and the Fathers, the interest in Scripture relates to its allegorical significance. Unmindful of the obvious and literal meaning of the text, they were unabashed by the incongruity of their allegorical interpretations.[1] Rabanus, for instance, had unbounded enthusiasm for Exodus, because of its rich symbolism:
"Among the Scriptures embraced in the Pentateuch of the Law, the Book of Exodus excels in merit ; in it almost all the sacraments by which the present Church is founded, nourished, and ruled, are figuratively set forth. For there, through the corporeal exit of the children of Israel from the terrestrial Egypt, our exit from the spiritual Egypt is made clear. There again, through the crossing of the Red Sea and the submersion of Pharaoh and the Egyptians, the mystery of Baptism and the destruction of spiritual enemies are figured. There the immolation of the typifying lamb and the celebration of the Passover suggest the passion of the true Lamb and our redemption. There manna from heaven and drink from a rock are given in order to teach us to desire the heavenly bread and the drink of life. There precepts and judgments are delivered to the people of God upon a mountain in order that we may learn to be subject to supernal discipline. There the construction of the tabernacle and its vessels is ordered to take place with worship and sacrifices, that therein the adornment of the marvellous Church and the rites of spiritual sacrifices may be indicated. There the perfumes of incense and anointment are prepared, in order that the sanctification of the Holy Spirit and the mystery of sacred prayers may be commended to us."[2]
The same commentator compiled a dictionary of allegories
- ↑ It was the way of Bede in his commentaries to speak briefly of the literal or historic meaning of the text, and then give the usual symbolical interpretations, paying special attention to the significance of the Old Testament narratives as types of the career of Christ (see e.g. the beginning of the Commentary on Exodus, Migne 92, col. 285 sqq.; and Prologue to the allegorical Commentary on Samuel, Migne 92, col. 501, 502). For example, in the opening of the First Book of Samuel, Elkanah is a type of Christ, and his two wives Peninnah and Hannah represent the Synagogue and the Church. When Samuel is born to Hannah he also is a type of Christ; and Bede says it need not astonish one that Hannah's spouse and Hannah's son should both be types of Christ, since the Mediator between God and man is at once the spouse and son of Holy Church: He is her spouse as He aids her with His confidence and hope and love, and her son when by grace He enters the hearts of those who believe and hope and love. In Samuelam, cap. iii. (Migne 91, col. 508). Bede's monastic mind balked at the literal statement that Elkanah had two wives (see the Prologue, Migne 91, col. 499).
- ↑ Com. in Exodum, Praefatio (Migne 108, col. 9).
