Joachim of Fiore

Cet article paru dans la revue Page 19 reprend les éléments d'une communication donnée dans le cadre des "Doctoriales 2019" du Centre d'histoire du XIXe siècle de l'Université Paris 1/Sorbonne.
L'ouvrage de Jules Michelet paru en 1864, Bible de l'humanité, est pris comme exemple illustratif du processus de démocratisation d'éléments issus des courants ésotériques durant le XIXe siècle.
Après une brève réflexion historiographique sur les difficultés d'intégration de l'histoire des courants ésotériques à l'écriture de l'histoire religieuse, l'article analyse le processus de rédaction de l'ouvrage et la logique de concurrence religieuse mise en œuvre par son auteur, via l'utilisation d'éléments joachimistes et pérennialistes dérivés des courants ésotériques antérieurs et de leur appropriation romantique.

Die sieben Siegel sind ein Begriff, der in zwei unterschiedlichen Bedeutungen existiert. Zum einen ist damit ein bei Joachim häufig genanntes Motiv aus dem 5. Kapitel der Apokalypse gemeint, zum anderen der kurze, tabellenartige Text, der von Holder-Egger und Bignami-Odier noch als unecht bezeichnet, a 1954 als authentisches Werk Joachims von Marjorie Reeves und Beatrice Hirsch-Reich ediert und kommentiert wurde. b Da nun einerseits sich die Zahl der handschriftlichen Zeugen inzwischen verdoppelt hat, zum anderen Motiv und Text der sieben Siegel eingehendere Behandlung verlangen, als es in der Kürze eines Aufsatzes möglich ist, sind Gründe genug für eine neue, weitere Beschäftigung mit den Siegeln Joachims in dem gleichnamigen Text und seinem übrigen Werk vorhanden.

traduzione italiana dei Sermoni di Gioacchino da Fiore pubblicati in edizione critica.
Fonti agiografiche e documentarie attestano che Gioacchino da Fiore svolse attività di predicazione, sia interna sia esterna al chiostro. Ben poco tuttavia dei suoi sermoni è giunto fino a noi: possediamo soltanto due brevi raccolte di testi, i Sermoni e capitoli sulla lettera e lo spirito e Sei sermoni dell’anno liturgico.

La prima offre un esempio di come, in ambiente monastico, il sermone si evolvesse in trattato (tuttavia rimasto in una forma abbozzata e non pienamente compiuta): con il filo conduttore del tema dello spirito opposto alla lettera si intrecciano simbolismo liturgico, riflessione trinitaria, polemica contro gli Ebrei, posizioni ecclesiologiche e attese escatologiche.

La seconda raccolta attesta, in una forma assai vicina a un testo realmente predicato, l’attività di Gioacchino quale superiore della propria comunità, cui si rivolgeva per istruirla: alle tematiche tradizionali della penitenza monastica non sono peraltro estranei spunti di riflessione teologica, secondo le più tipiche linee del suo pensiero.

In dit onderzoek wil ik graag een bijdrage leveren aan het beter begrijpen van de opvattingen van de Jehovah’s Getuigen vanuit een historische en theologische invalshoek. Aanleiding van dit onderzoek ligt in mijn achtergrond. Ik ben opgevoed als Getuige van Jehovah. Hierdoor ben ik goed bekend met de opvattingen van de Getuigen. Tijdens het lezen van het boek The Gentile Times Reconsidered werd ik erop geattendeerd dat bepaalde methoden om profetische periodes uit te rekenen hun oorsprong vinden bij Joachim van Fiore. Dit wekte mijn nieuwsgierigheid. Ik wilde weten wie Joachim van Fiore was en welke ideeën hij had. Kan Joachim één van de bronnen zijn voor de opvattingen van de Getuigen van Jehovah?

Trad. de Dan Siserman, Editura Sapientia, Iași, 2019.
Descrierea completă a cărți și comandarea ei: http://librariasapientia.ro/teologia-istoriei-la-sfantul-bonaventura.html

Preocuparea pentru teologia şi filosofia istoriei apare, înainte de toate, în timpurile de criză ale istoriei umane. Astfel, prima mare teologie creştină a istoriei, De civitate Dei contra paganos a sfântului Augustin de Hippona, a emers din criza Imperiului Roman. În acea carte, viaţa acelei epoci şi-a găsit o formă ordonată şi aparent definitivă. De atunci, încercarea de a înţelege istoria într-o manieră teologică nu a mai reprezentat niciodată ceva străin pentru teologia occidentală.

