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By R.H. Bowers

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Neque enim valet natura contra naturae Dominum: aut potest vas figulo dicere: quare me ita fecisti, aut ita? (Ep. No. 72; PL 22:674). See further, M. L. W. Laistner, "The Study of St. Jerome in the Early Middle Ages," in A Monument to St. Jerome, ed. Francis X. Murphy (New York, 1952). 6 PL 100:743. 7 The Classical Heritage (Cambridge, 1954), p. 102. 8 The Monastic Order in England (Cambridge, 1949), p. 515. 9 Cf. Odo of Cluny (d 942): Omnis vero ejiusdem Scripturae intentio est ut nos ab hujius vitae pravitatibus compescat (Collationes, PL 133 :520).

12 Studii autem plus historicum sensum sequi quam spiritalem quia irrationabile mihi videtur spiritalem intelligentiam in libro aliquo quaerere, historicam penitus ignorare: cum historiae fundamentum omnis intelligentiae sit (PL 106:1262). 13 The Carolingian Empire (Oxford, 1957), cap. v. 14 Glunz would have been somewhat more accurate if he had used the term "allegory," rather than "typology"; and it should be noted that he is talking about poetry. " 15 This tendency encourages preconception, the substitution of what an exegete thinks a given text should assert for what the text actually asserts.

14 Augustine, when instructing catechumens, ignores the disobedient side of Jonah's behavior in order to provide his pupils with useful analogies. This procedure, akin to seminary pedagogy, is explained in the very title of W. Sherlock, A Preservative against Popery: being some plain Directions to Unlearned Protestants how to dispute with Romish Priests (London, 1688-91). e. harrowed hell) . . " And Augustine asks if it is harder to believe in the resurrection of Jonah than in the raising of such as Lazarus from the sepulchre.

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