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‘Bless, O Lord, This Fruit of the New Trees’: Liturgy and Nature in England in the Central Middle Ages*

Published online by Cambridge University Press:  04 January 2016

Tamsin Rowe*
Affiliation:
University of Exeter

Extract

In Bede’s dialogue on the book of Genesis, a pupil asks his master, ‘Why did [God] bless man and the animals, but not the trees or the plants?’ And the master replies: ‘He blessed these things in order to increase their generation. [But] trees do not have the sense of perceiving or understanding … Therefore he did not say to the trees: Come forth and multiply.’ This dialogue raises important issues about the benediction of different elements of the natural world. While God did not bless the trees and the plants at the Creation, nevertheless during Bede’s time liturgical compilers were producing a body of material for just such a purpose. By the tenth century, benedictional texts for trees, fruits, nuts, seeds and herbs from different liturgical traditions were routinely included in the service-books of the western Church, petitioning God to multiply their number or else to bestow physical or spiritual well-being on those who used them.

Type
Research Article
Copyright
Copyright © Ecclesiastical History Society 2010

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Footnotes

*

I would like to thank the Editors of Studies in Church History and Sarah Foot, Sarah Hamilton and Sarah Scutts for commenting on this paper.

References

1 Bede, Quaestionum super Genesim ex dictis partum dialogus (PL 93: 259):‘Discipulus: Quare non benedixit arbores et herbas, sed hominem et animalia? Magister: Ideo namque ista benedixit propter propagandi prolem … quìa arbores sensum non habent sentiendi uel intelligendi, animalia sentiunt, et non intelligunt, homo quìdem sentit et intelligit: ideo arboribus non dixit: Crescite et multiplicamini’

2 New Catholic Enyclopedia (Detroit, MI, 2003), s.v. ‘Benedictions’; Little, L. K., Benedictine Maledictions: Liturgical Cursing in Romanesque France (New York, 1993), 92.Google Scholar

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4 Flint, Valerie argued that these sorts of rituals were used by the Church to ‘rescue’ certain forms of magic beneficial to conversion: The Rise of Magic in Early Medieval Europe (Princeton, NJ, 1991), 4.Google Scholar

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12 This is something I will explore further in my Ph.D. thesis, ‘Blessings for Nature in English Liturgical Books, c. 900–1200’.

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17 London, BL, MS Stowe 944.

18 Cambridge, Corpus Christi College, MS 391; The Portiforium of Saint Wulstan, ed. A. Hughes, 2 vols (London, 1958–60).

19 Hippolytus of Rome, Apostolic Tradition 3.28.

20 The Old Gelasian survives in a single manuscript: Vatican City, BAV, Reg. Lat. MS 316; see Liber Sacramentorum Romanae AEcclesiae: Vaticanas Reginensis Latinus 316, Fos. 3–245, ed. L. C. Mohlberg (Rome, 1968), 233. See also Chavasse, A., Le Sacramentaire Gélasien (Vaticanus Reginensis 316) (Tournai, 1958), 46169.Google Scholar

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22 It is possible that these terms are influenced by the Post-Tridentine Rituale Romanum. See, e.g., The Bobbio Missal:A Gallican Mass-Book [MS. Paris Lat. 13246], ed. E.A. Lowe, A. Wilmart and H.A. Wilson, 3 vols (London, 1917–24); The Leofric Missal, ed. N. Orchard, 2 vols (London, 2002).

23 See The Liber Vitae of the New Minster and Hyde Abbey, Winchester, ed. S. Keynes (Copenhagen, 1996); idem, ‘The Liber Vitae of the New Minster, Winchester’, in Rollason, D. et al., eds, The Durham Liber Vitae and its Context (Woodbridge,2004), 14963, esp. 156–60.Google Scholar

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37 Chavasse, Le Sacramentaire Gélasien, 468–69.

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39 Primarily in AElfric’s St Bartholomew’s Day Homily; see Meaney, ‘The Practice of Medicine’, 233.

40 Ibid. 232.

41 The audience for AElfric’s Homilies is much debated; for a helpful summary, see J. Wilcox,‘AElfric in Dorset and the Landscape of Pastoral Care’, in Tinti, F., ed., Pastoral Care in Late Anglo-Saxon England (Woodbridge, 2005), 5262.Google Scholar

42 Currently being explored in my Ph.D. thesis.

43 All formulae from the Portiforium are transcribed from the manuscript by the author and collated with Hughes’s edition. Those from the Liber Vitae are transcribed by the author.

44 Cockayne, T. O. and Singer, C., Leechdoms, Wortcnning and Starcraft in Early England, 3 vols (London, 1961), 3: 79.Google Scholar