De fapt, deja din perspectiva Noului Testament şi a escatologiei sale, istoria devenise fundamental „critică”. Însă, în Evul Mediu de vârf, mai precis în secolul al XIII-lea, această încercare de scrutare a istoriei a atins un nou punct culminant. Motivele acestui lucru ţin, în primul rând, de noul tip de profetism istoric dezvoltat de abatele Gioacchino da Fiore şi, în al doilea rând, de faptul că acest profetism istoric şi-a câştigat forţa inflamatoare prin confirmarea extraordinară care şi-a găsit concreteţea în persoana şi activitatea sfântului Francisc de Assisi. Aceste două elemente s-au răsfrânt într-o profundă interogare a formei medievale a istoriei, din care s-a putut dezvolta o nouă şi amplă teologie a istoriei.

Acest al doilea nou vârf de referinţă al reflecţiei creştine asupra istoriei îl reprezintă Collationes in Hexaemeron a sfântului Bonaventura

This case study of Denton, Texas, a burgeoning, two-university metropolis birthed from a small-town history of theological white supremacy serves as analytic proof of J. Kameron Carter’s claims in 𝘙𝘢𝘤𝘦: 𝘈 𝘛𝘩𝘦𝘰𝘭𝘰𝘨𝘪𝘤𝘢𝘭 𝘈𝘤𝘤𝘰𝘶𝘯𝘵, that the origins and sustaining theo-mythical structures of race and racism are best exposed when localized through the multifaceted lens of interdisciplinary scholarship that employs historical, genealogical, philosophical, and theological analysis over an “arc of time.”
By employing these localized interdisciplinary methodological approaches aimed at unveiling the theo-myth which underscores the modern American racial ontology, this study examines how theological white supremacy was homogenized into popular culture in Denton County Texas following the Civil War via a neo-Confederate Ku Klux Klan movement, (a distinct American phenomena beholden to the theo-mythology coined by Luther Rummel as “Ku Klux Konfederatism”), that continues its influence today through localized theo-political institutions, sociocultural systems and cultural ‘norms.’ Further, this study reveals how the same ancient theo-myth unveiled in Carter’s account of race underscores a popular Klanish culture which thrived in Denton County from the late-nineteenth century Reconstruction Era and well into the twentieth century with the rise of the Second-Generation Klan, just as it did throughout North Texas and the United States of America at large.

Gioacchino da Fiore è una delle figure più enigmatiche ed influenti dell'intera tradizione medievale, e la sua opera rappresenta un unicum nel panorama della storia della filosofia. Grazie alla radicalità della sua esegesi apocalittica, l'abate calabrese diede voce e sostanza ad un nuovo immaginario, disegnando una cartografia simbolica e figurale del tempo a venire. Fra le sue opere più importanti, vanno ricordate la Concordia Novi ac Veteris Testamenti, l'Expositio in Apocalypsim e il Tractatus super quatuor Evangelia.

Sonderdruck aus:
RELIGION UND POLITIK. Herausgegeben vom Exzellenzcluster „Religion und Politik“ der Westfälischen Wilhelms-Universität Münster.

Band 13: Zukunftsvisionen zwischen Apokalypse und Utopie. Herausgegeben von Katharina Martin Christian Sieg
Würzburg: ERGON VERLAG, 2016. S. 127-147

This article analyzes the nearly unknown text "Communism of Spirits," makes a considered argument for Hölderlin’s authorship in the 1790s, and reflects on Hölderlin’s persistent and enigmatic legacy among writers, thinkers, and artists on the communist left. Adducing manuscript, contextual, and other new evidence, including regarding Hölderlin's relationship with Hegel, it demonstrates that this text deserves to be rescued from its neglect and dismissal by earlier scholars and editors. Most notably, I argue that this fragment likely represents the first usage of the word “communism” in German, or in any modern language.  As such, "Communism of Spirits" provides not only new insights into Hölderlin and his intellectual and political milieu, but offers another possible starting point for a genealogy of the idea of communism.

