A Sugar Communion Research Report

I drove two hours to attend Latin Mass and, predictably, understood not a word. The church was not struck by lightning, though, so I am counting it a win.

Let’s start at the beginning. People say write what you know, and it is good advice…that I do not follow very often. Okay, well sometimes I do: I’ve written two teacher characters so far. My heroines in past and future books hail from Boston (near where I currently live); Fairmont, West Virginia, where my mother moved in high school and the home of my favorite pepperoni rolls; and Columbus, Ohio, where I grew up. I love inserting sports into my historical novels because I am a football and volleyball coach who grew up playing softball and dated a baseball player in high school. Even the hymns used in my novella are favorites from daily singing at the Episcopal school where I teach.

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But I have nothing in common with a Roman Catholic priest in 1900. I have written men before, though not celibate men who spent their entire young adult life in the seminary listening to lectures in Latin. When trying something completely different, research matters. I want to write Andres Gabiana as authentically, respectfully, and convincingly as possible.

Where to start? I read. And I read. And I read. You can follow my progress on Goodreads, if you like. What follows is not going to give you any spoilers about the upcoming novel, Sugar Communion. It is more like a stream-of-consciousness book report (which I would admittedly never accept from my own students). Here goes:

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I’ve read twenty-two priest and nun memoirs so far. I’ve read three written by priests who, after struggling with celibacy, rededicated themselves to their vows and remained active priests. I have read three written by children of priests and nuns. I have read one by a man who came close to entering the seminary—he lived with religious orders and went on retreats—but ultimately decided against it. Mostly, though, I have targeted memoirs (fifteen of them) written by Roman Catholic priests who left the Church. And, like most of the other hundred thousand American priests who have left, they did so in order to take part in consensual, adult relationships. I really cannot emphasize these last three words enough: Consensual. Adult. Relationships. If marriage is a sacrament and a human right, and the Church says it is, then these priests left to exercise that right.

Sadly, consensual adult relationships with priests are not the average Bostonian’s first thought, but here’s the problem: the priests who sexually abused children in this diocese hid inside the Church. They did not leave it. And that has cost the bishops: nineteen American dioceses have been bankrupted by $3 billion dollars in court judgments, according to the National Catholic Reporter, and all because the Church refused to listen to victims and victims’ families, and instead reassigned these criminals to new parishes instead of turning them into the authorities. Pedophile priests are a small—and incredibly destructive—fraction of those who have broken their celibacy vows. Celibacy does not cause pedophilia. Institutionally, though, it can create the conditions that allow it to thrive, if the seed is already planted: a flawed selection process for priests, sexually immature men in positions of power, a culture of secrecy and shame around sex, and possibly a celibate’s lack of a parental impulse to protect children.

In order to separate my story as far as I can from this pattern, my heroine is a few years older than my priest (both are in their 30s); she is a professional (medical doctor) in her own right; and she is not a member of his parish. Andres is also a good man and a good priest.

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He is a good priest, I swear, even by the teachings of the Church itself. Did you know that throughout the first eleven hundred years of Christian history, the leadership—including popes, bishops, and parish priests—could legally wed and celebrate the faith as married men? (I did not know this, either, not until I read two academic treatments from experts A. W. Richard Sipe and William E. Phipps, which are the basis of most of the historical information to follow.) The Jewish tradition celebrated married love and required it of priests and rabbis. Not only was Jesus a Galilean Jew, but his role could be best described as an early rabbi (teacher and scholar). There is evidence that Jesus himself may have been married (and maybe widowed) by the time of his ministry. We know Peter was married. Paul was widowed. Moreover, in the early Jesus Movement, women played significant roles in ministry, church leadership, and funding.

So where did Catholic clerical celibacy and patriarchy come from? Pre-Christian Greek philosophers like Plato and Aristotle. If you didn’t know, these guys were pretty big misogynists, as were most Athenian men. It is from their teachings that early Christian saints decided that male genitals and the whole of women were created by Satan. A female was a defective male, Saint Thomas Aquinas said, quoting Aristotle.

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One of my favorite non-celibate priests on television: Andrew Scott plays the priest on the second season of Fleabag. Photo by Luke Varley / BBC / Two Brothers and found on The Guardian.

Even worse, once clerical celibacy was required—not until 1139, mind—it inaugurated the most corrupt period in the Church’s history. Marriage was eschewed as foul, while concubinage, pedophilia, and rape were only given mild cautions that were often ignored. Everyday churchgoers needed protection from ravenous clergy that hunted their wives and daughters. Those few priests who wanted to live moral lives by marrying their spouses found themselves excommunicated and their wives enslaved. Schisms and war erupted. It was a nasty time of division and violence, and it was overseen by the men who brought the Church celibacy.

