The priests of 13th-century congregations were very dependent on local landowners, who provided for their upkeep. At that time, most of them still had their own families, even though the church had in principle established celibacy rules for parish priests as early as the late 12th century. In 13th and 14th-century northern Europe, it was still common for the parish priest to pass the position down from father to son. That was also the case in Saaremaa, where priest Bertramus is mentioned in Pöide Church as the son of a priest around the year 1300.
In documents from the second half of the 13th century, Saaremaa islanders often cooperate with priests, for instance they go together with priests to speak with the bishop, one of the landlords of the island. That might have been necessary so that they would have a literate along with them. Few names of countryside clergymen have survived from the 13th and 14th centuries, but some of them resemble Estonian names. Some priests may have been of local origin even if that was not reflected in their Christian names.
13. sajandi koguduse preestrid olid väga sõltuvad kohalikest ülikutest, kes neid ülal pidasid. Sel ajal oli enamikul neist ka veel oma perekond, kuigi kirik oli selle juba sajand varem põhimõtteliselt keelanud. Põhjamaades oli tollal tavaline, et koguduse preestri amet pärandati isalt pojale. Nii oli see ka Saaremaal, kus 1300. aasta paiku mainitakse Pöide kirikus preestripojast preestrit Bertramust.
13. sajandi teise poole dokumentides tegutsevad saarlased tihti koos preestritega, näiteks käivad koos nendega maaisandast piiskopi jutul. See võis olla vajalik kasvõi selleks, et oleks kaasas omapoolne kirjaoskaja. Alamvaimulike nimesid on 13.–14. sajandist säilinud vähe, kuid mõned neist tunduvad eestipärased. Ilmselt oli vähemalt osa preestreid kohalikku päritolu, isegi kui see ristinimes ei kajastunud.