Seit langen wird dem kalabresischen Abt Joachim von Fiore († 1202) eine geradezu ungeheure Wirkung auf die abendländische Geistesgeschichte zugeschrieben. Karl Löwith, Jakob Taubes, Eric Voegelin und andere sahen in ihm den „Vordenker“ der neuzeitlichen Ideologien, ja selbst der Totalitarismen des 20. Jahrhunderts. Doch die ideengeschichtliche Forschung kümmerte sich wenig darum, was tatsächlich in den Schriften Joachims steht. Das wird mit dieser Studie nachgeholt. Sie zieht die populären Joachim-Bilder in Zweifel. Nicht als antiklerikaler Revolutionär, zurückgezogener Mystiker oder dunkler Prophet des Dritten Reiches zeigt sich der Abt, sondern als innovativer Gesellschaftstheoretiker. Er beteiligte sich aktiv an den politischen Auseinandersetzungen seiner Zeit und stand den Mächtigen als Ratgeber zur Seite. Sein Verfassungsentwurf für das „Dritte Zeitalter des Heiligen Geistes“, der von Matthias Riedl in kommentierter Übersetzung vorgelegt wird, ist nicht weniger faszinierend als die Utopien eines Morus, Campanella oder Fourier. Joachim von Fiore, so belegt dieses Buch, formuliert zum ersten Mal die Idee des Fortschritts, im Sinne einer geschichtlich-sozialen Höherentwicklung und Vollendung der Menschheit.

This study of Greek time before Aristotle’s philosophy starts with a commentary on his first text, the Protrepticus. We shall see two distinct forms of time emerge: one initiatory, circular and Platonic in inspiration, the other its diametrical opposite, advanced by Aristotle. We shall explore this dichotomy through a return to poetic conceptions. The Tragedians will give us an initial outline of the notion of time in the Greek world (Fate); we shall then turn to Homer in order to better grasp the complex relations between time and the religious sphere (the Hero); the work of the great theologian Hesiod will confirm this initiatory vision, later set out in remarkable fashion by Nietzsche (Myths); we shall then dive deep into Pythagoreanism to complete our account (Mysteries). Having understood this current of thought, powerfully influenced by the Iranian theogony, we shall be able to discern its clear differences from the so-called “Ionian” current, and thus to move away from Plato (Ideology). Lastly, we shall return to the early Ionian thinkers Thales and Anaximander to analyse whether this really was the vision of the world that Aristotle adopted in developing the first model of time (Science). In the second volume we shall see the return of the thought of the theologoi within the Aristotelian corpus itself, and will question our distinction between the being and existence of time.

Régis Laurent is a philosopher and member of the association Kairos Kai logos (Centre for the study of ancient philosophy). This book is the first part of his doctoral thesis in philosophy, undertaken under the aegis of three French universities (Grenoble, Clermont-Ferrand and Rennes). In addition to his philosophical training, the author is also qualified to Masters level in linguistics and in general psychology, and studied theology at the Thomist University in Paris (ULSH) and at the CEJ of the EHESS.
Trad Trista SELOUS of the book of Régis LAURENT : METAPHYSIQUE DU TEMPS CHEZ ARISTOTE - I - Recherches historiques sur les conceptions mythologiques
et astronomiques précédant la philosophie aristotélicienne, villegagnons-plaisance, 2009/04/16, Paris, www.editions-villegagnons.com

Mémoire présenté par :
Erwan MOREAU
en vue de l'obtention du diplôme de :
MASTER 2 RECHERCHE
Domaine : Sciences humaines et sociales
Mention : Ethnologie-Sociologie
Spécialité : SOCIOLOGIE
Préparé sous la direction de M. Jean Bruno RENARD, professeur de Sociologie
Juin 2014
Mention obtenue : très bien


Abstract (French) :

Le synonyme le plus proche du terme "monstre" est l'expression « contre-nature » (Aristote, Saint Augustin, Canguilhem, Lascault, Cuny Le Callet, Valton, etc.). Sentence paradoxale s'il en est quand on sait qu'au niveau biologique, il est entendu que rien de ce que produit la Nature ne peut voir le jour indépendamment du respect de ses lois et qu'il est le propre de l'imagination de pouvoir y créer des exceptions.

