Henry of Huntingdon: Clerical Celibacy and the Writing of History
By the time that Henry, archdeacon of Huntingdon, completed the first edition of his Historia Anglorum, about 1129, four reform councils had made it quite clear, even to the stubbornly resistant English clergy, that subdeacons, deacons and priests should not have wives, concubines or sons with cleri...
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| Format: | Electronic/Print Article |
| Language: | English |
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| Published: |
Cambridge University Press
[1973]
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| In: |
Church history
Year: 1973, Volume: 42, Issue: 4, Pages: 467-475 |
| IxTheo Classification: | KAE Church history 900-1300; high Middle Ages KBF British Isles |
| Online Access: |
Volltext (doi) |
| Parallel Edition: | Electronic
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| 520 | |a By the time that Henry, archdeacon of Huntingdon, completed the first edition of his Historia Anglorum, about 1129, four reform councils had made it quite clear, even to the stubbornly resistant English clergy, that subdeacons, deacons and priests should not have wives, concubines or sons with clerical ambitions. Henry, who had uncanonically succeeded his father, Nicholas, in his archdeaconry, was by 1129 about forty-five years old and had at least one son, probably in minor orders. His major literary works, Historia Anglorum and the epistle De Contemptu Mundi, contain explicit information about his father and the succession of the archdeaconry of Huntingdon, but Henry's careful silence has kept several further generations of this clerical family virtually hidden from readers. Needless to say, he was not pleased with the notions of clerical celibacy that some, in increasing numbers during his lifetime, chose to call reform. Modified by a wary reluctance to state his objections openly, Henry's angry inability to accept that central issue of Gregorian reform shaped his account of the introduction of Gregorian reform to England with insinuation, slander and prevaricating silence. The particular interest of Henry of Huntingdon's treatment of reform councils and reformers lies in its tense delineation of the discomfort felt by many of the higher clergy and their families caught when the reform ideal of celibacy was no longer a startling novelty, but was still not universally accepted, not yet venerable as custom, certainly not easy. | ||
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