Nobility As Historical Reality and Theological
C HAPTER O NE N OBILITY AS H ISTORICAL R EALITY AND T HEOLOGICAL M OTIF ost students of western European history are familiar with a trifunc- Mtional model of medieval social organization. Commonly associated with modern scholar Georges Duby and found in medieval documents in various forms, this model compartmentalizes medieval society into those who pray (oratores), those who fight (bellatores), and those who work (lab- oratores).1 The appeal of this popular classification is, in part, its neatness, yet that is also its greatest fault. As Giles Constable explains in an ex- tended essay, such a classification relies too fully on occupational status and thus obscures more fruitful and at times overlapping ways of classifying individuals and groups.2 Constable explores other social classifications, such as those based on gender or marital status; founded on age or gen- eration, geographical location, or ethnic origin; rooted in earned merit, function, rank, or on level of responsibility; and based in inborn or inher- ited status. Some social systems express a necessary symbiosis of roles within society (such as clergy, warriors, and laborers), while others assert a hierarchy of power and prestige (such as royal, aristocratic, and common, or lord and serf). Certain divisions, such as those based on ancestry, can be considered immutable in individuals although their valuation in a given society can fluctuate. Others, such as status in the eyes of the church, might admit of change in individuals (through, for instance, repentance) 1 2 Nobility and Annihilation in Marguerite Porete’s Mirror of Simple Souls while the standards (such as church doctrine regarding sin and repentance) might remain essentially static over time.
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