Mais parallèlement à la Nature, objet de la biologie et de la physique, se trouve une autre « nature » : la « connaissance ordinaire » (Aristote employait pour sa part le terme de « cours ordinaire », « ὡς ἐπὶ τὸ πολύ » en parlant du statut contre-nature du monstre), cette « chose que l'organisme construit dans le but de créer un ordre dans le flux de l'expérience »

Ainsi, tout monstre peut être traduit comme étant ce qui apparaît contraire à une  « connaissance ordinaire », à une réalité sensible, dans son acception la plus large, c'est-à-dire orientée vers l'esthétique (le plus couramment rattaché à une vision anthropocentrée) et/ou vers l'éthique (intolérance idéologique).

Aussi par le partage des affects que met en œuvre une communauté d'esprits (religieuse, laïque, révolutionnaire, impérialiste, etc.), des éléments « contre-nature » peuvent apparaître à un niveau macrosociologique. Éléments émergeant de l'esprit gnostique et de son succédané l'esprit dogmatique, chacun ayant pour spécificité de mettre en exergue le dualisme entre bien et mal, connaissance et ignorance les entraînant ainsi vers l'ère de la déliquescence, de la décadence, en somme vers les temps eschatologiques et leurs abominations monstrueuses.


Abstract (English) :

The best synonym for the word ‘monster’ is the expression ‘unnatural’’ (Aristote, Saint Augustin, Canguilhem, Lascault, Cuny Le Callet, Valton, etc.). That is a paradoxical sentence - if any - when we know that biologically speaking nothing produced by Nature can exist regardless of the respect of its laws. It is among the characteristics of imagination to create exceptions.

But parallel to the Nature as objet of biology and physic is another kind of ‘nature’: the ‘ordinary knowledge’. (Artistote named it the ‘ordinary course’ (ὡς ἐπὶ τὸ πολύ) to mention the unnatural aspect of monster), this ‘thing that is produced by the organism to create an order within the experience’s flow’.

Then any monster can be understood as what appears in contrary to an ‘ordinary knowledge’, a ‘sensitive reality’ in every sense, that is to say aesthetics- (mostly associated to an anthropocentred vision) and/or ethicspositioned (ideological intolerance).

And the sharing of affections made by a minds’ community (religious, lay, revolutionary or imperialist, etc.) can reveal some ‘unnatural’ elements at the level of macrosociology. Elements that are emerging from the Gnostic spirit and its substitute: the dogmatic spirit. Each specifically brings out the dualism between good and evil, knowledge and ignorance that leads towards the decay, decline age - in other words towards eschatological times and their monstrous abominations.

In the œuvre of Joachim of Fiore (ca. 1135-1202), his Trinitarian way of thinking and his diagrammatic fashion of shaping ideas represent two major and corresponding tendencies. Indeed, the wide interplay between these tendencies allows for a basic conceptual exchange that renders the Trinity as Joachim’s “diagrammatic doctrine” and his diagrams as a “Trinitarian medium”. On the one hand, Joachim develops the diagrammatic potential that is inherent in the Trinitarian dogma by its numerical character: the three "propria", the five "relationes", the seven "modi", and especially the two "diffinitiones" prompt him to approach history and creation through the Trinity as a medium. On the other hand, his drawn diagrams such as the Ten-Chord Psaltery and the "IEUE Circles" are profoundly Trinitarian by making use of the representation of the Trinity as a framework organising further doctrinal contents.

