The essays during this quantity handle 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 quite a bit of Dantes writing and the way in flip Franciscan writing is educated by way of Dante's paintings.
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Additional resources for Dante and the Franciscans (Medieval Franciscans)
One other aspect of Olivi’s Lectura deserves mention: the timing of apocalyptic events. Unlike Gerard of Borgo San Donnino, Olivi is very tentative in his suggestion of concrete dates for the unfolding of apocalyptic events. While he is quite certain that he is living at the end of the ﬁfth period and the beginning of the sixth, and that the events that will precipitate the end of the sixth age and the start of the seventh and ﬁnal age are near at hand, he resists assigning concrete dates to them, and he often in fact proposes several possibilities.
47 Even with this brief overview, it should be apparent why it is plausible that Dante would have found Olivi’s commentary on the Apocalypse sympathetic. Dante too felt that the Church had become increasingly corrupt and was in desperate need of reform, and he too saw in history a providential pattern that promised divine intervention in the near future. And we have already seen that, like Olivi, he saw an apocalyptic signiﬁcance in Saint Francis. The question then arises: to what degree did Dante’s use of the Apocalypse accord with that of Olivi, and how similar is his own view of the unfolding of history to that of the Spiritual Franciscans?
61 See section 5. 8 of the Arbor vitae. ” See “Poverty and Eschatology in the Commedia,” 63–64. For a consideration of the diﬀerences between Olivi’s and Ubertino’s views of the mystical Antichrist, see Manselli, “L’Anticristo mistico, Pietro di Giovanni Olivi, Ubertino da Casale, e i papi del loro tempo,” in Da Giocchino da Fiore, 469–490. 62 “Per generalem vero intelligentiam hec mulier est generalis ecclesia et specialiter primitiva” (623). 11), Olivi argues that just as the glory of the synagogue passed to the primitive church, so “etiam gloria parata ﬁnali ecclesie quinti status transferetur propter eius adulteria ad electos sexti status; unde et in hoc libro vocatur Babilon meretrix circa initium sexti status damnanda” (246).