This thesis is a prosopographical study of the wives of the clergy in England and Normandy from 1050 to 1150. After the Norman Conquest of England (1066), both regions shared an elite ruling class and the churches shared personnel. However, the different social and political contexts of the English and Norman churches ensured very different responses to the drive to impose clerical celibacy. The overwhelming majority of women associated with clergy can be considered wives; there is no evidence of widespread clerical concubinage. Where women can be identified, it could be inferred that wives came from similar social groups as their husbands. All evidence suggests that clergymen’s marriages remained valid and their children were not made illegitimate by the decretals of the First Lateran Council (1123) or Second Lateran Council (1139) as current scholarship assumes. Clergymen continued to marry because clerical marriage remained the norm. Daughters continued to find appropriate marriages. The position of priests’ sons deteriorated overall, but the difficulties they faced varied from place to place and over time. Married clergy remained a significant presence, at every grade from bishop to parish priest throughout the first hundred years of reform on both sides of the Channel. Clerical celibacy was a divisive issue before 1100 in Normandy, but was never as important in England. Married clergy in England do not appear to have suffered the same degree of pressure as married clergy in Normandy. The effect of the Norman Conquest is an underestimated factor in modern scholarship on clerical celibacy. Overall, the modern narrative of clerical celibacy and priestly marriage needs to be grounded in the political and social context of each region, traced over time and reframed in order to reflect the lived experience of priests, their wives and their families.

Submitted by Aelson Maciera (aelsoncm@terra.com.br) on 2017-06-28T17:29:02Z No. of bitstreams: 1 DissMFB.pdf: 1235215 bytes, checksum: 727f81aafd1272c5a4e6faf3b51d618d (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-07-03T20:09:26Z (GMT) No. of bitstreams: 1 DissMFB.pdf: 1235215 bytes, checksum: 727f81aafd1272c5a4e6faf3b51d618d (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-07-03T20:09:33Z (GMT) No. of bitstreams: 1 DissMFB.pdf: 1235215 bytes, checksum: 727f81aafd1272c5a4e6faf3b51d618d (MD5) / Made available in DSpace on 2017-07-03T20:14:09Z (GMT). No. of bitstreams: 1 DissMFB.pdf: 1235215 bytes, checksum: 727f81aafd1272c5a4e6faf3b51d618d (MD5) Previous issue date: 2017-03-07 / Não recebi financiamento / This research studies by Oral History of Life, recordkeeping and theoretical procedures of sociology of religion, the political actions of married priests and their wives from the Administrative Institute of Jesus the Good Shepherd (IAJES) in the context of the military dictatorship between 1970 and 1985, under influence of the Liberation`s Theology, and the operation of the base ecclesial communities (BECs), between its begginig and endind period (1969-1996) in the Alto Paraná region, in the cities of Andradina-SP and Três Lagoas-MS, organizing and constituting religious and politic militancy in the region and in Brazil in the past, and currently remains through branches as the Married Priests Movement of Brazil (MPC). For this we analyzed the organizational structure of IAJES and MPC, its operation and how do they positioned in front of the church`s symbolism in relation to married priests and their wifes. Thus, we analyze the break with clerical celibacy imposed by the priestly-traditional catholic power and its legitimation and distinctions in contemporary Brazil. / Esta dissertação aborda, por um lado, as ações políticas dos padres casados e suas esposas do Instituto Administrativo Jesus Bom Pastor (IAJES), no contexto da ditadura militar entre 1970 a 1985, sob influência da Teologia da Libertação e o funcionamento das comunidades eclesiais de base (CEBs), tendo o período de formação e término do Instituto (1969 a 1996) na região do Alto Paraná, nos municípios de Andradina-SP e Três Lagoas-MS. Por outro lado, o trabalho se volta para a condição de tais indivíduos atualmente, verificando os desdobramentos da militância religiosa e política na região e o desenvolvimento do Movimento de Padres Casados do Brasil (MPC). Para isso analisou-se a estrutura organizacional do IAJES e do MPC, seu funcionamento e como se posiciona diante da simbologia da igreja em relação aos padres casados e suas esposas. O trabalho decorre da análise do rompimento de indivíduos com o celibato clerical e suas formas contemporâneas de legitimação.