Un giorno, mentre indugiava sulla vetta d'una montagna, meditando sul Libro della rivelazione, Gioacchino da Fiore (1135?-1202) ebbe d'improvviso la visione d'un albero. Nel suo Liber concordiae egli ci dice che questa visione non assomigliava in alcun modo a un albero normale, come se ne trovano nei boschi di montagna; era piuttosto l'immagine d'un albero concessogli dalla grazia di Dio. 1 La visione si colloca nel solco della lunga tradizione delle rivelazioni apocalittiche ed è conforme al significato originale del termine apokalypsis: un disvelamento dei piani divini per l'umanità, una penetrazione nella struttura d'una storia ordinata da Dio. 2 Di conseguenza l'albero divenne un simbolo chiave nelle riflessioni di Gioacchino sul progresso del popolo di Dio e il corso parallelo d'Israele e della Chiesa, i principali temi dei suoi scritti.

Die noch im 21. Jahrhundert lebendige Erwartung eines Dritten Reiches, einer innerweltlichen Zeit überirdischen Friedens am Ende der Geschichte, wird seit dem Mittelalter auf den kalabresischen Abt Joachim von Fiore (†1202) zurückgeführt. Zwar ist die Suche nach dem Millennium weit älter; sie nahm ihren Anfang in der Darstellung des gefesselten Drachen der Johannesapokalypse. Doch mit der trinitarischen Geschichtsschau Joachims wandelte sich das Gesicht der Zukunft. Seine Prognose eines innergeschichtlichen Fortschritts menschlicher Erkenntnis und Spiritualität, verkörpert in einer Gruppe geistlicher Männern als Vorboten der geläuterten Kirche der Endzeit, verlagerte transzendente Hoffnungen in die Gegenwart hinein. Joachim ist der geistige Ahnherr all jener, die das kommende Reich erhofften oder verhießen – beginnend mit den Franziskanerspiritualen des 13. Jahrhunderts, und noch lange nach Moeller van den Bruck.

Abstract
The expectation of a Third Reich of supernatural peace, which is still alive, is traditionally attributed to the Calabrian Abbot Joachim of Fiore (d. 1202). Yet the pursuit of the Millennium began much earlier, namely with the binding of the dragon in the Apocalypse of John. But Joachim’s trinitarian view of history changed the image of the future forever. His prognosis of an intellectual and spiritual progress well within history, embodied in a group of spiritual leaders of the new church, transferred eschatological hopes into historical presence. Joachim has become the spiritual ancestor of all those who expected or prophecied a future, chiliastic kingdom – beginning with the Francescan spirituals of the 13th century, and by far not ending with Moeller van den Bruck in the 20th.

Seit Herodot und Thukydides gilt die Annahme, daß die historischen Strukturen der Vergangenheit früher oder später auch in Gegenwart und Zukunft wiederkehren, als methodologische Grundlage allen echten geschichtsphilosophischen Argumentierens und als ultimative gesellschaftliche Selbstbegründung der historischen Disziplinen. Unter den verschiedenen diesbezüglichen Denkschulen, welche sich in der Antike und im Abendland herausgebildet haben, war die Vermutung, politische oder kulturelle Einheiten könnten sich analog zum Lebenszyklus natürlicher Körper verhalten und biologistische bzw. zyklische Etappen wie Geburt, Wachstum, Reife, Alter und Tod bzw. Neubeginn erleben, ganz besonders wirkmächtig und prägt auch heute noch unter dem Schlagwort vom "Aufstieg und Niedergang" der großen Hochkulturen unser Verständnis von den notwendigen Etappen einer jeden Zivilisation. Vorliegender Band beinhaltet, neben einer breiten methodologischen Einführung in das Thema, ausgewählte Beiträge zu zyklischen und biologistischen Denkstrukturen in der Geschichtsphilosophie so unterschiedlichen Denker wie Platon, Aristoteles, Polybios, Sallust, Vergil, Livius, Seneca, Orosius, Simplikios, Proklos, Joachim von Fiore, Machiavelli, Vico, Kant, Hegel, Spengler, Thomas Mann, Toynbee, Huntington und Fukuyama.

