Talk:Peter Olivi

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Untitled[edit]

Olivi deserves a better article than this. He was much more influential than this article suggests. In addition to his interesting apocalyptic speculations, he was also a potent philosopher in his own right who wrote on (to name only the most well known) papal 'innerrability' and economics. jR.--65.95.108.153 18:20, 17 August 2005 (UTC)

To be merged?[edit]

The following is an article I wrote at Pierre de Jean-Olieu before realising this one existed:

Pierre de Jean-Olieu (circa 124814 March 1296), also know as Petrus Johannis or Pietro di Giovanni Olivi, was a Franciscan friar and theologian active in the second half of the thirteenth century.

Born at Sérignan, Languedoc, he entered the convent of the Franciscans at Béziers very young. He later studied theology under Bonaventure at the University of Paris.

Olieu collaborated on the letter Exiit qui seminat, promulgated by Pope Nicholas III on 14 August 1279. The letter confirmed the doctrine of the total poverty of Christ and the Apostles and coherence of the preaching of the Franciscan order. It was affirmed that it was legitimate for the order to collect monies for their care of the sick, their clothing, the construction of their convents, and their books. The letter also institued the office of procurator for the order. The officer was appointed by the pope to administer the Franciscans' property, as they could not hold title to it themselves.

In 1282, upon leaving the order (where the majority supporting relaxing the rule of Francis of Assisi), he was accused of heresy. A commission was contrived at the University of Paris and condemned as heretical thirty four affirmations taken from his writings (often out of context). In 1287, the captain general convoked a council at Montpellier and, after listening to Olieu's defence, absolved of the accusations.

For the next two years, until 1289, he served as a professor of theology and lecturer at the Franciscan convent of Santa Croce in Florence, where one of his students was Ubertino da Casale. While there, he wrote the Lectura super Apocalypsim, a commentary on the Book of Revelation, in which Joachimite influence was obvious. The history of the church was described as a continuous fight between the forces of carnality and those of spirituality, a fight that unfolded in various stages in successive epochs. Despite his many critiques of the "carnal Church", he was never in conflict with the ecclesiastical hierarchy. He recognised the validity of the abdication of Pope Celestine V and of the election of Boniface VIII, an enemy of the Spiritual Franciscans.

Circles of men and women, called beguines, formed around Olieu. He was one of the first medieval theologians to teach about loaning at interest, which had thitherto been condemned almost universally as usury. Olieu died rather youn in 1296 at Narbonne. His tomb soon became a goal of pilgrimages and his works were soon circulating Europewide in translation.

On 6 May 1312, the Council of Vienne promulgated a decree called Fidei Catholicae Fundamentum, which examined some contentious doctrines supported by Olieu. The council affirmed the traditional doctrines of the divine essence, the relationship between soul and body, and paedobaptism, but stopped short of condemning Olieu. Over time, Olieu's views became central to the arguments of the Franciscans with the rival Dominicans concerning the poverty of Christ and to those of the Emperor Louis IV concerning the authority of the papacy. In 1318, Pope John XXII, at loggerheads with the emperor-elect, finally condemned Olieu and had his tomb destroyed. In 1325, John published the bull Cum inter nonnullos in which was condemned as heresy the doctrine that Jesus and the Apostles owned no property. In 1326, several portions of the Lectura super Apocalypsim were declared heretical. The denunciation of Olieu was complete.

Srnec 04:25, 10 November 2006 (UTC)

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