Definition for Sheepskin Mantle
Glossary
Sheepskin Mantle
There is additional significance to the symbolism of the sheepskin. It is not just a garment; it is also the symbol of the body of fallen man. St. Hildegard writes, “In place of his luminous garment [God revealed that pre-fallen Adam and Eve, although naked, were clothed in light radiating from their bodies], Adam was given a sheepskin.”[1] Remember, ‘garment’ is used in Scripture and other writings as another word for flesh/body. Interpreting Hildegard: in place of a body in perfect harmony with a pure and holy spirit, God gave us a sheepskin as a sign of a “garment” that was no longer luminous. It becomes even more evident that the power of the Holy Spirit can and does work through the instrumentality of man’s garment. The fallen body is what is symbolized by the sheepskin mantle used by both Elijah and Elisha.
As Elijah was taken up in the chariot of fire, his mantle fell from him to Elisha. The falling of the mantle signified Elisha’s receiving the double portion of Elijah’s spirit, for which he had asked Elijah. So, what does Elisha immediately do? He rents his old garments (remember the deeper meaning of garments in Scripture and puts on the new garment) in two, takes up the mantle, goes to the Jordan, strikes the water with it, and the waters part (2 Kgs 2:9, 11-15). As was mentioned before, Elijah’s mantle was made of sheepskin.[2] Elisha’s new garment (sounds like the language used to describe the effects of Baptism) was used by the Holy Spirit to dramatically manifested his power. The mantle was made of the salt of DNA from a sheep. The inside (or the meat) of a sheep is generally referred to as lamb (we never eat sheep; we only eat lamb).
Both Elijah and Elisha used a sheepskin mantle (the same mantle Elijah used to cover his face when, on the Holy Mountain, the glory of God manifested itself) to initiate the splitting of water. Before Elijah is taken up in a chariot of fire, Elisha said, “I pray you, let me inherit a double share of your spirit” (2 Kgs. 2:9). How was this prayer granted? Elijah is taken up and his mantle falls to the earth to be taken possession of by Elisha, who then “took up the mantle of Eli′jah that had fallen from him, and went back and stood on the bank of the Jordan. Then he took the mantle of Eli′jah that had fallen from him, and struck the water, saying, ‘Where is the Lord, the God of Eli′jah?’ And when he had struck the water, the water was parted to the one side and to the other, and Elisha went over” (2 Kgs. 2:14). We know that the mantle was an instrument of the Holy Spirit’s power because of what is written in the next verse. It reads, “When the company of prophets who were at Jericho saw him at a distance, they declared, ‘The spirit of Elijah rests on Elisha’” (2 Kgs. 2:14-15).
It is important to note the material of the mantle. In this passage, Elijah possessed the power of the Holy Spirit, as symbolized by his possession of the mantle of sheepskin (cf. 1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14).[3] We should also note that God revealed to St. Hildegard that the flesh of fallen man was referred to as sheepskin. She writes, “In place of his luminous garment, Adam was given a sheepskin, and God substituted for Paradise a place of exile.”[4]
Are there any theological light bulbs coming on for you? The symbolism of the mantle is thus pointing to a meta-sense-able reality. Jesus is never referred to as a sheep. He is referred to as a lamb; more specifically, he is referred to as the Passover Lamb — the Paschal Mystery. Only his followers are identified as sheep. He is the Passover lamb that, according to Mosaic Law, must be consumed (Ex. 12:8, 34:25). Remember, Jesus told Peter to feed His sheep (Jn. 21:17). Our food is the Lamb that is required to be consumed. When we consume the food of the Paschal Lamb, death passes us by, and we receive the Holy Spirit. The Holy Spirit sanctifies our spiritual heart, which causes our mouth/body/outer garment (foreshadowed by Elijah and Elisha’s mantle) to radiate grace and the power of the Spirit.
ENDNOTES:
[1] Hildegard of Bingen’s Book of Divine Works: With Letters and Song, Kindle Locations 657-658.
[2] Translated by Charles Gordon Browne and James Edward Swallow, “Orations (Gregory Nazianzen),” Nicene and Post-Nicene Fathers, Schaff, Philip; Wace, Henry, eds., Second Series, Vol. 7, (Buffalo, NY: Christian Literature Publishing Co., 1894), http://www.newadvent.org/fathers/310243.htm, (accessed 10/07/2011), Oration 43, n. 74.
[3] Translated by Charles Gordon Browne and James Edward Swallow, “Orations (Gregory Nazianzen),” Nicene and Post-Nicene Fathers, Schaff, Philip; Wace, Henry, eds., Second Series, Vol. 7, (Buffalo, NY: Christian Literature Publishing Co., 1894), http://www.newadvent.org/fathers/310243.htm, (accessed 10/07/2011), Oration 43, n. 74.
[4] Hildegard of Bingen. Hildegard of Bingen’s Book of Divine Works: With Letters and Songs. Translated by Robert Cunningham, Jerry Dybdal, and Ron Miller. Edited by Matthew Fox. (Santa Fe, NM: Inner Traditions International/Bear & Company, ©1987) All rights reserved. Reprinted with permission of publisher. Kindle Locations 657-658.