Dante and the Franciscans (Medieval Franciscans)

The essays during this quantity tackle the interrelationship among Dante and the Franciscan highbrow culture and display how all disciplines can come jointly to make clear how the Franciscan highbrow part informs loads of Dantes writing and the way in flip Franciscan writing is proficient by means of Dante's paintings.

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25 On Joachim, see: Marjorie Reeves, The Influence of Prophecy in the Latter Middle Ages: A Study in Joachimism (Oxford: Clarendon Press, 1969), 1–132; Bernard McGinn, The Calabrian Abbot: Joachim of Fiore in the History of Western Thought (New York: Macmillan, 1985); and Gian Luca Potestà, Il tempo dell’Apocalisse: vita di Gioacchino da Fiore (Rome: Laterza, 2004). More concise accounts include E. Randolph Daniel, “Joachim of Fiore: Patterns of History in the Apocalypse,” in Apocalypse in the Middle Ages, 72–88; and Richard K.

Olivi was no exception, and he saw world history divided into seven great ages. The first five correspond to times before the coming of Christ; the birth of Christ signaled the dawning of the sixth age of world history. 38 Moreover, world history was subdivided into two further divisions corresponding to the Old and New Testaments, and each of these divisions also possessed seven ages or status. But these seven ages from the two parts of the Bible also had a typological relationship of anticipation and fulfillment with each other; the New Testament ages referred back to and also fulfilled those of the Old Testament, a relationship which Joachim referred to as concordia.

Because Olivi’s commentary was so widespread and so influential on Franciscan thinking about the Apocalypse, I have chosen to concentrate on the similarities between Olivi and Dante as a way of gaining a sense of Dante’s indebtedness to the Franciscan Apocalypse. dante, peter john olivi, & the franciscan apocalypse 23 he makes of the Apocalypse there, and how these uses relate to Olivi’s views of that biblical book. Olivi’s “Lectura super Apocalipsim” Peter John Olivi felt that he had an understanding of the Apocalypse that was superior to those that preceded him, but this comprehension was due more to his place in history than it was to his skills as an exegete.

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