An Exemplar of the True
The Tabernacle and the Architecture of Medieval Theology
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Scholarly academics, cloistered monks, and high-ranking prelates once found abundantly fertile material for theological reflection in the Exodus descriptions of Tabernacle and the Ark of the Covenant. Where traditional scholarly accounts of the rise of scholasticism tend to focus almost entirely on the incorporation of Aristotelian thought and the legacy of Peter Lombard’s sententiae, attention to these works illuminates some of the deeply biblical roots of scholastic patterns of thought. The Tabernacle often appealed to these early interpreters because it provided a valuable source for expl...
Scholarly academics, cloistered monks, and high-ranking prelates once found abundantly fertile material for theological reflection in the Exodus descriptions of Tabernacle and the Ark of the Covenant. Where traditional scholarly accounts of the rise of scholasticism tend to focus almost entirely on the incorporation of Aristotelian thought and the legacy of Peter Lombard’s sententiae, attention to these works illuminates some of the deeply biblical roots of scholastic patterns of thought. The Tabernacle often appealed to these early interpreters because it provided a valuable source for exploring the structural patterns embedded in creation. The first part of this book examines the works of four major twelfth-century figures on this popular interpretive theme. Richard of St. Victor, Stephen Langton, Peter of Poitiers, and Adam of Dryburgh each share the conviction that the details of the Tabernacle’s material structure reflect the structures of immaterial truths. The second part of the book shows the rich inheritance of this tradition, as received by Saint Bonaventure and Saint Thomas Aquinas. In the twelfth-century, the image of the Tabernacle, composed of diverse parts arranged in a coherent whole, provides a divinely-given source for theological method and a model for attempts to systematize and integrate various forms of knowledge. At times, the Tabernacle structure suggests for these interpreters certain correspondences with Aristotelian insights, while elsewhere, the edifice undergirds attempts to offer a rigorous counterbalance to perceived philosophical excesses. In both cases, the Tabernacle is taken as a biblical locus for working through methodological questions prompted by the increasing availability of Aristotle’s corpus. These biblical interpreters bequeathed to the thirteenth-century magistri a structural framework and a confidence that disparate forms of human knowing all fit together.
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