Naumowicz, Cezary2025-07-082025-07-082009Teologia w Polsce, 2009, Tom 3, nr 2, s. 291-307.2956-63551732-4572https://theo-logos.pl/handle/123456789/33465Joachim of Fiore developed a vision of the whole of history, with a strongly eschatological orientation, based on the doctrine of the Trinity and divided into three successive eras: the age of the Father, that of the Son, and the final, spiritually perfect, age of the Spirit. Some contemporary theologians are influenced by this original theology and also critique it. H. de Lubac comes to a negative judgement on Joachim’s vision because it undermines the truth about Christological fulfilment. H. U. von Balthasar appreciates the basic intuition of the Calabrian abbot, while seeking to put right what is distored in it by underlining the permanent work of the Holy Spirit in the Church. J. Moltmann appropriates Joachim’s Trinitarian schema, but refuses to see the three aspects as three successive stages. He also interprets Joachim’s eschatology and that of Thomas Aquinas as two complementary sides of Christian hope.plCC-BY - Uznanie autorstwajoachimizmJoachim z Fioreteologiateologia współczesnaHenri de LubacBibliaPismo ŚwięteStary TestamentNowy Testamentteologia biblijnaojcowie KościołapatrystykaJezus Chrystusdziedzictwo duchowe Joachima z FioreHans Urs von BalthasarJürgen Moltmanninterpretacja myśli Joachima z FioreTrójca ŚwiętachrystologiaeschatologiaTomasz z AkwinuBruno Fortetrynitologiaegzegezaegzegeza biblijnaJoachimismJoachim of Fioretheologycontemporary theologyBibleOld TestamentNew Testamentbiblical theologyChurch FatherspatristicsJesus Christspiritual heritage of Joachim of Fioreinterpretation of the Joachim of Fiore’s thoughtHoly TrinityChristologyeschatologyThomas Aquinastrinitologyexegesisbiblical exegesisArticle