Today Catholic clergy do not even agree upon the definition of celibacy, let alone practice it consistently. At any one time, Sipe says, only about half the clergy in the United States is celibate. What I have learned from the memoirs I have read is that most priests were not given any training at how to be celibate while they were in seminary, other than a few lectures on Eve’s temptations and the corruption of the earthly sphere. They might also be taught the official Catholic teaching on homosexuality as a “disordered” behavior, despite recent studies that have estimated over half of American priests today would identify themselves as gay or bisexual if they were free to do so. The person who first encouraged me to try a Latin Mass is a practicing Catholic who currently lives with his common-law husband, the love of his life, in Arizona. Had this friend been free to be a married gay priest, he would have been one of the very best. Good people of all genders are lost to the priesthood because, for reasons that have nothing to do with their morals and leadership qualities, they are not allowed to apply.

Sexual liaisons are not the only relationships that seminaries restricted, I have learned. In the nineteenth and early twentieth centuries, seminaries did not want their charges to even have close friendships. The instructors monitored who walked with whom between buildings like they were overseeing cotillion dance cards. Nor was a seminarian allowed to remain in close contact with his own family. Trips home—even for weddings and funerals—were very limited. The future priest was the property of the Church and not the other way around. Even after ordination, the vow of celibacy allows this control to continue for a lifetime. Bachelor priests are easier to move without notice, and they have no widows or heirs to claim Church property. Not surprisingly, then, the theme that came out strongest in all the memoirs is loneliness.

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One of the most introspective memoirs I’ve read is Waiting for the Archbishop by Dennis Ortman, probably because the priest later became a psychiatrist and he’s willing to really dig deep.

By immersing myself in these memoirs, I have been able to live, albeit briefly, in the culture that will shape Andres Gabiana. I took extensive notes, and I even bought a scanner to enter them! Most of what I learned will never make it to the fiction page, but it still helps to set the scene in my head.

Most of the memoirs on my reading list took place during the 1940s-1980s, mostly in the United States and Ireland but also one in rural Brazil. I do not read Spanish or Filipino, which limits my Philippines-based sources. However, many of the orders operating in the Philippines were European-based, and their rules applied internationally. The Church is also a hierarchical organization following its own canons (code of law) applied throughout every diocese.

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The Mojon Chapel at the Central Azucarera de Bais that became my vision of San Honorato on Hacienda Altarejos.

The Brazilian account exposed one flawed assumption from my previous books. In the provinces of predominantly Catholic countries in the early twentieth century, priests would have been in short supply. No curate would have had the luxury of ministering at one tiny chapel at Hacienda Altarejos full-time. Poor Andres. His job just got a lot harder. You’ll see.

Research itself will only take you so far, though. Some things you have to witness. For example, even if you are Catholic, forget (almost) everything you know about mass. The Latin Rite (pre-1962) is not just in Latin, a language that most laypeople do not understand, but also the priest keeps his back to the congregation the vast majority of the time. Half the time he whispers. The only chance for participation is at communion, which is still not a verbal exchange. I had to see the whole thing in person to understand it, so this Monday morning I went to Latin Mass.

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On the face of it, the ritual seems designed to be incomprehensible. I barely saw the Host and never saw the priest consume the sacramental bread and wine. It was like watching a cashier make change from across the room. In a court of law, I could not testify that he actually did it. And, to be honest, that confused me more than the silence. It’s not great showmanship—or is it? Maybe what appeals to people in the service is the mystery: “a religious truth known or understood only by divine revelation.” Awe and enigma have fueled religions from the beginning.

I was most impressed by the server, or altar boy. (It does not have to be a boy, by the way. It can be a layman, a subdeacon, deacon, or another priest. Needless to say, he does have to be a male.) I would say the boy was about the age of my students, going into ninth grade. He had to know more than just when to ring the bell: he had to answer for the congregation since we never spoke. This meant he had to know a lot of Latin, and he had to say it clearly. In fact, I found it easier to understand his elocution than the priest’s because, proudly, he sorta shouted. He did not go to school for eight or twelve years to learn how to manage this mass; he learned his part on his own time. He probably takes Latin at the local Catholic school, but still.

