daily recitation by the canons of the Divine Office or canonical hours. Reforms In the 9th, 10th, and 11th centuries, laxity crept in: community life was no longer strictly observed, the sources of revenue were divided and the portions were allocated directly to the individual canons. This soon led to differences of income, and consequently to avarice, covetousness, and the partial destruction of the canonical life. In the 11th century the life of canons regular was reformed and renewed, chiefly owing to the efforts of Hildebrand (c. 1020–1085), later Pope Gregory VII, culminating in the Lateran Synod of 1059. Here for the first time the Apostolic See officially recognized and approved the manner of life of the religious clergy as founded by bishops and others. Gregory VII's reform resulted in a distinction being made between clerics who lived in separate houses and those who still preserved the old discipline. Toward the end of the 11th century, the more cathedral and other chapters of canons opted for the apostolic life after the example of St. Augustine, the more urgent became both a separation from worldy life and measures regarding those canons who held to private ownership, in contradistinction to Benedictine monasticism, which till then was the mainstay of the Gregorian Reform. Pope Urban II deserves the credit for having recognized the way of life of the "canonici regulares" as sharply distinguished from the principles of the "canonici saeculares", and at the same time as a way of communal perfection equal to monasticism. In granting numerous privileges to reformed houses of canons he clearly emphasized the nature and goal, the rights and duties of the canons regular. Thus from the renewal of the canonical life there inevitably arose a new "order"—which initially had not been the intention. In the privileges of Pope Urban II we find officially for the first time the new name Canonici secundum regulam sancti Augustini viventes, which would give the new ordo of canonical life a distinctive stamp. The norm of life of the canons regular was concretized from the last third of the 11th century by a general following of the vita apostolica and the vita communis of the early Church based more and more on the precepts handed down by Augustine. Secundum regulam Augustini vivere, an expression first employed in Rheims in 1067, signified a life according to the example of Augustine as was known from