Preaching

Rabanus also developed Isidore’s Etymologiarum reference to the imposition of hands, where he used the same words to apply to the signaculum fidei that was received on the forehead.  The slight difference from Isidore was that man was sanctified and enlightened through this episcopal anointing on the forehead.  Rabanus also developed Alcuin’s theology of preaching in connection with this consignatio.  He, like Alcuin, was in a missionary situation in Fulda.  One is strengthened by the grace of the Holy Spirit, in order to bear the name of Christ fearlessly and boldly, before the kings and rulers of the world, to preach the name of Christ freely.  Alcuin had the imposition of hand as the giving of the grace of the sevenfold Spirit and the strength to preach.  Rabanus has explicitly transferred this idea to the episcopal anointing and signing.  Like Alcuin, Rabanus showed how the apostles received the Holy Spirit twice.  After the resurrection, the apostles received the Holy Spirit, who gave them the power to forgive sins.  At Pentecost, the Holy Spirit gave them the power to speak in various languages to the men gathered there.  Thus, they received the power to preach.  Next, he explained how the Holy Spirit is the finger of God, as he emphasized the unity of the Trinity.  Although the Holy Spirit is the finger of God who writes the law, he shares this power with the Father and the Son.  Thus, the Holy Spirit signs us with the spiritual sign, the spiritale signaculum as mentioned in Ambrose, since he is the finger of God, who writes upon us.  Rabanus has a long passage from Isidore’s Etymologiarum before his own comment that it is quite fitting that the Holy Spirit should come through the chrism, since Christ was anointed with the oil of gladness by his Father.  Another citation from Isidore has only a few additions.  Rabanus emphasized the already existing differences between the forgiveness of sins in Baptism, and the sanctification though the unction.  He also added the examples of Solomon and the other kings to the sacerdotal and real anointings of Aaron and Moses.  He ended his comments on the chrism by comparing the oil that cures with the grace of the Holy Spirit that offers the same effects to man. Next, Rabanus moved on to the question of love, one of the most important effects of the coming of the Holy Spirit.  The soul is illuminated with the flame of love, and the splendor of wisdom.  Man is cured from the world of sin.  The Holy Spirit sends love into our hearts, just as in Romans, 5:5, and the works of John, indicate.  The light of love and wisdom was manifest in the apostles through the anointing of the Holy Spirit.  The Holy Spirit also makes us sons of God.  He saves us from being the sons of the devil.  Using a series of Pauline passages about the sonship of God, he concluded with the beautiful passage from 1 Corinthians, 12:8-13 about the diversity of charisma, but the one Spirit who gives them.  Thus, he showed the unity of the gifts. Rabanus’ final consideration was the mystical explanation about the invisible water of the Holy Spirit that washes the soul.  Due to the value of the great gifts bestowed, the Holy Spirit is called the Spirit of seven forms, a reference to Isaiah, 11:2, and the prayer at the episcopal imposition of hands.  Despite his mention of the Holy Spirit coming at the priestly action, it is only an action of consecrating, sanctifying, and enlightening the person.  At the episcopal action, the Holy Spirit comes in all his fullness, with the sevenfold grace, since seven is the perfect number. What is perfection for you?