no longer be reconstructed. However, a precarious economic situation of the diocese is suspected. At the latest due to the donations of the Meppen and Visbek mission cells in the north of the diocese to the Corvey monastery and the further property of the Osnabrück diocese to the Herford monastery by Emperor Ludwig the Pious , the diocese had to accept a major decline in income after the first few decades. This impairment subsequently determined not only the economic development of the diocese, but was also decisive for the position of the diocese compared to neighboring dioceses.

At the end of the 11th century, however, when the cathedral monastery became independent, the assets of the bishop and the cathedral monastery were separated, so that it had supposedly achieved independence in terms of property law. Further information on the economic situation of the cathedral monastery is provided by a directory which was drawn up by Provost Lentfried. The beginning of the list is the time of the separation of the property and thus the achievement of the presumed property independence. However, this was not a strict separation, because the cathedral monastery had to pay dues to the bishop, just as the bishop had to pay dues to the cathedral monastery. This register also records the organization of all tax payments within the Diocese of Osnabrück. Regular fees (payments in kind or money) were required from individual farms at fixed intervals. "In total, deliveries were made in this way for 41 weeks of the year, and for the remaining weeks the [bishop] took over the supply of the canons of his goods." According to this register, the Osnabrück cathedral monastery owned 29 main courtyards within the diocese of Osnabrück in the 12th century .

During the 12th century, various assets developed from the estates, especially prebends and obediences . Residential houses (curia) were built for the canons. The associated lands of the cathedral monastery were to a small extent farmed themselves. Much of it, however, was leased, creating another source of income. "In addition to the prebends, there were the nine obediences Limbergen , Riemsloh , Ellerbeck , Essen (near Wittlage), Oesede , Todeburen (= Tömmern), Papinghof, Nolle and Osterhaus, which the older canons were entitled to ." Until the abolition of the cathedral monastery in 1802 the property was greatly enlarged through territorial enlargements, donations or memorial foundations and the Osnabrück Cathedral Monastery was one of the largest landowners in the Diocese of Osnabrück in the 18th century, along with the nobility and the prince-bishop.

Osnabrück Cathedral Chapter from 1858

Diocese of Osnabrück

The reconstruction of the Osnabrück cathedral chapter was envisaged in the Bulle Impensa Romanorum Pontificum from 1824, but, like the canonical institution, it was only realized by the Hanoverian government in 1858. The newly established chapter includes the cathedral dean's office as a dignity, six canons and four cathedral vicars. In addition, the Lower Saxony Concordat from 1965 stipulated that the Osnabrück cathedral chapter also included two non-resident cathedral chapter members. You are not obliged to participate in the choir service and the meetings, but you have an active right to vote in the election of bishops.

Even today, the cathedral chapter is a community of priests who support the bishop in the management of the diocese. Areas of responsibility are the organization of the service in the cathedral church and the support of the bishop. In addition, the cathedral chapter elects the bishop and a diocesan administrator, who takes over the management of the diocese during a vacancy .

literature

  • Johannes Freiherr von Boeselager: The Osnabrück canons of the 18th century . In: Osnabrück historical sources and research . tape 28 . Osnabrück 1990.
  • Elke Freifrau von Boeselager: How do you become a canon in Osnabrück in the Middle Ages? In: Osnabrücker Mitteilungen . tape 106 , 2001, pp. 49-71 .
  • Alexander Dylong: The cathedral chapters of Hildesheim and Osnabrück on the eve of secularization . In: The Diocese of Hildesheim in the past and present. Yearbook of the Association for History and Art in the Diocese of Hildesheim . tape 71 . Hildesheim 2003, p. 117-130 .
  • Heinrich Hagemann: The Osnabrück cathedral chapter in its development up to the 14th century . Hildesheim 1910.
  • Heinrich Hagemann: The Osnabrück cathedral chapter in its development up to the 14th century . Greifswald, Diss. Phil. 1910.
  • Peter Hersche : The German cathedral chapters in the 17th and 18th centuries . Selbstverlag, Bern 1984 (3 vols., Plus habilitation thesis, University of Bern), Volume 1: Introduction and lists of names , pp. 140–144.
  • Christian Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . In: Josef Dolle (Hrsg.): Lower Saxon Monastery Book: Directory of the monasteries, monasteries, future and beguinages in Lower Saxony and Bremen from the beginnings to 1810 . No. 3 . Bielefeld 2012, p. 1140-1166 .
  • Christian Hoffmann: Osnabrück Canons 1567–1624, Spiritual Career Profiles in the Confessional Age , in: Osnabrücker Mitteilungen , 100, 1995, pp. 11–73.
  • Christian Hoffmann: Confessional pragmatism - religious conviction - family reason. The Osnabrück Cathedral Chapter and its canons in the age of the Reformation and confessionalization , in: Susanne Tauss / Ulrich Winzer (ed.): Living together? Reformation and Confession in the Prince Diocese of Osnabrück , Münster 2017, pp. 185–198.
  • Bernd Holtmann: The cathedral chapter of Osnabrück . Neuenkirchen 1987.
  • Karl August Kennepohl: The coins of Osnabrück: the coins of the diocese and the cathedral chapter Osnabrück, the city of Osnabrück, as well as the collegiate monastery and the city of Wiedenbrück . Reprint [of the 1938 edition] edition. Münster-Angelmodde 1967.
  • Ferdinand Kränke: The Osnabrück canons of the Middle Ages and their class and landscape origins . Münster, Univ., Diss. 1939.
  • Hermann Queckenstedt, Bodo Zehm, Franz Josef Bode: The cathedral as the beginning: 1225 years of the diocese and city of Osnabrück . Ed .: by Hermann Queckenstedt and Bodo Zehm on behalf of the diocese and the city of Osnabrück. Osnabrück 2005.
  • Hermann Queckenstedt: The Diocese of Osnabrück. The Osnabrück Cathedral . tape 5 . Kehl 2008.
  • Renate Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . Bonn, Univ., Diss. 1995.
  • William C. Schrader: Osnabrück Canons 1591–1651 , in: Osnabrücker Mitteilungen , 95, 1990, pp. 9–39.
  • Hermann Stieglitz: Handbook of the Diocese of Osnabrück . 2nd Edition. Osnabrück 1991.

