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See also:JOACHIM OF See also:FLORIS (c. 1145–1202)
, so named from the monastery of See also:San Giovanni in Fiore, of which he was See also: Of the many prophetic and polemical works that were attributed to Joachim in the 13th and following centuries, only those enus merated in his will can be regarded as absolutely See also:authentic . These are the Concordia novi et veteris Testamenti (first printed at See also:Venice in 1519), the Expositio in Apocalypsin (Venice, 1527), the Psalterium decem chordarum (Venice, 1527), together with some " libelli against the See also:Jews or the adversaries of the See also:Christian faith . It is very probable that these " libelli " are the writings entitled Concordia Evangeliorum, Contra Judaeos, De articulis fidei, Confessio fidei and De unitate Trinitatis . The last is perhaps the See also:work which was condemned by the Lateran See also:council in 1215 as containing an erroneous II See also:criticism of the Trinitarian theory of See also:Peter Lombard . This council, though condemning the See also:book, refrained from condemning the author, and approved the See also:order of See also:Floris . Nevertheless, the monks continued to be subjected to insults as followers of a heretic, until they obtained from See also:Honorius III. in 1220 a See also:bull formally recognizing Joachim as orthodox and forbidding anyone to injure his disciples . It is impossible to enumerate here all the works attributed to Joachim . Some served their avowed See also:object with See also:great success, being powerful See also:instruments in the See also:anti-papal polemic and sustaining the revolted See also:Franciscans in their See also:hope of an approaching See also:triumph . Among the most widely circulated were the commentaries on See also:Jeremiah, See also:Isaiah and See also:Ezekiel, the Vaticinia pontificum and the De oneribus ecclesiae . Of his authentic works the doctrinal essential is very See also:simple . Joachim divides the See also:history of humanity, past, See also:present and future, into three periods, which, in his Expositio in Apocalypsin (bk. i. ch . 5), he defines as the age of the See also:Law, or of the See also:Father; the age of the See also:Gospel, or of the Son; and the age of the Spirit, which will bring the ages to an end .
Before each of these ages there is a period of See also:incubation, or See also:initiation: the first age begins with See also:Abraham, but the period of initiation with the first See also:man See also:Adam
.
The initiation period of the third age begins with St See also:Benedict, while the actual age of the Spirit is not to begin until 126o, the Churchmulier amicta See also:sole (Rev. xii
.
1)—remaining hidden in the See also:wilderness 126o days
.
We cannot here enter into the See also:infinite details of the other subdivisions imagined by Joachim, or into his See also:system of perpetual concordances between the New and the Old Testaments, which, according to him, furnish the prefiguration of the third age
.
Far more interesting as explaining the See also:diffusion and the religious and social importance of his See also:doctrine is his conception of the second and third ages
.
The first age was the age of the Letter, the second was intermediary between the Letter and the Spirit, and the third was to be the age of the Spirit
.
The age of the Son is the period of study and See also:wisdom, the period of striving towards mystic know-ledge
.
In the age of the Father all that was necessary was obedience ; in the age of the Son See also:reading is enjoined; but the age of the Spirit was to be devoted to See also:prayer and See also:song
.
The third is the age of the plena spiritus libertas, the age of contemplation, the monastic age See also:par excellence, the age of a monachism wholly directed towards See also:ecstasy, more See also:Oriental than See also:Benedictine
.
Joachim does not conceal his sympathies with the ideal of Basilian monachism
.
In his See also:opinion—which is, in See also:form at least, perfectly orthodox—the See also:
In various passages in Joachim's writings the clerical hierarchy is represented by See also:Rachel and the contemplative order by her son See also:Joseph, and Rachel is destined to efface herself before her son
.
Similarly, the teaching of See also:Christ and the Apostles on the sacraments is considered, implicitly and explicitly, as transitory, as representing that passage from the significantia to the significata which Joachim signalizes at every See also:stage of his demonstration
.
Joachim was not disturbed during his lifetime
.
In 1200 he submitted all his writings to the See also:judgment of the Holy See, and unreservedly affirmed his orthodoxy; the Lateran council, which condemned his criticism of Peter Lombard, made no allusion to his eschatological temerities; and the bull of 1220 was a formal certificate of his orthodoxy
.