Interrogarsi sul presente comporta la messa in discussione di ogni pretesa assolutizzazione dell’esistente. Non dobbiamo perciò cadere nell’errore di sentirci alla “fine della storia”, sull’orlo del baratro, come se altri uomini prima di noi non si fossero trovati ad affrontare la crisi: l’intera vicenda umana è caratterizzata da amare tribolazioni, imprevisti successi e brucianti sconfitte, in un eterno ciclo di ascesa e declino. L’Apocalittica è sintomo della crisi e contrassegna di conseguenza il nostro presente: l’essenza umana non è però mutata, il confronto con le Cose Ultime, con la Morte, è ancora e più che mai presente. Ma volendo credere, a ragione dell’evoluzione del progresso storico, in una perfettibilità umana non possiamo che rivolgerci alla storia che sta alle nostre spalle, interrogando le vite e le azioni di altri uomini che, proprio come noi, si sono trovati a dover interpretare e significare la crisi. Una simile indagine non può dunque non attingere a piene mani ad un lavoro quale quello di Karl Löwith, Significato e fine della storia: tesi principale che guida l’intera ricerca löwithiana è il fondamento teologico giudaico-cristiano della filosofia della storia. La ricerca di un significato della storia coincide con la ricerca di una fine ultima di essa: in questo senso l’eschaton, il Regno di Dio ultimo, è un concetto che secolarizzandosi ha acquisito un diverso nome, sia esso l’infinito Progresso illuministico, o il Regno della Libertà a venire, perseguito dal comunismo.
Alla base di questa tesi sta dunque la convinzione che l’uomo indaghi e crei la narrazione di se stesso e dell’universo a partire da un elemento di trascendenza della realtà, di messa in discussione dell’ordine presente.
L’elaborato si sviluppa in tre capitoli: nel primo viene delineata la dottrina di Gioacchino da Fiore, monaco e teologo del XII secolo, che avrà grande risonanza nei posteri e aprirà le porte del futuro Regno in un aldiquà terreno, distaccandosi dall’orizzonte escatologico metastorico affermato da Agostino in poi, riaprendo la possibilità di azione nel mondo; nel secondo capitolo si delinea la figura storica di un religioso rivoluzionario del Cinquecento, Thomas Müntzer, il quale, sulla base di una solida elaborazione teologica basata sulla Scrittura, porta alle estreme conseguenze quella libertà del soggetto che la Riforma luterana aveva slegato dalle catene; l’ultimo capitolo infine illustra la ricerca effettuata da un filosofo e rabbino del Novecento, Jacob Taubes, che come un rabdomante attraversa il corso storico con la sua bacchetta, alla ricerca delle categorie di apocalissi, messianismo ed escatologia.
La κρίσις può essere solo fecondamente affrontata e analizzata da uomini inquieti, errabondi, in crisi essi stessi: Gioacchino, Thomas Müntzer, Jacob Taubes, così come Karl Marx, Søren Kierkegaard e Ernst Bloch, sentono di vivere tutti nel tempo della crisi, crisi che è però καιρος, momento speciale, tempo proficuo per l’azione.

Mit Joachim von Fiore (um 1135-1202) beginnt eines "der merkwürdigsten und für die Geschichte der Auslegung der Apokalypse wichtigsten Werke" 1 . Die Apokalypse oder Offenbarung des Johannes ist, als Joachim von Fiore sich mit ihr zu beschäftigen beginnt, bereits mehr als tausend Jahre alt. Nicht viel jünger ist auch die Beschäftigung mit ihr. Gerade im Mittelalter war sie, zusammen mit dem Hohenlied, 2 mit dem zugleich sie vielleicht nicht das aufregendste, aber sicher das anregendste Buch der Bibel ist, für die Kommentatoren unter den beliebtesten der biblischen Texte. Ist, wenn wir nun zu Joachim kommen, nicht schon alles gesagt?

Two lines of research dealt with the relationship between the Abbot Joachim of Fiore (12th century), Petrus Alfonsi of Huesca (11th century), and the Kabbalah. Gershon Scholem suggested the hypothesis that the Abbot of Fiore and the Spanish kabbalists of the twelfth

Canon 2 of the Fourth Lateran Council (1215) condemned “De unitate seu essentia Trinitatis” by Joachim of Fiore and established that the unity of Trinity is not «a collective one or one by way of similitude, as many men are called one people and many faithful one Church». Therefore, starting from this condemnation, this article analyzes the notion of “analogia entis” defined by canon 2 of the Fourth Lateran Council and the reception of this notion in Erich Przywara’s theology.