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Treasure and Tradition is a clear, beautifully illustrated, and complete introduction to Latin Mass. I recommend reading it cover-to-cover before you go the first time.

I do not think Roman Catholicism would not have survived as the largest denomination of Christianity these past fifty years if it had stayed so inscrutable, but the Latin Rite does have its attractions—especially for the priest, I imagine. He is also more remote, powerful, and enigmatic. This had to be, at least partly, the draw of a vocation. As all the memoirs made clear, the whole family took on an elevated status in the parish once they had a son in the seminary. (I do not know if this last part is still true because traditional geographic parishes are breaking down in favor of “personal parishes,” or parishes based on nationality, language, or other specializations. The church I went to was a personal parish centered around the Latin Rite, for example.)

I never spoke to the priest about any of my reactions. I never spoke to him at all. He did not seem particularly stern or unapproachable—he was younger than me, probably in his late 20s or early 30s, and he sported a well-trimmed beard. I did not talk to him because he wasn’t standing at the back of the Church shaking hands as people left. Maybe he greets the parish after High Mass on Sundays? I will go sometime to find out, but I am still not sure what I would ask him. I could ask why he chose to be a part of a religious order dedicated to the Latin Rite, the Priestly Fraternity of St. Peter, but that seems like more than a two-minute conversation.

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Can you see what he’s doing? Yeah, me neither. Creative commons photo courtesy of Luke Moloney on Wikimedia Commons.

There’s one place for sure that the mass-goer can talk to the priest: in confession before the service begins. In the memoirs I read, though, most priests disliked confession. It is not the voyeuristic extravaganza you might expect. It’s everyday stuff at best (cursing, gossip, impure thoughts); and it’s troubling at worst (domestic violence) without clear ways to intercede and provide help without violating the seal. Crime dramas centered around confessed murders rarely happen, despite each priest hearing dozens if not hundreds of confessions a week for their entire careers. (Not that anyone wants a murderer confessing to them, of course.) Still, I have a lot of ideas for interesting conversations in the confessional.

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Actually, one theme that came from both the academic books and the memoirs is that confession can mire a priest in the muddy sludge of the material world—lust, greed, corruption—for which the seminary’s tight rules do not prepare him. Often he is ordained before he truly understands what he is agreeing to. He goes from not talking about sex at all to parishioners asking questions about sex (e.g. “Is oral sex with my husband a sin?”). At the time that celibacy became a discipline in the Roman Catholic Church, most priests would have lived about ten to fifteen years total after their ordination. Now they live fifty or more. Statistically, the hardest year for priests is the thirteenth anniversary of their ordination, and by this point many priests have reached a crisis.

In the time that Andres will be a priest, it was almost impossible to leave the clerical office. Though it is easier now to be laicized, or “reduced” to the non-clerical state, it can still take years, or even decades, because the Church is very good at burying paperwork. Meanwhile, they are told to stay far, far away from their old dioceses and all their old friends, some of whom have cut them off anyway. Loneliness can beget more loneliness. And despite what you read in the press, there is no such thing as an ex-priest in the Roman Catholic Church. A priest is a priest forever, even if no longer able to receive confessions, which is done on behalf of the bishop. A laicized priest can still administer some sacraments, like the Eucharist and Extreme Unction, but he can no longer serve as deacon (the position he had before ordination). In other words, their status is…complicated.

Let me thank all the priests (and children of priests) who wrote their memoirs. They have been willing to share their most personal thoughts with me, a stranger. It has been a summer of learning. If you have comments on this book report, please join my Facebook group, History Ever After, and post them there. The real test, dear reader, will be writing Sugar Communion, and there my work is just beginning.

 

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If you want to keep tabs on what I am reading, check out my list on Goodreads.

Upcoming Workshops: Spring/Summer 2019

I am so pleased to be offering a smattering of workshops all over the East Coast this year. Here they are, with descriptions:

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First, I will be reprising my study of historical romance at the New England Chapter of Romance Writers of America on May 19, 2019:

Over eighty percent of bestselling historical romance books published in the first half of 2018 were set in Britain, either during the 19th century or the medieval period. These two fabricated chronotopes are selectively accurate to history and narrowly focused on high ranks of the nobility—in other words, they are “escapism.” This presentation will consider what escapism means in this context, who it serves, and who it harms. While any reader can enjoy a good duke Regency every once in a while, the net impact of the most popular chronotopes may be to corrode our understanding of history, marginalize anyone writing from a wider palette of settings and characters, and exclude authors of color.

