The Manly Eunuch


Book Description

The question of masculinity formed a key part of the intellectual life of late antiquity and was crucial to the development of Christian society. This idea is at the heart of Mathew Kuefler's new book, which revisits the Roman Empire during the third and fifth centuries of the common era. Kuefler argues that the collapse of the Roman army, an increasingly autocratic government, and growing restrictions on the traditional rights of men within marriage and sexuality all led to an endemic crisis in masculinity: men of Roman aristocracy, who had always felt themselves to be soldiers, statesmen, and the heads of households, became, by their own definition, unmanly. The cultural and demographic success of Christianity during this epoch lay in the ability of its leaders to recognize and respond to this crisis. Drawing on the tradition of gender ambiguity in early Christian teachings, which included Jesus's exhortation that his followers "make themselves eunuchs for the sake of the kingdom of heaven," Christian writers and thinkers crafted a new masculine ideal, one that took advantage of the changing social realities in Rome, inverted the Roman model of manliness, and helped solidify Christian ideology by reinstating the masculinity of its adherents.




"When Brothers Dwell in Unity"


Book Description

In the world of early Byzantine Christianity, monastic rules acknowledged but discouraged the homosexual impulses of adult males. What most disturbed monastic leaders was adolescent males being accepted as novices; adult men were considered unable to control their sexual desires for these "beautiful boys." John Chrysostom, the Archbishop of Constantinople (397-407), virulently denounced homosexuality, but was virtually the only Byzantine cleric to do so. Penances traditionally attached to heterosexual sins--including remarriage after divorce or widowhood--have always been much more severe than those for a variety of homosexual acts or relationships. Just as Byzantine churches have found ways to accommodate sequential marriages and other behavior once stridently condemned, this book argues, it is possible for Byzantine Christianity to make pastoral accommodations for gay relationships and same-sex marriage.




The Manly Priest


Book Description

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 Manly Masquerade


Book Description

DIVAnalyzes how the body was constructed and politicized in early modern Italy by exploring literary discourses of the period - plays, novellas, travel journals, poems, etc./div




Castration and Culture in the Middle Ages


Book Description

Essays exploring medieval castration, as reflected in archaeology, law, historical record, and literary motifs. Castration and castrati have always been facets of western culture, from myth and legend to law and theology, from eunuchs guarding harems to the seventeenth- and eighteenth-century castrati singers. Metaphoric castration pervadesa number of medieval literary genres, particularly the Old French fabliaux - exchanges of power predicated upon the exchange or absence of sexual desire signified by genitalia - but the plain, literal act of castration and its implications are often overlooked. This collection explores this often taboo subject and its implications for cultural mores and custom in Western Europe, seeking to demystify and demythologize castration. Its subjects includearchaeological studies of eunuchs; historical accounts of castration in trials of combat; the mutilation of political rivals in medieval Wales; Anglo-Saxon and Frisian legal and literary examples of castration as punishment; castration as comedy in the Old French fabliaux; the prohibition against genital mutilation in hagiography; and early-modern anxieties about punitive castration enacted on the Elizabethan stage. The introduction reflects on these topics in the context of arguably the most well-known victim of castration in the middle ages, Abelard. LARISSA TRACY is Associate Professor of Medieval Literature at Longwood University. Contributors: Larissa Tracy, Kathryn Reusch, Shaun Tougher, Jack Collins, Rolf H. Bremmer Jr, Jay Paul Gates, Charlene M. Eska, Mary A. Valante, Anthony Adams, Mary E. Leech, Jed Chandler, Ellen Lorraine Friedrich, Robert L.A. Clark, Karin Sellberg, LenaWånggren




Intersex, Theology, and the Bible


Book Description

Intersex bodies have been figured as troubling by doctors, parents, religious institutions and society at large. In this book, scholars draw on constructive and pastoral theologies, biblical studies, and sociology, suggesting intersex's capacity to 'trouble' is positive, challenging unquestioned norms and assumptions in religion and beyond.




Celibate and Childless Men in Power


Book Description

This book explores a striking common feature of pre-modern ruling systems on a global scale: the participation of childless and celibate men as integral parts of the elites. In bringing court eunuchs and bishops together, this collection shows that the integration of men who were normatively or physically excluded from biological fatherhood offered pre-modern dynasties the potential to use different reproduction patterns. The shared focus on ruling eunuchs and bishops also reveals that these men had a specific position at the intersection of four fields: power, social dynamics, sacredness and gender/masculinities. The thirteen chapters present case studies on clerics in Medieval Europe and court eunuchs in the Middle East, Byzantium, India and China. They analyze how these men in their different frameworks acted as politicians, participated in social networks, provided religious authority, and discuss their masculinities. Taken together, this collection sheds light on the political arena before the modern nation-state excluded these unmarried men from the circles of political power.




Sex Difference in Christian Theology


Book Description

Charts a faithful theological middle course through complex sexual issues How different are men and women? When does it matter to us -- or to God? Are male and female the only two options? In Sex Difference in Christian Theology Megan DeFranza explores such questions in light of the Bible, theology, and science. Many Christians, entrenched in culture wars over sexual ethics, are either ignorant of the existence of intersex persons or avoid the inherent challenge they bring to the assumption that everybody is born after the pattern of either Adam or Eve. DeFranza argues, from a conservative theological standpoint, that all people are made in the image of God -- male, female, and intersex -- and that we must listen to and learn from the voices of the intersexed among us.




Holiness and Masculinity in the Middle Ages


Book Description

Studies in gender in medieval culture have tended to focus on femininity, however the study of medieval masculinities has developed greatly over the last few years. Holiness and Masculinity in the Middle Ages is the first volume to concentrate on this specific aspect of medieval gender studies, and looks at the ways in which varieties of medieval masculinity intersected with concepts of holiness. Patricia Cullum and Katherine J. Lewis have collected an exceptional group of essays that explore differing notions of medieval holiness, understood variously as religious, saintly, sacred, pure, morally perfect, and consider topics such as significance of the tonsure, sanctity and martyrdom, eunuch saints, and the writings of Henry Suso. Holiness and Masculinity in the Middle Ages deals with a wide variety of texts and historical contexts, from Byzantium to Anglo-Saxon and late-medieval England.




Queering the Ethiopian Eunuch


Book Description

Were eunuchs more usually castrated guardians of the harem, as florid Orientalist portraits imagine them, or were they trusted court officials who may never have been castrated? Was the Ethiopian eunuch a Jew or a Gentile, a slave or a free man? Why does Luke call him a "man" while contemporaries referred to eunuchs as "unmanned" beings? As Sean D. Burke treats questions that have received dramatically different answers over the centuries of Christian interpretation, he shows that eunuchs bore particular stereotyped associations regarding gender and sexual status as well as of race, ethnicity, and class. Not only has Luke failed to resolve these ambiguities; he has positioned this destabilized figure at a key place in the narrative-as the gospel has expanded beyond Judea, but before Gentiles are explicitly named-in such a way as to blur a number of social role boundaries. In this sense, Burke argues, Luke intended to "queer" his reader's expectations and so to present the boundary-transgressing potentiality of a new community.