In A Companion to Priesthood and Holy Orders in the Middle Ages, a select group of scholars explain the rise and function of priests and deacons in the Middle Ages. Though priests were sometimes viewed through the lens of function, the medieval priesthood was also defined ontologically–those marked by God who performed the sacraments and confected the Eucharist. While their role grew in importance, medieval priests continued to fulfil the role of preacher, confessor and provider of pastoral care. As the concept of ordination changed theologically the practices and status of bishops, priests and deacons continued to be refined, with many of these medieval discussions continuing to the present day.

Given that Thomas a Kempis' Imitation of Christ is one of the most frequently translated and read late medieval books of devotion, it is surprising that there are few studies of the work in English. This book fills the void by offering an explication of Thomas' spiritual theology in the Imitation, while situating him in his late medieval monastic context and as someone familiar with and influenced by the Modern Devotion and the Sisters and Brothers of the Common Life. Thomas' emphasis on grace and his dependence on Augustine of Hippo show, to some extent, that he anticipated theological developments of the Protestant Reformation. At the same time, Thomas' eucharistic spirituality, so central to his overall spiritual theology, is quintessentially medieval. Thomas' vision of the spiritual life was expansive and all-inclusive, rich and accessible for both the monk and the devout follower and imitator of Jesus Christ who lived in the world. Thomas' spirituality is for everyone, a synthesis of Christian thought that steers away from the late medieval Scholastic theologies of the university towards a monastic theology and spirituality for anyone who desires to follow Jesus Christ devoutly. His vision remains relevant for all twenty-first-century Christian believers.

Why did the medieval West condemn clerical marriage as an abomination while the Byzantine Church affirmed its sanctifying nature? This book brings together ecclesiastical, legal, social, and cultural history in order to examine how Byzantine and Western medieval ecclesiastics made sense of their different rules of clerical continence. Western ecclesiastics condemned clerical marriage for three key reasons: married clerics could alienate ecclesiastical property for the sake of their families; they could secure careers in the Church for their sons, restricting ecclesiastical positions and lands to specific families; and they could pollute the sacred by officiating after having had sex with their wives. A comparative study shows that these offending risk factors were absent in twelfth-century Byzantium: clerics below the episcopate did not have enough access to ecclesiastical resources to put the Church at financial risk; clerical dynasties were understood within a wider frame of valued friendship networks; and sex within clerical marriage was never called impure in canon law, as there was little drive to use pollution discourses to separate clergy and laity. These facts are symptomatic of a much wider difference between West and East, impinging on ideas about social order, moral authority, and reform.

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.

Fresh perspectives on the English clergy, their books, and the wider Anglo-Saxon church.

This book analyzes the acquisition and use of texts by the parish clergy in the diocese of Eichstätt between 1400 and 1520 to refute the amusing, but misleading, image of the lustful and ignorant cleric so popular in the satirical literature of the period. By the fifteenth-century, more widely available local schooling and increasing university attendance had improved the educational level of the clergy; priests were bureaucrats as well as pastors and both roles required extensive use of the written word. What priests read is a question of fundamental importance to our understanding of the late medieval parish and the role of the clergy as communicators and cultural mediators. Priests were entrusted with saying the Mass, preaching doctrine and repentance, honoring the saints, plumbing the conscience, and protecting the legal rights of the Church. They baptized children, blessed the fields, and prayed for the souls of the dead. What priests read would have informed how they understood and how they performed their social and religious roles. By locating and contextualizing the manuscripts, printed books, and parish records that were once in the hands of priests in the diocese, the author has found evidence for the unexpected: the avid acquisition of books; a theological awareness; and an emerging professional identity. This marks an important revision to the conventional view of a dramatic era marked by both the transition from manuscripts to printed books and the outbreak of the Reformation.

This volume offers an introduction, critical edition, and fresh English translation of the Muratorian Fragment. In addition to addressing questions of authorship, date, provenance, and sources, Clare K. Rothschild carefully analyzes the text's language, composition, genre, and possible functions with reference to a breathtaking range of scholarly positions and findings from the eighteenth century to the present. She also investigates its position within the eclectic eighth-century Muratorian Codex (Ambr. I 101 sup.). A line-by-line philological commentary draws attention to literary, philosophical, and religious aspects of the individual traditions represented. This study should be of interest to scholars of the New Testament and early Christian literature, as well as experts on the emergence of the canon and historians of the Latin Medieval West.