Web links

  • Christian Hoffmann: Article Osnabrück - St. Petrus Cathedral Monastery . In: Josef Dolle with the collaboration of Dennis Kniehauer (Ed.): Lower Saxony Monastery Book. Directory of the monasteries, monasteries, comedians and beguinages in Lower Saxony and Bremen from the beginnings to 1810 . (Publications of the Institute for Historical Research at the University of Göttingen, Volume 56.1), Bielefeld 2012, p. 1140–1166 ( uni-goettingen.de [accessed November 22, 2018]).
  • "Domstift St. Petrus, Osnabrück" (GSN: 803), in: Germania Sacra ( http://klosterdatenbank.germania-sacra.de/gsn/803 (accessed: November 22, 2018)).
  • Diocese of Osnabrück: Central institution of the Diocese of Osnabrück - cathedral chapter . ( bistum-osnabrueck.de [accessed on December 13, 2018]).

Individual evidence

  1. ^ Stieglitz: Handbook of the Diocese of Osnabrück . 1991, p. 29 .
  2. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1140-1141 .
  3. ^ Stieglitz: Handbook of the Diocese of Osnabrück . 1991, p. 29 .
  4. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1141 .
  5. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1141-1142 .
  6. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1142 .
  7. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1142 .
  8. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1143 .
  9. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1144 .
  10. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1143-1144 .
  11. ^ Stieglitz: Handbook of the Diocese of Osnabrück . 1991, p. 29 .
  12. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1145 .
  13. ^ Stieglitz: Handbook of the Diocese of Osnabrück . 1991, p. 30 .
  14. ^ Stieglitz: Handbook of the Diocese of Osnabrück . 1991, p. 30 .
  15. ^ Stieglitz: Handbook of the Diocese of Osnabrück . 1991, p. 30 .
  16. ^ Stieglitz: Handbook of the Diocese of Osnabrück . 1991, p. 30-31 .
  17. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1145 .
  18. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1146 .
  19. ^ Boeselager: The Osnabrück canons of the 18th century . 1990, p. 22-23 .
  20. ^ Boeselager: The Osnabrück canons of the 18th century . 1990, p. 50-57 .
  21. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1145 .
  22. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 49 .
  23. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 49 .
  24. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 49-50 .
  25. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 51 .
  26. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 52 .
  27. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 52 .
  28. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1143 .
  29. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 105 ff .
  30. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 123 .
  31. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 136-140 .
  32. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 164-174 .
  33. ^ Boeselager: The Osnabrück canons of the 18th century . 1990, p. 8 .
  34. ^ Boeselager: The Osnabrück canons of the 18th century . 1990, p. 69 f .
  35. ^ Boeselager: The Osnabrück canons of the 18th century . 1990, p. 22-23 .
  36. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1141 . ; Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 7 .
  37. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 35 .
  38. ↑ Schindler: Studies on the Osnabrück Cathedral Chapter up to 1350 . 1996, p. 33-37 .
  39. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1155 .
  40. ^ Hoffmann: Osnabrück - St. Petrus Cathedral Monastery . 2012, p. 1155 .
  41. ^ Stieglitz: Handbook of the Diocese of Osnabrück . 1991, p. 32-33 .
  42. ^ Diocese of Osnabrück: Central institution of the Diocese of Osnabrück - cathedral chapter. Retrieved December 13, 2018 .