Resumo: Joaquim de Fiore (1135-1202) foi um notário da Calábria italiana que abraçou a vocação monástica depois de uma peregrinação à Palestina. Ingressou num monastério em Corazzo, e se esforçou para incorporá-lo a Ordem Cisterciense, mas abandonou-o para fundar uma casa monástica nas montanhas calabresas de Fiore. Desde seu retorno à Calábria, ele manifestou o interesse em promover ideias a respeito de uma eminente e iminente intervenção escatológica divina. Sua estratégia para divulgá-las envolveu a produção de vários livros, entre eles o Expositio in Apocalypsim, uma apresentação da história da Igreja na forma de um comentário ao Apocalipse de João. Este artigo se propõe a refletir sobre a recepção de textos religiosos na história a partir da relação entre um texto bíblico e suas ressignificações em um comentário bíblico medieval. Palavras-chave: Expositio in Apocalypsim; Apocalipse de João; Joaquim de Fiore; História da Recepção; Milenarismo. THE RECEPTION OF REVELATION OF JOHN IN MEDIEVAL ITALY FROM THE EXPOSITIO IN APOCALYPSIM Abstract: Joachim of Fiore (1135-1202) was a Calabrian notary of Italy who embraced the monastic vocation after a pilgrimage to Palestine. He entered a monastery in Corazzo, and endeavored to incorporate it into the Cistercian Order, but abandoned it to found a monastic house in the Calabrian mountains of Fiore. Since his return to Calabria, he has expressed interest in promoting ideas about a great and imminent divine eschatological intervention. His strategy for disseminating them involved the production of several books, among them the Expositio in Apocalypsim, a presentation of the history of the Church in the form of a commentary on the Revelation of John. This article proposes to reflect on the reception of religious texts in history from the relationship between a biblical text and its significations in a medieval biblical commentary.

The essay introduces the concept of “proleptic existence” which denotes a psychological disposition determined by the anticipation (prolepsis) of the future. The first historical evidence for this type is found in the apocalyptic literature of the Greco-Roman period. As these texts clearly show, the proleptic expectation of a future transformation of the world results from a complete alienation from political reality. Consequently, proleptic existence becomes articulate in visionary accounts of a coming order, which predicts the reconciliation of individual consciousness and social order. The essay presents examples from ancient apocalypticism, early Christianity, medieval monasticism, and modern art in order to show how proleptic existence becomes a formative feature of Western society.

La suddetta, diffusa -e non necessariamente eterodossa -critica sul piano teologico della presunta donazione è fondamentalmente diversa rispetto alle opposizioni che questa subiva in campo giuridico o politico-ecclesiastico a opera dei legisti (che la ritenevano nulla) e dei fautori delle ragioni

This article centers on a controversial essay by Michel de Certeau, “How is Christianity Thinkable Today?” De Certeau’s essay articulates a postmodern theory of tradition by identifying the core of the Christian faith as the “event” or “inaugural rupture” of the Incarnation. There is much to commend in de Certeau’s approach, which makes it possible to think tradition as a dynamic phenomenon that opens up a space for Christian theory and praxis. Yet de Certeau’s theory also suffers from serious shortcomings; his teacher Henri de Lubac repudiated it almost violently, regarding it as a textbook example of neo-Joachimism. I attempt to save de Certeau’s approach by taking into consideration some of the main criticisms. Most importantly, de Certeau’s overly formal conception of tradition requires content, and his excessive emphasis on Jesus’s only mediated (“alienated”) presence in the Gospels and the tradition needs correction.

