5. Shepherding the Shepherds: The Challenges of Supervising Normandy’s Secular Clergy

2017 ◽  
pp. 104-129
Keyword(s):  
Secular Clergy

A rubb-up for old soares; Jesuits, Jansenists, and the English Secular Clergy, 1705–1715

1977 ◽  
Vol 28 (3) ◽  
pp. 291-317 ◽  
Author(s):  
Eamon Duffy
Keyword(s):  
Turning Point ◽  
Prison Sentence ◽  
Secular Clergy ◽  
Political Consolidation ◽  
Roman Catholics ◽  
The Revolution

The year 1688 was for England a religious as well as a political turning-point, and nowhere more so than among the English Roman Catholics. The post-Revolution Church was maintained and led by the same clergy who had flourished under James 11, but in very different circumstances. The hectic triumphalism of the years before 1688 gave way to a period of slow, cautious, and self-consciously a-political consolidation. The change can be seen in the careers of two men, Bonaventure Giffard and John Gother. Giffard had been provocatively consecrated bishop of Madura in the Banqueting Hall at Whitehall in 1688. In the same year he had gone to Oxford, to preside over twelve catholic dons at Magdalen College, intruded in the place of the evicted protestant Fellows. There he had confirmed and sung the mass, while protestant undergraduates stormed and howled outside the chapel windows. The Revolution brought a fourteen-month prison sentence in Newgate, from which he emerged, a chastened man, to oversee the formation and consolidation of congregations and clergy funds and organisations in the Midland District and, after 1702, to take charge of the London District with its mission to the London poor and unchurched.

Anti-Inquisitorialism to Antimendicantism

2019 ◽  
pp. 146-168
Author(s):  
Janine Larmon Peterson
Keyword(s):  
Local Communities ◽  
Spiritual Authority ◽  
Secular Clergy ◽  
Holy Man ◽  
Mendicant Orders

This chapter addresses inquisitors and the rise of anti-inquisitorial and antimendicant sentiments. Inquisitors were the ones who had the power to destroy the cult of a regional holy man or woman through an official condemnation of heresy. Since all inquisitors were friars, at times lay observers viewed the mainstream members of the wealthy and powerful mendicant orders as less spiritually worthy than those they prosecuted. Inquisitorial activity in local communities therefore consistently fueled the flames of acrimony. In addition, mendicant inquisitors often clashed with other members of the ecclesiastical hierarchy, in particular the secular clergy and the traditional monastic orders. Some of these other clerics viewed the mendicants as upstarts who interfered with their spiritual authority and received seemingly excessive and unwarranted papal favors. The chapter then details the process by which laypeople's anti-inquisitorial attitudes became antimendicant ones, as well as how other clerics' antimendicant views led them to support anti-inquisitorial actions.

The Archpriest Cometh

2019 ◽  
pp. 73-93
Author(s):  
Peter Lake ◽  
Michael Questier
Keyword(s):  
Society Of Jesus ◽  
Secular Clergy ◽  
New Form

The purging of the dissenters in the English College in Rome was followed by the appointment of an archpriest over the English secular clergy, one George Blackwell. He was reckoned, by some, to be a cat’s paw of the Society of Jesus. The claim was that the lobbying in Rome for his nomination had been, in effect, the product of a factional grab for power. This, it was alleged, was likely to antagonize the queen’s government. Blackwell’s friends argued in reverse that the majority of English Catholics welcomed the Roman curia’s wisdom in establishing this new form of hierarchy. All this led to the first appeal against Blackwell in December 1598.

Rivals for Ministry? Ordinations of Secular and Regular Clergy in Southern England c. 1300–1500

1989 ◽  
Vol 26 ◽  
pp. 99-109
Author(s):  
Virginia Davis
Keyword(s):  
Fifteenth Century ◽  
Fourteenth Century ◽  
Religious Orders ◽  
Late Medieval ◽  
Southern England ◽  
Secular Clergy ◽  
Pastoral Role ◽  
Late Medieval Literature ◽  
Changing Patterns

At the beginning of the fourteenth century ecclesiastical recruitment AA was flourishing in England. Hundreds of men turned up to be ordained at the four Ember seasons each year at which major ordinations were permitted to be held. The majority of these men were secular clergy; only a small proportion were members of religious orders. Of the scores of people in the diocese of Winchester who came at the stipulated time to be ordained to the major orders at this date only about one fifth were members of religious orders and of those, only a handful were mendicants. However, by the end of the century, after the ravages of the Black Death, although the total numbers of men being ordained had declined dramatically a greater percentage of these were regular rather than secular clergy. A similar pattern can be seen all over Southern England. It was a trend which persisted throughout much of the fifteenth century. This paper will investigate the changing patterns of secular and regular ordinations to the priesthood in southern England in the period between 1300 and 1500. In the late fourteenth and fifteenth centuries extensive anti-mendicant feeling was expressed both in late medieval literature and in rivalry between the secular clergy and the friars over the pastoral role of the latter. Was this, in fact, a reflection of a reality which meant that, compared to the position in the early fourteenth century, far more ordained friars were on the streets and in the parishes?

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