Joachim of Fiore: Minjung Theologian

One of the biggest surprises in reading the anthology Minjung Theology came in Suh Nam-dong’s essay, where he claimed that Joachim of Fiore’s idea of the three ages (Father, Son, and Spirit) coheres perfectly with minjung theology. Previous essays mainly seemed to discuss either the Bible or a few modern German theologians, so Joachim came kind of out of left field for me.

(Just as a sidenote, it appears that there are many studies of Joachim available in English, but the only translations I can find consist of about 60 pages of selections in the Apocalyptic Spirituality volume of the Classics of Western Spirituality series. I don’t know why this is.)

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7 Responses to “Joachim of Fiore: Minjung Theologian”

  1. Anthony Paul Smith Says:

    That does kind of make sense though. Moltmann is quite ‘Joachimian of Fiore’ in his The Trinity and the Kingdom: The Doctrine of God, so if there is a large German influence that could one connection.

    This is a throw away comment.

  2. Adam Kotsko Says:

    But if this guy is influencing everyone from Moltmann to Voeglin to minjung theology, you’d think he’d be translated into English!

    I believe I’ve just found my definitive career-killing project.

  3. Eric Lee Says:

    And wasn’t de Lubac’s last book a long-ass study on Joachim of Fiore as well? I don’t think that has been translated into English, either.

  4. Adam Kotsko Says:

    But French is intrinsically easier to read than Latin.

  5. Grant Says:

    A long time ago I wrote:

    Joachim of Fiore
    After seven years study
    Reconciled the Trinity
    and the Tetragrammaton
    The three over the four
    In the idolatry of the waltz

  6. Brad Johnson Says:

    Ted Jennings even relates Joachim of Fiore to certain aspects of Altizer.

  7. JD Says:

    To continue the basic Vady-Certeau fascination: Lubac stopped liking Certeau – who was something of a protege of his – on the basis of what he perceived to be a basic “Fioreism” in his theological writings. This is most likely more the result of Certeau’s basic Concilium disposition, which Lubac was bound to hate given his Communio associations.


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