.]
[Footnote 37: Theodoret I. xxiv.
]
In the comparison between the material temple and the 'living temple' the Spiritual Church, there are several points worthy of observation. The symbolical explanation of the corner stone as our Lord, of the foundation as the Apostles and Prophets, of the stones as the members of the Church, are of course taken directly from Holy Scripture. It is scarcely necessary to remark the great authority for considering the fabric of the church as symbolical which these passages convey. Many of our readers will remember how S. Hermas carries out into considerable detail the same idea. But the Panegyrist in Eusebius distinctly refers to 'the most {lxxi} inward recesses [of that spiritual temple] which are unseen of the many, and are essentially holy and holy of holies'; [Footnote 38] that is, of course, to a Sanctuary; which he goes on to describe as having 'sacred inclosures,' and as being accessible to the priest alone; with a distinct reference to S. Paul's [Footnote 39] illustration taken from the Jewish Temple. Again he proceeds to compare the Bishop Paulinus with the 'great High Priest,' not only in being permitted to enter the holy of holies, but in doing what Christ has done, just as the Son did what He saw the Father do. 'Thus he, looking with the pure eyes of his mind unto the Great Teacher, whatsoever he seeth Him doing, as if making use of archetypal patterns, has, by building (
) as much like them as possible, wrought out images of them as closely as can be; having in no respect fallen short of Bezaleel, whom God Himself, having filled him with the Spirit of wisdom and knowledge and other skilful and scientific lore, called to be the builder of the material expression of the heavenly types in the symbols of the temple. In this way then Paulinus also, carrying wholly like a graven image in his soul Christ Himself, the Word, the Wisdom the Light . . . has constructed this magnificial temple of the most High God, resembling in its nature the pattern of the better (temple) as a visible (emblem) of that which is invisible.' [Footnote 40]
[Footnote 38: Euseb. H. E., x, 4, 21.]
[Footnote 39: Hebrews, ix, 6, 7.]
[Footnote 40: Euseb. X, iv, 24, 25.]
This remarkable passage appears to assert (i) the inspiration of the architect, (ii) the fact of this heavenly type, which (iii) material churches ought to follow; and (iv) the general symbolism of the Spiritual Church by the visible fabric. We must pass over a great deal of this oration, with a general request that such as are interested in this discussion will read the whole in the original for the sake of seeing its general spirit and bearing. {lxxii } The description of the details is of great interest. The arrangement of the porticoes, etc., is of course quite adapted to the wants of the Church in that age: it is fair to own that the chief entrance appears to have faced the East in this church. Mention is made also of seats in order for the bishops and presbyters, and of the altar in the midst: the whole being encompassed with wooden network, exquisitely worked, in order to be made inaccessible to the multitude. [Footnote 41] Further on [Footnote 42] we read that Paulinus rebuilt his church, 'such as he had been taught from the delineation of the holy oracles.' And again, 'More wonderful than wonders are the archetypes, and the intelligent and godlike prototypes and patterns (of earthly church building): namely, I say, the renewing of the divine and reasonable building in the soul'; [Footnote 43] assuming that material churches are but copies from some heavenly type. Again, a passage, in which the ruined fabric and the persecuted Church are mixed up, speaks of the Church as 'having been made after the image of God,' [Footnote 44] and more to the same effect. The symbolical prophecy of the 'fair edification' of the Gentile Church [Footnote 45] is quoted as being almost literally fulfilled in the Tyrian church, and is still further symbolised by the Panegyrist. [Footnote 46] The four-square atrium is said to set forth the four Gospels of the scripture. [Footnote 47]
[Footnote 41: Euseb. H. E., x, 43]
[Footnote 42: Ibid 53.]
[Footnote 43: Ibid 54.]
[Footnote 44: Ibid 57.]
[Footnote 45: Isaiah liv, 11.]
[Footnote 46: Euseb. X. iv, 60.]
[Footnote 47: Ibid 61.]