Medieval rhetoric and poetic to 1400 : $b Interpreted from representative worksBaldwin, Charles Sears
History
Medieval rhetoric and poetic to 1400 : $b Interpreted from representative works
Baldwin, Charles Sears
Literature, Medieval -- History and criticism; Poetics -- History -- To 1500; Rhetoric, Medieval
Much more distinctive than any provision of collection or manual for
ordinary use of a common fund is the prevalence of symbolism. The “moral”
exposition that followed the literal commonly had this direction. For
medieval symbolism was not merely a habit of exposition; it was seen as
well as heard because it was a habit of conception. The cathedrals still
exhibit in sculpture and glass what came in words from their pulpits. The
Psalms, especially those recurring in the daily offices, thus conveyed
from generation to generation the eternal word of God. For every psalm
was the lyric cry of David, or of some other ancient Hebrew, only in
the first instance (_litteralis expositio_). It always meant more; and
its further meaning (_moralis expositio_), as cumulating progressive
experience of God, was more important. It always meant not only David,
but every other soul thus answering God, the “poor man” of every time and
of every clime, every individual then and there focusing and enlarging by
those words his own experience.
So far the “moral” interpretation treats the psalm as an extreme case of
literary inspiration, appropriates it as having the universal validity of
every lyric that has survived the centuries. A religious classic, more
widely and intensely spiritual than any other body of lyrics, the psalter
is still only a classic. But medieval interpretation always took a third
step. Every psalm meant not only David, and further not only every
“poor man” making it his own, but also “the man,” the Lord incarnate to
share all humanity and to give men “power to become the sons of God.”
Thus the Psalms spanned the centuries, connected the New Testament with
the Old indivisibly, and were the voice of man in every age answering
God in the Church. The habitual use of the Old Testament, and even of
secular history, as prefiguring is here focused in its simplest form.[30]
Simplest and commonest instance of symbolism, the interpretation of the
Psalms is characteristic. Though not, indeed, peculiar to the middle age,
it opens a widespread medieval habit.
Public-domain text, read in full here on John Shaqi.
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