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Questo articolo esamina le opere di Gioacchino da Fiore e pone in rilievo l'influenza su queste esercitati dalla figura e dagli scritti di Bernardo di Clairvaux. Nell'opera del calabrese è possibile trovare non solo numerosi contatti con gli scritti di Bernardo – in particolar modo con il "De consideratione ad Eugenium papam", e anche con l'"Apologia ad Guillelmum", il "De diligendo Deo" e i "Sermones super Cantica Canticorum" – ma la figura stessa dell'abate di Clairvaux riveste un ruolo di primo piano nella teologia apocalittica della storia di Gioacchino da Fiore. Il pensiero di Bernardo ha contribuito in maniera determinante a dare forma a diversi aspetti dottrinali della produzione gioachimita, come ad esempio la teologia trinitaria della storia, il tema della lotta all'eresia, la disparità tra "intellectus" e "opinio" e il concetto di "intelligentia spiritualis".

This article examines the evolution of Pseudo-Joachite prophecy between the 13th and 14th centuries, with particular reference to expressions of po- litical and spiritual dissent. Between the early 13th century and the 1260s, commentaries such as Super Hieremiam, Super Prophetas, and De Oneribus Prophetarum, expressed anti-imperial and pro-papal positions, they criticised the corruption of the Roman Curia, and praised the salvific role of the Men- dicant Orders. From the end of the 13th century, and particularly at the be- ginning of the 14th century, new prophecies and commentaries began to circulate, some of which were figurative papal vaticines. The article discuss- es works such as Genus nequam, Oraculum Cyrilli, Liber de Flore, and Horosco- pus. These texts contained traits of Spiritual partisanship, such as the cele- bration of Celestine V, the polemic against Boniface VIII, apologetic men- tions of the usus pauper and of Peter John Olivi, along with other pro-An- gevin elements. The later Ascende Calve (1328-1330) contained strong crit- icism of the papacy, and can be linked to the conflict between Pope John XXII and the Franciscan Spirituals. Earlier prophecies contained connec- tions with Joachim of Fiore’s authentic works, and often expressed the majority position within the Franciscan Order (i.e. support to the Pope and opposition to the Emperor). Later prophecies show almost no contact with Joachim’s works, and defended the rigorist side of the Franciscan Order.

This annotated bibliography details the publications dedicated to the life and works of Joachim of Fiore, to the development of his hermeneutics and to the influence of his works on other authors. For the latter, the bibliography includes only the studies that show a consistent interest in the figure and the thought of Joachim. Studies concerned with Joachimite authors that show no interest in the analysis of Joachim’s influence on their thinking have not been included. The entries are ordered alphabetically by the surname of the author. Each study is presented with a comment to highlight the content of interest.

This annotated bibliography details the publications dedicated to the life and works of Joachim of Fiore, to the development of his hermeneutics and to the influence of his works on other authors. For the latter, the bibliography includes only the studies that show a consistent interest in the figure and the thought of Joachim. Studies concerned with Joachimite authors that show no interest in the analysis of Joachim’s influence on their thinking have not been included. The entries are ordered alphabetically by the surname of the author. Each study is presented with a comment to highlight the content of interest.

This annotated bibliography details the publications dedicated to the life and works of Joachim of Fiore, to the development of his hermeneutics and to the influence of his works on other authors. For the latter, the bibliography includes only the studies that show a consistent interest in the figure and the thought of Joachim. Studies concerned with Joachimite authors that show no interest in the analysis of Joachim’s influence on their thinking have not been included. The entries are ordered alphabetically by the surname of the author. Each study is presented with a comment to highlight the content of interest.

In Cistercian miracle collections, the Virgin Mary is depicted as the guardian of Cistercian supremacy. She guides the monks, feeds them with her milk, takes their side in disputes with the Pope, and escorts their souls to heaven, where they rest under her mantle. The special patronage depicted by the sources bears witness to a Marian worship which was already rooted in the Cistercian Order decades before it was “officialised” by the General Chapter. In the stories, one can find the earliest examples of elements of Cistercian Marian devotion, such as the title “patrona”, and the expression “domina nostra” – later used also in documentary sources – and topoi such as the mantle, and the lactatio, which later became widely used in visual rep- resentations. Marian miracles offer a close connection with Cistercian litur- gy and other aspects of religious life, and show how the white monks sought to support, legitimise and consolidate their way of life and their institution.

Dalla seconda metà del XII secolo, e per almeno un cinquantennio, a Clairvaux e in altri monasteri dell'Ordine cistercense fu redatto un ampio numero di collezioni di miracoli. Tali fonti costituiscono un interessante punto di osservazione sul mondo monastico medievale e sugli scenari politici e culturali dell'Europa dei secoli XII e XIII, poiché in essi i Cistercensi registrarono aspetti della vita quotidiana, della liturgia, delle norme e delle consuetudini da loro seguite, con lo scopo di affermare e di trasmettere il proprio "modus vivendi". Al volgere del secolo XII l'Ordine cistercense affrontò difficoltà di natura politica, economica, culturale e spirituale. La letteratura agiografica specchiò le istanze di un’epoca di profondi cambiamenti, ricomponendo ambizioni e tensioni nel quadro del carisma sovrannaturale del quale i monaci bianchi si proposero come i migliori interpreti, Starting from the second half of the 12th century, and for at least fifty years, a number of miracle collections was produced in Clairvaux and in other houses of the Cistercian Order. These sources offer an interesting point of view on medieval monasticism and on the political and cultural panorama of Europe between the 12th and the 13th centuries, because the white monks recorded in them aspects of their daily life, of their liturgy, and of the norm and customs they followed, with the precise intent of preserving and spreading their ‘modus vivendi’. At the turn of the 12th century, the Cistercian Order had to face serious challenges regarding their political, economical and spiritual life. Hagiography mirrored the most pressing issues of an age of profound change; through miracle literature, the white monks recomposed their tensions and ambitions in the frame of the supernatural charisma, in order to affirm and legitimate a superiority in decline.