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But this soil, I know!’: Materiality, Incarnation, and the Earthiness of Popular Belief and Practice

Published online by Cambridge University Press:  01 January 2024

Salvador Ryan*
Affiliation:
St Patrick's Pontifical University Maynooth, County Kildare Ireland

Abstract

Taking its cue from the story of a Cretan peasant who was reluctant to let go of a handful of his native soil in order to enter heaven, this article begins by exploring ideas concerning the afterlife in which this world is contrasted with the world to come. It then proceeds to discuss how Christians historically have frequently understood themselves to be in the world, but not of it; how dualistic tendencies have often pitted the soul against the body, and how such views have had an influence on how we understand the person of Christ, often preventing Christians from fully accepting the implications of the Incarnation. The article examines instances of a lingering docetic streak within Christianity, which lies uncomfortably with its central claim that God became fully human. Notwithstanding the difficulties some Christians may have with the idea of a fully human Jesus, there is also a very rich tradition within Christianity of bodily engagement with the material world, not only sacramentally, but also within many popular religious practices, including pilgrimage and relic veneration. Finally, the revival of interest in sacred natural sites, even in areas where church attendances continue to fall, is investigated.

Type
Original Article
Copyright
Copyright © 2022 Provincial Council of the English Province of the Order of Preachers

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References

1 The story appears in Rolheiser's Seeking Spirituality: Guidelines for a Christian Spirituality for the Twenty-First Century (London: Hodder and Stoughton, 1998)Google Scholar, but can also be found online at: Breaking The Eucharistic Bread | Ron Rolheiser (accessed 14 November 2021).

2 One might see something of Matt 16:25 in this turn of events.

3 CSICon 2018, Las Vegas, held on 20 October 2018 https://www.youtube.com/watch?v=SYPZwZud_PA. See from 14:40 onwards.

4 Translations, unless otherwise stated, are from the New Jerusalem Bible.

5 I have chosen the Douai-Rheims 1899 American translation here.

6 Epistle to Diognetus, 5:1,5,8-10, and 6:1, in A New Eusebius: Documents illustrating the History of the Church to AD 337, ed. Levenson, J.,. Revised with additional documents by W.H.C. Frend (London: SPCK, 2002), pp. 55-6Google Scholar.

7 See discussion of these poems in Salvador Ryan, ‘Florilegium of faith: the religious poems in the Book of the Don’, O'Conor, in Macháin, Pádraig Ó (ed.), The Book of the O'Conor Don: Essays on an Irish Manuscript (Dublin: Dublin Institute of Advanced Studies, 2010), pp. 61-87Google Scholar.

8 Catechism of the Catholic Church, 364 (2nd ed, 2000)Google Scholar.

9 Mary's ‘How can this be?’ question to the angel in Luke 1:34 makes this very clear. In recent years, scientists have discovered instances of parthenogenesis in the natural world to be far more common than previously thought, leading some to wonder whether rare instances of parthenogenetic events in humans (ovarian teratomas and chimeras) might be interpreted as ‘experiments of nature, which could eventually render our species [cap]able of parthenogenesis in the future’. See Carlia, Gabriel Jose de and Pereira, Tiago Campos, ‘On Human Parthenogenesis’, Medical Hypotheses, 106 (September, 2017), pp. 57-60CrossRefGoogle Scholar; Carrie Arnold, ‘Slideshow: Virgin Birth not so Miraculous in Animal Kingdom’, Science (27 Dec. 2012); Helen Pilcher, ‘Clone Alone: Who needs Sex?’, New Scientist (27 Feb. 2013).

10 The Apocryphal Gospels: Texts and Translations, ed. Ehrman, Bart and Pleše, Zlatko (Oxford: Oxford University Press, 2011), 74:1, p. 127Google Scholar. It also reads: ‘Thus in fact was this light born as the dew which comes down from heaven to earth’. Here, however, the influence of the Rorate Coeli desuper et nubes pluant justum (Isaiah 45:8) from the medieval Rorate Mass is clear.

11 Hall, Thomas N., ‘Christ's Birth through Mary's Right Breast: An Echo of Carolingian Heresy in the Old English Adrian and Ritheus’, in Source of Wisdom: Old English and Early Medieval Latin Studies in honour of Thomas D. Hill, ed. Wright, Charles D., Biggs, Frederick M. and Hall, Thomas N., (Toronto: University of Toronto Press, 2007), p. 272Google Scholar

12 The Apocryphal Gospels: Texts and Translations, p. 127.

13 Stromateis VI.9.71.1-2.

14 Weinandy, Thomas, In the Likeness of Sinful Flesh: An Essay on the Humanity of Christ (Edinburgh: T&T Clark, 1993), p. 24Google Scholar. However, Daniel Lee Worden cautions against this charge, arguing that it ignores the larger context of Clement's writings, which show themselves opposed to the very belief that he is being accused of. See Daniel Lee Worden, ‘Clement of Alexandria: Incarnation and Mission of the Logos-Son’ (PhD dissertation, University of St Andrews, 2016), p. 166.