The Joachimite ideas soon spread into Italy and See also:France, and especially after a See also:division had been produced in the Franciscan order
.
The rigorists, who soon became known as " Spirituals," represented St See also:Francis as the initiator of Joachim's third age
.
Certain convents became centres of Joachimism
.
Around the See also:hermit of See also:Hyeres, See also:Hugh of See also:Digne, was formed a See also:group of Franciscans who expected from the See also:advent of the third age the triumph of their ascetic ideas
.
The Joachimites even obtained a See also:majority in the See also:general See also:chapter of 1247, and elected See also:
These affirmations provoked very keen protests in the ecclesiastical world
.
The See also:secular masters of the university of Paris denounced the work to Pope Innocent IV., and the See also:bishop of Paris sent it to the pope
.
It
1 Preger is the only writer who has maintained that the three books in their See also:primitive form date from 1254.was Innocent's successor, Alexander IV., who appointed a See also:commission to examine it; and as a result of this commission, which sat at Anagni, the destruction of the Liber introductorius was ordered by a papal breve dated the 23rd of See also:October 1255
.
In 126o a council held at See also:Arles condemned Joachim's writings and his supporters, who were very numerous in that region
.
The Joachimite ideas were equally persistent among the Spirituals, and acquired new strength with the publication of the commentary on the See also:Apocalypse
.
This book, probably published after the See also:death of its author and probably interpolated by his disciples, contains, besides Joachimite principles, an See also:affirmation even clearer than that of Gherardo da Borgo of the elect See also:character of the Franciscan order, as well as extremely violent attacks on the papacy
.
The Joachimite literature is extremely vast
.
From the 14th See also:century to the See also:middle of the 16th, Ubertin of Casale (in his Arbor Vitae crucifixae), See also:Bartholomew of See also:Pisa (author of the Liber Conformitatum), the Calabrian hermit See also:Telesphorus, John of La Rochetaillade, Seraphin of See also:Fermo, Johannes Annius of See also:Viterbo, Coelius Pannonius, and a See also:host of other writers, repeated or complicated ad infinitum the exegesis of Abbot Joachim
.
A See also:treatise entitled De ultimo aetate ecclesiae, which appeared in 1356, has been attributed to Wycliffe, but is undoubtedly from the See also:pen of an See also:anonymous Joachimite Franciscan
.
The heterodox movements in Italy in the 13th and 14th centuries, such as those of the Segarellists, Dolcinists, and See also:Fraticelli of every description, were penetrated with Joachimism; while such See also:independent See also:spirits as Roger See also: See Acta Sanctorum, See also:Boll . (May), vii . 94–112; W . Preger in Abhandl. der kgl . Akad. der Wissenschaften, hist. See also:sect., vol. xii., pt . 3 (See also:Munich, 1874) ; idem, Gesch. d. deutschen Mystik See also:im Mittel-alter, vol. i . (See also:Leipzig, 1874) ; E . See also:Renan, " Joachim de Flore et 1'Evangile See also:kernel " in Nouvelles etudes d'histoire religieuse (Paris, 1884) ; F Tocco, L'Eresia nel medio evo (See also:Florence, 1884) ; H . Denifle, " Das Evangelium aeternum and See also:die Commission zu Anagni " in Archiv See also:fur Literatur- and Kirchengesch. See also:des Mittelalters, vol. i . ; See also:Paul See also:Fournier, " Joachim de Fiore, ses doctrines, son See also:influence " in Revue des questions historiques, t . (1900); H . C . See also:Lea, History of the See also:Inquisition of the Middle Ages, vol. iii, ch. i . (See also:London, 1888) ; F . Ehrle's See also:article " Joachim in Wetzer and Welte's Kirchenlexikon . On Joachimism see E . Gebhardt, " Recherches nouvelles sur l'histoire du Joachimisme" in Revue historique, vol. xxxi . (1886); H . See also:Haupt, " Zur Gesch. des Joachimismus " in Briegers Zeitschrift fiir Kirchengesch., vol. vii . (1885) . (P . |
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