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The Manly Priest examines the clerical celibacy movement in medieval England and Normandy, which produced a new model of religious masculinity for the priesthood and resulted in social tension and conflict as traditional norms of masculine behavior were radically altered for this group of men.
During the High Middle Ages, members of the Anglo-Norman clergy not only routinely took wives but also often prepared their own sons for ecclesiastical careers. As the Anglo-Norman Church began to impose clerical celibacy on the priesthood, reform needed to be carefully negotiated, as it relied on the acceptance of a new definition of masculinity for religious men, one not dependent on conventional male roles in society. The Manly Priest tells the story of the imposition of clerical celibacy in a specific time and place and the resulting social tension and conflict. No longer able to tie manliness to marriage and procreation, priests were instructed to embrace virile chastity, to become manly celibates who continually warred with the desires of the body. Reformers passed legislation to eradicate clerical marriages and prevent clerical sons from inheriting their fathers' benefices. In response, some married clerics authored tracts to uphold their customs of marriage and defend the right of a priest's son to assume clerical office. This resistance eventually waned, as clerical celibacy became the standard for the priesthood. By the thirteenth century, ecclesiastical reformers had further tightened the standard of priestly masculinity by barring other typically masculine behaviors and comportment: gambling, tavern-frequenting, scurrilous speech, and brawling. Charting the progression of the new model of religious masculinity for the priesthood, Jennifer Thibodeaux illustrates this radical alteration and concludes not only that clerical celibacy was a hotly contested movement in high medieval England and Normandy, but that this movement created a new model of manliness for the medieval clergy.
The secular clergy - priests and other clerics outside of monastic orders - were among the most influential and powerful groups in European society during the central Middle Ages. The secular clergy got their title from the Latin word for world, saeculum, and secular clerics kept the Church running in the world beyond the cloister wall, with responsibility for the bulk of pastoral care and ecclesiastical administration. This gave them enormous religious influence, although they were considered too worldly by many contemporary moralists - trying, for instance, to oppose the elimination of clerical marriage and concubinage. Although their worldliness created many tensions, it also gave the secular clergy much worldly influence. Contemporaries treated elite secular clerics as equivalent to knights, and some were as wealthy as minor barons. Secular clerics had a huge role in the rise of royal bureaucracy, one of the key historical developments of the period. They were instrumental to the intellectual and cultural flowering of the twelfth century, the rise of the schools, the creation of the book trade, and the invention of universities. They performed music, produced literature in a variety of genres and languages, and patronized art and architecture. Indeed, this volume argues that they contributed more than any other group to the Twelfth-Century Renaissance. Yet the secular clergy as a group have received almost no attention from scholars, unlike monks, nuns, or secular nobles. In The Secular Clergy in England, 1066-1216, Hugh Thomas aims to correct this deficiency through a major study of the secular clergy below the level of bishop in England from 1066 to 1216.
Witty, compelling, and shrewd, Mansfield’s Book of Manly Men is about resurrecting your inborn, timeless, essential, masculine self. The Western world is in a crisis of discarded honor, dubious integrity, and faux manliness. It is time to recover what we have lost. Stephen Mansfield shows us the way. Working with timeless maxims and stirring examples of manhood from ages past, Mansfield issues a trumpet call of manliness fit for our times. In Mansfield’s Book of Manly Men, you’ll see that: This book is about doing. It is about action. It is about knowing the deeds that comprise manhood and doing those deeds. Habits have to be formed, and actions have to be aligned with the grace received. “My goal in this book is simple,” Mansfield says. “I want to identify what a genuine man does?the virtues, the habits, the disciplines, the duties, the actions of true manhood?and then call men to do it.”
Roisin Cossar examines how clerics managed efforts to reform their domestic lives in the decades after the Black Death. Despite reformers’ desire for clerics to remain celibate, clerical households resembled those of the laity, and priests’ lives included apprenticeships in youth, fatherhood in middle age, and reliance on their families in old age.
In the fourth century, clerics began to distinguish themselves from members of the laity by virtue of their augmented claims to holiness. Because clerical celibacy was key to this distinction, religious authorities of all stripes—patristic authors, popes, theologians, canonists, monastic founders, and commentators—became progressively sensitive to sexual scandals that involved the clergy and developed sophisticated tactics for concealing or dispelling embarrassing lapses. According to Dyan Elliott, the fear of scandal dictated certain lines of action and inaction, the consequences of which are painfully apparent today. In The Corrupter of Boys, she demonstrates how, in conjunction with the requirement of clerical celibacy, scandal-averse policies at every conceivable level of the ecclesiastical hierarchy have enabled the widespread sexual abuse of boys and male adolescents within the Church. Elliott examines more than a millennium's worth of doctrine and practice to uncover the origins of a culture of secrecy and concealment of sin. She charts the continuities and changes, from late antiquity into the high Middle Ages, in the use of boys as sexual objects before focusing on four specific milieus in which boys and adolescents would have been especially at risk in the high and later Middle Ages: the monastery, the choir, the schools, and the episcopal court. The Corrupter of Boys is a work of stunning breadth and discomforting resonance, as Elliott concludes that the same clerical prerogatives and privileges that were formulated in late antiquity and the medieval era—and the same strategies to cover up the abuses they enable—remain very much in place.