15 Steinberg, Leo, The Sexuality of Christ in Renaissance Art and its Modern Oblivion (Rev. edn., Chicago, 1997)Google Scholar.

16 The relevant passages can be found in Mk 4:35-41; Matt 14:22-33; Lk 5:4-5; Mk 5:1-20.

18 Greeley, Andrew, The Catholic Imagination (Berkeley: University of California Press, 2001), IGoogle Scholar.

19 For a lively introduction to this topic, see Freeman, Charles, Holy Bones, Holy Dust: How Relics Shaped the History of Medieval Europe (New Haven: Yale University Press, 2011)Google Scholar.

20 Egeria's Travels, trans. Wilkinson, John (London: SPCK, 1971), 37.2, pp. 136-7Google Scholar. For a recent edition, see The Pilgrimage of Egeria: A New Translation of the Itinerarium Egeriae with Introduction and Commentary, ed. McGowan, Anne and Bradshaw, Paul F. (Collegeville: Liturgical Press, 2018)Google Scholar.

21 ‘Bishop Hugh of Avalon's Devotion to Relics (1186-1200)’, in Shinners, John (ed.), Medieval Popular Religion, 1000-1500 (Peterborough, Ontario: Broadview Press, 1999), pp. 176-7Google Scholar.

22 Readings in Late Antiquity: a Sourcebook, ed. Maas, Michael (2nd ed., London and New York: Routledge, 2010) p. 148Google Scholar. For a reflection on the significance of more modern examples of tactile piety, see Salvador Ryan, ‘The Quest for Tangible Religion: a View from the Pews’, The Furrow (July/August, 2004), pp. 410-416.

23 Readings in Late Antiquity: a Sourcebook, pp. 149ff.

24 On this point see Ryan, Salvador, ‘Some Reflections on the Relationship between Theology and Popular Piety’, Heythrop Journal, 53 (2012), pp. 961-971CrossRefGoogle Scholar.

25 Hogan, Edmund, Distinguished Irishmen of the Sixteenth Century (London: Burns and Oates, 1894), pp. 326-7Google Scholar.

26 See Hendrickson, Brett, The Healing Power of the Santuario de Chimayó (New York: New York University Press, 2017)Google Scholar.

27 A linguistic group of Pueblo Native Americans whose homelands are situated near the Rio Grande in New Mexico.

28 Gallegos, Bernardo P., ‘Dancing the Comanches’, the Santo Nino, La Virgen (of Guadelupe) and the Genizaro Indians of New Mexico, in Indigenous Symbols and Practices in the Catholic Church: Visual Culture, Missionization and Appropriation, ed. Martin, Kathleen J. (Farnham: Ashgate, 2010), pp. 205-23Google Scholar, at p. 222. I wish to thank Peter Marshall for having originally drawn my attention to this shrine.

29 Readings in Late Antiquity: a Sourcebook, pp. 149ff.

30 National Folklore Schools Collection (henceforth NFSC), www.duchas.ie, vol. 531, pp. 237-238.

31 NFSC, vol. 564, p. 157.

32 NFSC, vol. 714, p. 91.

33 Pilgrimage in the Middle Ages: a Reader, ed. Whalen, Brett Edward (Toronto: University of Toronto Press, 2011), p. 98Google Scholar. Some centuries earlier, St Augustine, in a sermon on the Noli me tangere incident in the Gospel states that Christ's admonition was not to be taken literally but was a directive for a proper mode of belief: ‘do not touch earth and so lose heaven; do not cleave to the man and so lose belief in God’. Cited in Gertsman, Elina, ‘Matter Matters’, in Downes, Stephanie, et al. (eds), Feeling Things: Objects and Emotions through History (Oxford: Oxford University Press, 2018), p. 35Google Scholar.

35 These are pilgrimages to sites associated with local saints. The term derives from the Irish pátrún meaning ‘patron’.

36 O'Brien, Suzanne J. Crawford, ‘Well, Water, Rock: Holy Wells, Mass Rocks and Reconciling Identity in the Republic of Ireland’, Material Religion 4:3 (2008), pp. 326-348CrossRefGoogle Scholar, at p. 334.

37 See, for example, Tatay, Jaime, ‘Sacred Trees, Mystic Caves, Holy Wells: Devotional Titles in Spanish Rural Sanctuaries’, Religions 12: 183 (2021)CrossRefGoogle Scholar; Foley, Ronan, ‘Small Health Pilgrimages: Place and Practice at the Holy Well’, Culture and Religion: an Interdisciplinary Journal, 14:1 (2013), pp. 44-62CrossRefGoogle Scholar.

38 Bynum, Caroline Walker, Christian Materiality: an Essay on Religion in Late Medieval Europe (Princeton, NJ: Zone Books, 2015), pp 259-61Google Scholar.

39 Ibid.