Joachim of Fiore (c.1135-1202) remains one of the most fascinating and enigmatic figures of medieval Christianity. In his own time, he was an influential advisor to the mighty and powerful, widely respected for his prophetic exegesis and decoding of the apocalypse. In modern times, many thinkers, from Thomas Müntzer to Friedrich Engels, have hailed him as a prophet of progress and revolution. Even present-day theologians, philosophers and novelists were inspired by Joachim’s vision of a Third Age of the Holy Spirit.
However, at no time was Joachim an uncontroversial figure. Soon after his death, the church authorities became suspicious about the explosive potential of his theology, while more recently historians held him accountable for the fateful progressivism of Western Civilization.
Contributors are: Frances Andrews, Valeria De Fraja, Alfredo Gatto, Peter Gemeinhardt, Sven Grosse, Massimo Iiritano, Bernard McGinn, Matthias Riedl, and Brett Edward Whalen

L'articolo, per un errore della redazione, è stato pubblicato senza le immagini di riferimento. Aggiungo pertanto, in questa occasione, i link delle immagini, reperibili in rete. Fig. 1: http://www-bsg.univ-paris1.fr/wp-content/uploads/2012/03/vertusEtVices.jpg  Fig. 2: http://www-bsg.univ-paris1.fr/wp-content/uploads/2012/03/villeRome.jpg  ; fig. 3: https://www.academia.edu/4535739/Book_Freely_Available_2013_Jerusalem_and_Babylon_A_Study_of_Augustines_City_of_God_and_the_Sources_of_his_Doctrine_of_the_Two_Cities  ; scusate per il disagio!

Antes que una cuestión relativa a la teología de la historia o a la eclesiología, el problema dogmático detectado por Henri de Lubac en «La posteridad espiritual de Joaquín de Fiore» es de orden cristológico y trinitario, o mejor, de alcance trinitario por su raíz cristológica. A lo largo del presente estudio se traza el itinerario de las cuestiones teológicas planteadas por el joaquinismo en sus múltiples versiones y se señala la respuesta correspondiente que H. de Lubac encuentra en la doctrina de la tradición cristiana. Dicha respuesta no es otra que la fecundidad incesante y la capacidad iluminadora del misterio y acontecimiento cumbre de Cristo en la historia de la salvación, algo que ni el abad calabrés ni su posteridad habrían logrado percibir en su justeza. Este estudio realiza un análisis exhaustivo del texto de La posteridad espiritual de Joaquín de Fiore, comparándolo con la temática de otras obras lubacianas y recogiendo algunas notas del material inédito conservado en el Centre d'Archives et d'Études Cardinal Henri de Lubac (Namur), en las cuales se alude a la problemática en torno a la conclusión doctrinal de la obra.

Travis E. Ables, in “The Apocalyptic Figure of Francis’s
Stigmatized Body: The Politics of Scripture in Bonaventure’s
Meditative Treatises,” argues that a popular theological politics is receiving support, structure, and guidance in Bonaventure’s mystical treatises. The treatises are Bonaventure’s attempt to codify a Franciscan reading of scripture that idealizes Francis and offers a kind of "imitatio francisci," but does so for the purpose of maintaining the popular appeal and accessibility of Francis’s performance of the life of Christ.
[(final publication version - in Reading Scripture as a Political Act, ed. McClain and Tapie, Fortress Press 2015; http://fortresspress.com/product/reading-scripture-political-act-essays-theopolitical-interpretation-bible)

Gianni Vattimo was among the first postmodern philosophers who (re-)turned to religion. His turn results from a religious experience, namely the sudden and surprising insight that his postmodern ontology of the weakening of Being coincides with the Christian idea of the incarnation of God, the kenosis. According to Vattimo, the process of divine self-revelation has not brought about the universality of Christian faith but precisely the opposite, a plurality of mutually interacting regional truths. Consequently, the daily encounters with otherness will gradually destroy the dominant religious truths and bring about the hermeneutic age, where no experience is given, which is not an interpretive act. The essay provides a critical analysis of Vattimo’s recent writings.

The T&T Clark Companion to Henri de Lubac introduces the life and writings of one of the most influential theologians of the twentieth century. A highly controversial figure throughout the 1940s and 50s, Henri de Lubac (1896 - 1991) played a prominent role during the Second Vatican Council and was appointed cardinal by Pope John Paul II in 1983. His work, which covers an impressive range of theological, philosophical and historical inquiries, has left an indelible mark on modern Christian thought. This volume, including contributions from leading Catholic, Protestant and Anglican scholars of de Lubac's work, introduces readers to the key features of his theology. By placing de Lubac's writings in both their immediate context and in conversation with contemporary theological debates, these essays shed new light on the theological ingenuity and continuing relevance of this important thinker.