By Samuel W. Collins (auth.)
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Additional info for The Carolingian Debate over Sacred Space
Its Temple illustration in particular left a lasting impression on him. It is this illustration that Bede cites as an authority for the layout of the Temple courtyards in De templo 17. 60 The puzzle of what exactly Bede saw in the Codex Grandior may, however, have at least a partial solution. 61 Meyvaert demonstrated that through the collected evidence of the Amiatinus Tabernacle illustration, a knowledge of the late antique Greek models on which it depended, and the shape of both Bede’s and Cassiodorus’s exegesis of these buildings, all the clues are in place for us to reconstruct, if only roughly, the Codex Grandior’s picture of the Temple.
Once the Israelites had settled in the promised land, David set out to build a permanent Temple for God in Jerusalem. 35 This act of imitation is self-evident in 3 Kings and stated explicitly in the (much later) Wisdom of Solomon: I N S U L A R S OU RC E S F OR A C A ROL I NG I A N DE BAT E 23 Thou didst choose me to be king of thy own people, and judge over thy sons and daughters; thou didst tell me to build a Temple on the sacred mountain and an altar in the city which is thy dwelling-place, a copy of the sacred Tabernacle prepared by thee from the beginning.
In this innermost chamber Solomon placed the Ark, the sacred center of his new Temple. Just as form and function were shared between Tabernacle and Temple, the writers of the Old Testament attributed the same set of meanings to both buildings. 37 The Temple also took over the symbolic qualities of the Tabernacle as the visible sign of the covenant between God and Israel; in the latter books of the Old Testament, the Temple of Solomon stands in as shorthand for the covenant, and the destructions and campaigns of rebuilding of the Temple act as figures for the shifting historical fortunes of the Israelites.
The Carolingian Debate over Sacred Space by Samuel W. Collins (auth.)