IV. The Influence of Joachim on the Franciscans

Joachim had not only gone back to the historical interpretation of the apocalyptic portions of Bible prophecy, but he had introduced a completely new element into theological thinking. With this three—ages theory he laid the foundation for the concept of a progressive development of revelation—the age of the Father, the age of the Son, and the coming age of the Spirit—succinctly stating that the revelation of Christ, and even His words, would be superseded by a higher and more pertinent revelation of the Spirit, which would no longer be hampered by the impediment of words.PFF1 731.3

1. CHALLENGE BROUGHT BY FRANCIS OF Assisi

Strange to say, these revolutionary concepts did not cause any marked agitation during Joachim’s lifetime. And they probably would have remained confined to his own small circle, without noticeable effect on the course of the world, had not another great figure appeared on the historic scene about this time. This was Francis of Assisi, possibly the greatest figure the Roman church brought forth during the Middle Ages. He was disgusted with the world and distressed over a church that was ruled by feudal lords, who called themselves bishops and pastors of the flock, but who did not care for the lambs, except to shear them in order to live a life of splendor and self-aggrandizement. Francis set out to live the life of Christ in poverty, and gave himself without stint to preaching, singing, and healing. He went to the weary and heavy-laden to cheer their hearts and raise their spirits.PFF1 731.4

This was doubtless the greatest and noblest attempt to re form the church ever made from within. Francis’ way of life was a heroic effort to imitate the life of Christ. It was a call to reform, and was revolutionary in the highest degree. I1 upset all well-established and age-honored modes of life in the church. It presented an inescapable challenge, because either the simple way of life—with all its poverty, and without any intention of acquiring riches and power—followed the true pattern of life given by Christ; or, the church—in all her pomp and splendor, and in her endeavor to dominate the world, en forcing her will upon princes and kings—was executing the true will of Christ her Lord. This was the alternative; there was no third road.PFF1 732.1

Francis had many followers. The meek and lowly flocked to him. The church could not disregard him; nor could she openly deny the principles for which he stood. She could not condemn `an exemplary life, so she had to accept him. But at the same time she knew that these two principles of life—her own and his—were irrevocably apart. Something had to be done. Perhaps time would mend the break. Or, the ardor and zeal of the followers of Francis would most likely wane; then they could be led back to the old, established way of the church. Eventually the order became patterned after the regular monastic orders, but there was a stricter group which long clung to Francis’ original ideals.PFF1 732.2

2. FRANCISCANS BELIEVED FULFILLING JOACHIM’S PREDICTION

This realignment would have been accomplished much earlier had it not been for the fact that the ideas of Joachim had found entrance into the Franciscan circles. These ideas strengthened arid fortified them in the belief that their order had come as a fulfillment of prophecy. It came about in this way. In the year 1241 an abbot of the Fiore (or Floris) order, hearing of the approach of the emperor Frederick II, whom he and many other Joachimites considered as possibly the predicted Antichrist, fled to Pisa in order to prevent the precious writings of Joachim from falling into the hands of the emperor.PFF1 732.3

This abbot found shelter in the convent of the Minorites at Pisa, and began to study Joachim’s writings with the Franciscan brethren. Here he found a deeply interested audience, and soon a goodly number became enthusiastic followers and believers in Joachim’s teachings. Among them were Salimbene, Rudolf of Saxony, Bartholomeus Guisculus, and Gerard of Borgo San Donnino. Pisa thus became the center of Joachimism among the Franciscans. ^{52Ernst Benz, Ecclesia Spiritualis, pp. 175, 176.}PFF1 733.1

The Franciscans were earnest and aggressive preachers. They mingled chiefly with the common people. And those who had accepted the ideas of the Joachimites soon spread them all over Italy, southern France, and Catalonia. About 1250 Joachim’s writings reached England, being sent to Bishop Grosseteste of Lincoln. ^{53Dollinger, Prophecies, pp. 111, 112.} Record has been preserved of a simple mars, generally called Asdenti, sitting in a tollhouse on the road to Parma. He was a sincere and pious soul, without higher education but with an enlightened spirit, eager to understand the sayings of those who spoke on prophecy—such as Joachim, Merlin, and Methodius, as well as Daniel and John of Patmos. ^{54Benz, op. cit., p. 179.} Another, Hugo Provincialis, lived in a small, fortified place between Marseille and Nice; and in his little room lawyers and judges, physicians and other intellectuals of the surrounding district, met together on holidays to learn from him the teachings of Joachim and the secrets of Holy Scripture.PFF1 733.2

A new hope stirred their heart’s—the hope of the soon coming of a new age. They felt that they were living in a transition period, a period still fraught with many perils. But the rays of a new dawn were breaking over the horizon. Joachim became their prophet, and they believed that the spiritual church of the Minorites was the fulfillment of the prediction of Joachim concerning the coming kingdom, and that the ideal of Franciscan poverty was the fulfillment of the real evangelical life.PFF1 733.3

Joachim’s references to a future spiritual order, and even to a twofold order, formed the basis for the conviction, which spread through the thirteenth century, that the fulfillment of those prophecies vas to be found in the new orders of friars, the Franciscans and Dominicans. ^{55Buonaiuti, footnote in Joachim, Tractatus, p. 95.}PFF1 734.1

3. SPECULATION ON FREDERICK II, AS ANTICHRIST

At first these circles believed that Antichrist had already come in the person of the emperor Frederick II, although not commonly recognized. However, the year 1260 would bring the climactic change. The true nature of this emperor would be plainly revealed to all the world. He would then be recognized as the Antichrist.PFF1 734.2

In the long struggle between the German emperors and the Roman hierarchy Frederick II had again attempted to challenge the papal claims by placing the rights of the emperor and those of the state above those of the church. ^{56See pages 793 ff.} In order, to` strengthen his case, he and his chancellor, Peter of Vinea, made extravagant claims. They compared, for instance, Frederick’s town of birth, Jesi, with Bethlehem, from which the Dux, or leader, would come. The emperor was described as the perfect man, the center and hub of the world. In the eyes of the faithful this would mean that he had usurped the throne of Christ, and hence would become the Antichrist. ^{57Benz, op. cit., pp. 227 ff.} Daniel 7:24, 25 and Daniel 8:23-25, as well as Daniel 11:44, were thought to find their fulfillment in him. ^{58Ibid., pp. 214, 215.} But when Frederick died before 1260, this passing speculation as to his being the Antichrist broke down, and he was thenceforth simply regarded as Frederick the cursed, the bringer of the plague, the schismatic.PFF1 734.3

The untimely death of Frederick brought consternation to the ranks of the Minorites. Salimbene, who had once been one of the most ardent followers of Joachim, lost out completely and abstained from further prediction of coming events. On the other hand, we are indebted to him because, through his chronicle of this period (1167-1287), much detailed evidence has come down to us. ^{59Bett, op. cit., p 98. The title is Cronica Fratris Salimbene de Adam (Chronicle of Brother Salimbene of Adam). Complete edition found in Monumenta Germaniae Historica: Scriptores, volume 32. The principal portions are translated, or sometimes summarized in English by G. G. Coulton in his From St. Francis to Dante.}PFF1 734.4

It is a valuable source for understanding the events then taking place and the forces at work during the early thirteenth century in Italy. It affords, moreover, a clear insight into the conditions that prevailed among the different groups of Franciscans, and hence among the Joachimites.PFF1 735.1