Dante and the Franciscans (The Medieval Franciscans) by Casciani, S. (ed.), Santa Casciani

By Casciani, S. (ed.), Santa Casciani

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 a lot of Dantes writing and the way in flip Franciscan writing is trained by means of Dante's paintings.

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I cite the Convivio, ed. Cesare Vasoli and Domenico de Robertis, in Dante Alighieri: Opere Minori, volume 2, parts 1 and 2 (1988. Milan: Ricciardi, 1995). See the extended notes from this edition on this passage in part 1, pages 205–210. 34 Charles T. Davis, “Education in Dante’s Florence,” in Dante’s Italy and Other Essays (Philadelphia: University of Pennsylvania Press, 1984), 137–165. Manselli, “Dante e l’‘Ecclesia spiritualis,’” 67; and “Firenze nel Trecento: Santa Croce e la cultura francescana,” in Da Gioacchino da Fiore, 257–273.

24 21 Ronald B. Herzman, “Dante and the Apocalypse,” in The Apocalypse in the Middle Ages, ed. Richard K. Emmerson and Bernard McGinn (Ithaca: Cornell University Press, 1992), 407. 22 Tyconius was a lay theologian contemporary to Augustine, about whom we know little, as only one of his works survives. He was a Donatist, though an independentminded one, and he had a profound influence on Augustine. He wrote a commentary on the Apocalypse that has not survived. 23 See for example, on his discussion of the last judgment, De civitate dei, 20; on the resurrection, see De civitate dei, 22.

43 Olivi follows Bonaventure here by recognizing Francis as the angel 40 This brief summary is based on Lewis, “Ecclesiology and Eschatology,” 140–141; Burr, Persecution, 18–20; and Burr, Olivi’s Peaceable Kingdom, 75–77. 41 Burr, Olivi’s Peaceable Kingdom, 76. 42 “circa finem quinti temporis a planta pedis usque ad verticem est fere tota ecclesia infecta et confusa et quasi nova Babilon effecta” (52). 43 Burr notes that “Olivi recognizes not one but several beginnings for the sixth period,” including Joachim’s prophecies, the establishment of the Franciscan order, the preaching of spiritual men, and the destruction of Babylon.

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