I originally gave this talk at IASPR 2018 in Sydney, Australia. I will expand my comments a bit because I have more time, and I will answer any questions the NECRWA folks have. Guests are welcome (for a nominal $5 fee to the chapter).


My other speaking engagements this summer will be more focused on history itself and historical research:

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On Friday, June 21, 2019, bright and early at 8am (!), I will be presenting at the Historical Novel Society North America conference. My talk is entitled, “Schoolbenches and Trenches: The Philippine-American War Setting”:

Liberate and uplift? Or conquer and oppress? The revolutionaries of the eighteenth century became the redcoats of the twentieth, fighting a war to seize the Philippines (1899-1913) as the first step toward overseas empire. Enter the American Century, complete with debates over transpacific trade, immigration, Muslim separatists, and national security—all issues that resonate for the modern reader. Historian, teacher, and author Jennifer Hallock will explain why the U.S. colonized the Philippines, how this experience still shapes both countries now, and how it creates engaging American historical fiction.

I have given this talk to libraries and school groups in both the United States and the Philippines. Here’s an interesting twist: my Manila audience knew they had been an American colony—putting them ahead of far too many Americans!—but they had not been taught about the Philippine-American War itself or many of the controversial policies the Americans used to pacify the islands. If you want to know more, check out my history posts on this website.


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Finally, I will be a part of two workshops at the Romance Writers of America national conference in New York City, this 24-27 July 2019. In addition to being invited to take part in a Gilded Age panel (more on this to come!), I will be giving my own researching workshop:

How do you write authentic characters who are nothing like you? Through lots of research, of course. But beware—flat descriptions from encyclopedias won’t cut it because they reflect only the most common experience. The best characters are the outliers: the unusual, precocious, and maybe even dangerous heroes and heroines. Learn how to find inspiration from free sources online, such as books, memoirs, documents, newspapers, magazines, advertisements, maps, photographs, clothing, artifacts, personal papers, and videos. Though this workshop’s emphasis will be on historical research, especially the 18th through early 20th centuries, it will include tips and tricks for all authors. Just like the Hunger Games series used allusions from ancient Greece to Vietnam, true stories inspire the best fiction, no matter what genre.


I hope to see you this year at one of these conferences or workshops. If you would like me to bring one of these closer to you, please contact me at jen at jennifer hallock dot com. And happy writing!

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Essential History for Sugar Moon

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I began writing Sugar Moon in 2013. I began writing this blog in 2016. In both cases, that’s a long time ago. It includes years of writing about the Philippine-American War, and in particular the Balangiga incident—a central event shaping the character of my redemption-seeking-hero Ben Potter.

Let’s say you know nothing about what happened in Balangiga—or even nothing about the Philippine-American War. Don’t worry, you won’t need to in order to read Sugar Moon. But let’s say you’re a history geek like me? Well, I’ve written a lot of content just for you!

I have tried to organize this by the most logical questions. Read the captions, and if you want to know more just click on the link below the image. Geek out!

Question 1: Where is this book set?
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Most of the Sugar Sun series takes place in the Visayan Islands in the central and southern Philippines.
Question 2: Why were Americans in the Philippines?
Question 3: What happened in Samar?
Question 4: What else do I need to know about a soldier’s life in 1901?
Question 5: What else should I know about the world of Ben Potter?
Question 6: What should I know about the world of Allegra Alazas?

And you can find out more about Allegra, her home, her family, and her background by reading through these annotated glossary posts:

Question 7: Where can I find some excerpts from this book?

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Question 8: What are people saying about Sugar Moon?

Reviews on Amazon and Goodreads help new readers find my books, and I appreciate the time it takes to write them. Click on the image below to read some of my favorite excerpts.

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I hope you enjoy the book too! I wish you a great history-ever-after!

Why romance? New Year’s musings

You might think mixing romance and history would be a highly-marketable combination, but there are a few landmines. Fans of historical fiction (who often know little about romance) want you to take out the happily-ever-after to make your book more “realistic” and “serious.” Fortunately for me, Olivia Waite came along and explained the problem with taking away my heroines’ HEAs:

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Jeannie Lin added that the Asian women in her family have suffered through “regime change, through executions, through so many personal tragedies—and still found a way to find happiness. That story is just as real.” As I’ve heard Beverly Jenkins say several times at conferences: even in the toughest of times, people still have picnics, birthday parties, and fall in love.

