Editing Devotio Moderna (section)

===1400s===
From 1395, a monastic union was set up around Windesheim; this new confederation grew quickly, and was joined both by older Augustinian communities (including, famously, [[Groenendael Priory|Groenendaal]] in 1413), as well as new foundations, and sometimes the conversion of some of the houses of Brothers to this new form of religious life. By the end of the 15th century, there were almost 100 houses (84 of them male) in the Chapter of Windesheim.{{sfn|McGinn|2012|p=97}}

The movement faced opposition from clergy and laity at times, both during its early years under Groote's leadership and under Radewyns' later expansion. Much of this suspicion was similar to that directed at other new forms of religious devotion developed in the period, such as [[beguine]] and [[beghard]] movements. 

Also, the strong resemblance to the monastic life of the daily routine among the Brethren provoked accusations from the mendicant orders that the Brethren and Sisters of the Common Life were starting a new mendicant order, in violation of the [[Fourth Lateran Council]]'s prohibition of new orders in 1215, and without taking vows.<ref>'Devotio Moderna', in Jill Raitt with Bernard McGinn and John Meyendorff, eds, ''Christian Spirituality: High Middle Ages and Reformation'', (London: SCM, 1989), p178.</ref> The simplicity and devotion of the ''Devotio Moderna'', though, seems to have lessened the force of many of these criticisms.

The movement was especially prominent in cities in the [[Netherlands (terminology)|Low Countries]] during the 14th and 15th centuries. Alongside its immediate impact, however, it was the writings of authors associated with the movement (who were most commonly based in the monasteries associated with Windesheim), that gave the Devotio Moderna its wider European influence at the time, and its great subsequent influence.{{sfn|McGinn|2012|p=97}}