The Prophetic Faith of Our Fathers, vol. 1

III. School of Laon Popularizes Glossa Type of Exposition

After the ninth-century Carolingian period-whose representatives in the field of exposition we have met in Alcuin, Hraban, and Walafrid, and in the Haymo commentaries—we now encounter a revival of theological studies in the school of the Norman monastery of Bec, in France. Lanfranc and Anselm both taught in Bec, and both became leaders of the church in England. The continuation and completion of this school of thought is found in the school of Laon during the twelfth century. PFF1 556.3

The man who brought this institution to fame was Anselm Of Laon (d. 1117). Born in Laon, he studied in Bec, later returning to his home town to become a teacher in the cathedral school. At the beginning of his teaching the young clerics were taught just enough to be able to sing and celebrate mass; at the time of his death his pupils were seated on many a bishop’s seat, and held professorships all over the Western world. Anselm had become a scholar of international fame, and his main theme was Bible exegesis. ³⁰ PFF1 556.4

1. TICHONIANISM MOLDS GLOSSA LITERATURE FOR CENTURIES

The glossa type of literature, or annotation of the text of Scripture, was a special feature of Laon. Some hold that this type of commentary originated with Anselm. There were two different kinds of glossae—marginal and interlinear. They became so popular that to be well versed in the glossa meant to have high scholarly attainment. In fact, the glossa ushered in the scholastic system of learning. PFF1 556.5

In this special literature we also find annotations on the Apocalypse. These, in general, follow Haymo’s lead, and show the strong influence of Bede. Through these two authorities the Tichonian tradition became fixed for another long period, as they were both firm adherents to this theory. One name occasionally mentioned in connection with the Laon school is that of MENEGAUDUS. He wrote a commentary on the Apocalypse that is rather elaborate in its beginning chapters, but becomes shorter and more and more abbreviated in the later ones. He follows the glossa and contributes no original ideas. PFF1 557.1

2. RICHARD OF ST. VICTOR BEGINS TO DEVIATE

The most distinguished commentator on the Apocalypse of this French school of thought, however, is Richard of St. Victor (d. 1173). He was a native of Scotland, though the date and place of his birth are unknown. A disciple of the great mystic, Hugo of St. Victor, he spent practically his entire life within the walls of the Abbey of St. Victor, of which he became abbot in later years. Richard was purely a theologian, and unlike his teacher, was not interested in philosophy. He regarded secular learning as useless in itself, but was willing to avail himself of the deductive and constructive methods taught by Abelard. Among his writings are a work on the Trinity, two books on mystical contemplation, and a commentary on Revelation—In Apocalypsim Joannis, in seven books. ³¹ PFF1 557.2

This latter work was written before 1150. In it he often cites the glossa verbatim, but absorbs it so well that it becomes a vehicle for his own independent concepts. ³² He likes to discuss dogmatic problems, on which he. offers inserts at some length. Otherwise his style and composition are crystal clear, and he gives a scholarly summary at the end of each vision. According to his opinion, the period from the birth of the church till the end of time is five times repeated; namely, first in the vision of the seven churches, which do not figure, however, prominently in his scheme; second, in the vision of the seven seals; third, in that of the seven trumpets; fourth, concerning the woman, the dragon, and the beasts; and fifth, that of the seven vials. PFF1 557.3

These five visions have this point in common: they have to do with the state of this temporal world, but the last two visions pertain also to eternity. The sixth vision pictures the aeterna damnatio malorum (eternal damnation of the wicked); the seventh, the aeterna beatitudo bonorum (eternal bliss of the good). PFF1 558.1

Then he arranges them in still another way, and ascribes the second, third, and fourth visions to the good, and the fifth and sixth to the wicked. In the fifth their temporal punishment is described, and in the sixth their perpetual or eternal punishment. ³³ Moreover, he attempts to find an answer as to why the same period should be recapitulated several times, and comes to the conclusion that the seven seals are given particularly to the doctors and teachers of the church, whereas the seven trumpets are more for the hearers and the lay members. ³⁴ Such was his scheme. PFF1 558.2

In general, Richard adheres to the spiritualized exegesis, and not to historical interpretation. However, a slight deviation from the Tichonian tradition is already noticeable. For instance, he definitely ascribes the sounding of the first trumpet as preaching to the Jews, ³⁵ and the second seal as the time of persecution, beginning with Nero and ending with Constantine, and finding its climax under Diocletian. ³⁶ There is a further interesting remark in connection with the celestial phenomena of the sixth seal. After describing its symbolic value he states that it could also be explained literally, and seeks to connect it with the celestial signs of Matthew 24. ³⁷ PFF1 558.3

3. STRUGGLES TOWARD HISTORICAL POSITION

In the symbolic woman of Revelation 12 Richard sees the church. The sun is Christ and the moon the world. The male child is also Christ, born of the church, and the retreat of the woman into the wilderness is the secret of a spiritual life. ³⁸ The beast coming from the sea in Revelation 13 is thought to be the principalities of the heathen, and one of its heads is Antichrist. On the other hand, he holds that the second beast does not arise from among the heathen but from false brethren, who nevertheless continue to believe in one God. ³⁹ On the thousand-year period Richard is not clear, allowing a spiritual as well as a literal meaning. If the latter should be correct, then the thousand years have already passed. However, he holds that we do not know when the exact time of the coming of the Antichrist will be, or when the loosing of Satan will be effected. ⁴⁰ PFF1 559.1