Friars and Jews in the Middle Ages and Renaissance (The by Steven J. McMichael, Susan E. Myers

By Steven J. McMichael, Susan E. Myers

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See Reeves and Hirsch-Reich, The Figurae of Joachim of Fiore, –. 81 82            Joachim’s thinking about the Jews was both Pauline and reformist. The Jews played a key role in his version of salvation history and the reform of the church. The Jews were carnal, but this meant only that they expected God to fulfill his promises in literal, earthly forms, namely a Davidic ruler and the reconstitution of the kingdom in Palestine. Their blindness to the spiritual understanding had lasted until Joachim’s time.

If the antichrist’s precursors have been working within the church throughout the fifth period to prepare the way for his arrival in the sixth, then it is hard to imagine how the Jews could play much of a role in the great upheaval. 14 Having said so much, we must remind ourselves that a few other elements, the flotsam and jetsam of previous exegesis, occasionally bob to the surface. 15 Nevertheless, Alexander offers it as one of several possibilities and makes it clear that he personally prefers to interpret the sea as the Christian laity.

67 Joachim, Aduersus Iudeos, –. ”’ 69 Joachim, Aduersus Iudeos, : “Quamuis etsi tunc non saluauit generaliter Israel eo quod non esset eo tempore aptus ad salutem, non ideo tamen minus saluator est, quia et mox ut ipse uenit salue facte sunt gentes, et ad ultimum per eius euangelium saluabitur Israel sicut et Apostolus dicit: ‘Cum plenitudo gentium intrauerit, tunc omnis Israel saluus fiet”’ (Rom :–). See also pp. –.  . 70 Joachim concluded the Adversus Iudaeos by interpreting the book of Tobit as an allegory of the history of the Jews.

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