Society as Portrayed by The Letters of Abelard and Heloise

In The Letters of Abelard and Heloise, Abelard and Heloises discussions of virginity, sex, punishment and
a womans role in society portray the moral, religious and ethical views of the era as well as point out
problems within the church and society. In Abelard and Heloises time the moral, religious and ethical views
were intertwined. For example, society respected and revered the clergy (134). This respect caused people to
expect their peers to take the Bible literally and act accordingly (132). Anyone with any intellectual
knowledge was to use it to glorify Gods name (149). These three principles show that all aspects of society
in the twelfth century revolved around the church. In this strict environment, the two lovers communications
reveal an even deeper look into the controversial topics of virginity, sex in marriage, punishment for sex
outside marriage, and a womans role in society to reveal the prevailing thoughts of the day.
Virgins were highly prized in the twelfth century, but often for the wrong reasons. Abelard believes The
more God is pleased by the abstinence and continence which women have dedicated to him, the more willing
he will be to grant their prayers (123). While Abelard points out that virginity should be devoted to God,
most people practice it to please society. Heloise remarks [Men] consider purity of the flesh a virtue, though
virtue belongs not to the body but to the soul (133). People of the time mistake virginity as a human trait,
while they should really consider it a spiritual one. Although most people believed it was acceptable to think
lustful thoughts as long as you did not actually have sex, Abelard and Heloise know better. Abelard chastises
foolish virgins who pride themselves on purity of the flesh or an outward show of self denial, and then
wither in the fire of temptation (139). It almost sounds like he is referring to Heloise when he says this, as
she is now a born again virgin who admits she sins by having lustful thoughts (133). Society admired
outward displays of virginity, while not really caring if a person held the same ideals in their mind.
People were just as confused about sexual relations in marriage as they were about virginity. In Abelards
closing prayer for Heloise, he admits God has sanctified sex within a marriage (155). Even so, he still feels
guilty for having sex with his own wife during the days of Our Lords Passion (147). Although God
blesses sex in marriage, the church regulates when a couple can be together. Society in Abelard and
Heloises time seems to accept sex within marriage, but insinuates it is bad by determining when it is proper.
All of this misinterpretation causes much angst for Abelard and Heloise. Abelard goes as far as to call
their affair wanton vileness (153). Although he never admits he agrees with common thought, he does
remind Heloise that many people believe it was desire, not affection which bound you to me, the flame of
lust rather than of love (116). Abelard both took Heloises virginity and had sex on forbidden days, so he
feels the need to justify these sins by blaming lust. Societys beliefs in the importance of carnal virginity and
the inherent evil in any sexual relationship cause Abelard to revoke his former love for Heloise.
Both Abelard and Heloise expect God to punish them for their sin of having sex before marriage. They
disagree, however, about the rectitude of their punishment. Abelard expects the Lord to punish bad deeds
(153) and Heloise notes the sequel is a fitting punishment for my former sins (132). While Abelard accepts
everything about their punishment, Heloise complains that, among other things,
All laws of equity in our case were reversed. For while we enjoyed the pleasured of an uneasy
love and abandoned ourselves to fornication. . . we were spared Gods severity. But when we
amended our unlawful conduct by what was lawful. . . then the Lord in his anger laid his hand
heavily upon us, and would not permit a chaste union though he had long tolerated one which
was unchaste (130).
Heloise appears bitter about her plight. When she complains to Abelard he reinforces his view that Gods
punishment was actually merciful. Abelard claims God created Heloise to prompt his castration (145), and
that this castration was a blessing in disguise because it removed Abelards lust and allowed him to come
closer to Christ (148). This discussion reveals societys confusion about punishment. People believed God
should punish evil acts, but they interpreted his punishments very differently.