Of course, some of the worst bits are history are not going to make it to the page in a romance. (Hello, syphilis? Around ten percent of the general American population had the disease by 1900, and I choose to entirely ignore that fact.) I have written and discussed in interviews why I chose to set my books in the Philippine-American War. (They are not the typical Regency duke books, for sure.) I used my own scholarship on American colonial rule in the Philippines to fabricate my own fictional chronotope: I choose when to be constrained by real history and when to hold onto a more modern sensibility.

Writers have been fabricating chronotopes in historical fiction for centuries. Antony and Cleopatra—while not a romanceis proof that Shakespeare made this same choice. The play is based partly off the history he had at his disposal, Plutarch’s Lives, but he also added scenes and changed historical facts to suit the story. Some scholars even say that Shakespeare was really writing a political commentary of his times, using Elizabeth I as his model for Cleopatra. While Shakespeare is the platinum standard of literature now, keep in mind that he wrote popular fiction back then. He was a storyteller.

That’s what romance is: good story-telling that makes you feel. Tess Sharpe came up with a pretty exhaustive list of what I mean by this:

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But let’s not ignore sexual chemistry. One of the reasons that romance makes a person feel so intensely—and that is a big part of its appeal—is that the reader is so heavily invested in the two main characters and their relationship. How does that happen? How does the reader become so intimately involved? By being present at the most intimate of scenes, when the armor of clothing is shed and the characters become figuratively and literally naked. The sex scenes advance the plot because they are about navigating the relationship in its most raw state.

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Now, I will end with an apology. Clearly, it is now 2019, which means this brag did not pan out:

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My blend of “history ever after” has been a particular challenge in this book, and so revisions have needed revisions. I feel confident it will be out by spring 2019. Stay tuned!

The Boys (and Girls) of Fall

I am so excited that Kristen Strassel asked me to help plug her new Real Werewolves of Alaska football-shifter romance series. What is not to like about this idea?

But it may surprise you to know why she asked me of all people. It’s not because I know so much about the history of football…though, did you know that it was a native Ohioan who threw the first legal forward pass in football in 1906? It was incomplete. (That’s the problem with passing, according to one of my co-coaches, Hef: only three things can happen, and two of them are bad.)

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The 28 January 1906 story from the Washington Post on the new forward pass in football.

Other new rules at this time: the establishment of the neutral zone between the teams before the snap, the redefinition of unnecessary roughness and unsportsmanlike conduct, and a clarification of holding. These were all meant to make football less dangerous.

But it is not my Gilded Age football knowledge that Kristen wanted. It’s my perspective as a coach. As a part of my day job teaching history, I am a junior varsity football coach. Almost all of our players are boys, but we have had girls on occasion. It says a lot about our head coaches, our players, and the school’s administration that they were willing to take a chance on a mere football fan who desperately wanted to get on the sideline. I had to learn all the Xs and Os from scratch—but the truth is that most coaches start from near-scratch each year, even each game.

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Pretty much everything I know was taught to me by co-coach, mentor, and best friend Jim. (Jim and his wife, Priscilla, are also two of my beta-readers, and Priscilla is the reason there were maps made for Under the Sugar Sun.) Jim and I have had some amazing times on the gridiron—me calling the offense and Jim handling the defense, the special teams, and the offensive line. (Coaching the line is a specialty. It’s almost a whole new sport.) Why do it at all? What is so special about football? Well, as one of my players said: “Brotherhood. I’ve played lots of team sports, but nothing else comes close.” Now, given that he gave this answer to his female coach, and being aware that we have had girls on the team in his time, I do not think he is being a chauvinist. He means that football is family.

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There is no sport that requires this kind of teamwork, where each and every player has a different job, and they have to do their jobs at the same time and in sync. If one of the eleven does the wrong thing, it is a “busted play” and you are likely to lose yards and maybe even the ball. And the players don’t learn just one play, either: they learn twenty (at the youth level) or forty (at the junior varsity level) or eighty (at the varsity level) or hundreds (in the NCAA and NFL)—and each by its code name. They also have to know how each play shifts based upon the defense they see across the line of scrimmage, which is especially true for the linemen. In the end, when a football team moves as one on the field—despite these many, many complications—they are like a hive mind. That is brotherhood.

Read more of my ideas about football at Kristen’s blog. Or just check out her sexy paranormal and contemporary books. Yum!

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From “The Game” in 1918: Ohio State versus Michigan. Unfortunately, this was from the shut-out years when Michigan spanked OSU. I guess they need to win sometimes, right?

[Featured image shows a forward pass from the 1921 Auburn-Georgia Tech game.]