Abelard and Heloises dialogue is rife with references to the role of women in society. Most obviously,

society considers women less important than men. Abelard clearly surprises Heloise by putting her name
first in his letter. She insists she is inferior, since she is a woman (127). Abelard agrees with her that in the
natural order of the world men come first (137). Both Abelard and Heloise accept this ranking, as common
knowledge dictates women are subordinate to men. Abelard goes on to argue, however, that Heloise is in fact
his superior since she is married to God (138). Her role as Gods wife allows her to serve Him better, as
wives are expected to continually attend their husbands.
This idea that a womans only role is to serve her husband is an accepted stereotype in Abelard and
Heloises time. Society expects a wife to intercede between God and her husband, even though it considers
her secondary to her spouse (121). Another responsibility is to always make her husband happy. Abelard
lists many Biblical quotes such as a good wife makes a happy husband (123) to further this point. Most
demeaning of all, a woman is supposed to be good in bed. While talking of the Ethiopian woman, Abelard
insists a good wife would rather be known in bed than seen at table (140). Society believes women should
serve men by saving them, making them happy, and having sex with them.
However, society also views women with caution. Heloise notes men are most easily brought to ruin
through their wives (131). Abelard agrees by saying, women make even the wise forsake their faith
(150). Again, society has proclaimed womens inferiority. It is interesting that Heloise accepts these
demeaning comments and views without so much as a second thought about their appropriateness.
In explaining why she has followed Abelard through so much trouble, Heloise exemplifies the
stereotypical woman of the twelfth century. She supports the notion that men are superior by chang[ing] my
clothing along with my mind, in order to prove you the sole possessor of my body and my will alike (113).
She will do anything Abelard says, even if it involves giving up her entire life as she knows it. She goes on
to insist I wanted simply you, nothing of yours. I looked for no marriage-bond, no marriage portion. . . . [I]
preferr[ed] love to wedlock and freedom to chains (113-114). In saying this, she perpetuates the idea that
women should be their husbands sex toys. She does dare to go against societys view that a woman should
be married, but her reasoning is that she would rather be known as a lover than as a wife. Heloise is a typical
twelfth century woman who would give up her life because of preconceived expectations.
Abelard and Heloises letters also reveal great corruption of thought in the church and society. Heloise
observes whoever does not offend the opinions of men receives the highest of praise (133). People ignore
the tenets of the Bible which they do not wish to follow. As long as society accepts their actions, society
considers them virtuous. Along this line, clergy attend mass decked out in valuable ornaments like those of
the worldly men to whom they display them (141). Although the Bible says to be modest, clergy ignore it
and conform to the desires of society. Abelard detests this and compares these clergy to Jews. This brings
out another problem with society, of which Abelard is not aware. Anti-sematism is obvious in this statement,
as racism is obvious in Abelards discussion of the Ethiopian woman. He insists black women are not as
pretty as white women, but that they are better in bed (138 and 140). He describes the Ethiopian womans
color as being an adversity and a disfigurement (140). The problems Abelard discusses as well as those
he inadvertently reveals seem desperately important. However, Heloises remark that in heaven no one will
envy another. . . and what each one has will suffice (136) reveals the most important problem in the church.
Her imagining heaven as a place without envy suggests that envy is one of the churchs biggest issues.
Indeed, one of Abelards greatest hindrances is his peers jealousy.
Abelard and Heloises discussions of virginity, sex in marriage, punishment for premarital sex, and a
womans role in society reveal the moral, religious, and ethical views of the twelfth century as well as the
main problems within the church. Virginity is prized, but for the wrong reasons. The church regulates
marital sex even though the Bible allows it. Punishment is expected, but often interpreted differently.
Society views women as second class citizens by expecting them to serve their husbands. Heloise's
acceptance of society's view of her role in life astonished this reader. She has no problem questioning God
on the rectitude of his punishment, but does not even imagine she can challenge societys preconceptions.
Finally, the problems with the church in Abelard and Heloises time are obvious. The Letters of Abelard and
Heloise provide an intriguing insight into society during the twelfth century.
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