The question of the dramatis personae in the last great act of history was a subject of perennial interest in the Middle Ages. Parts, both good and bad, had to be cast and it is not surprising that national hopes and rivalries frequently crept into the various attempts to assign these tremendous cosmic roles. Although both the pessimistic expectation of a mounting crescendo of evil and the hope of a millennium had existed in Christian thought since its beginning, it was the Joachimist structure of history which most clearly brought together the final crisis of evil and the final blessedness in a last great act which was yet within history, separated from eternity by the Second Advent. The concept of an age of blessedness had three strands in it: first, the idea of the millennium, derived from the Apocalypse (20.1–3), in which Satan is bound for a thousand years; secondly, the concept of a Sabbath Age, symbolized in the Seventh Day of Creation when God rested from His labors; thirdly, the Trinitarian interpretation of history, finally worked out by Joachim, in which history was expected to culminate in the Third Age of the Holy Spirit. The first two ideas did not necessarily lead to the expectation of a last age of blessedness within time: the millennium was frequently interpreted as covering the whole period between the First and Second Advents, or again, as constituting a rule of Christ and His Saints beyond history; the Sabbath Age could be seen as a Sabbath beyond the Second Advent and Last Judgment and therefore also beyond history. It was only when these two concepts became linked with the Trinitarian view of history that they clearly symbolized a crowning age of history, set in the future and therefore not yet attained, whilst unmistakably within the time process, preceding the winding-up of history in the Second Advent and Last Judgment. The full force of Joachim's concept of the Third Age was rarely grasped, appearing usually in a much-debased form, but the program of Last Things, as worked out by Joachites of the thirteenth and fourteenth centuries, profoundly influenced the form which these expectations took in the later Middle Ages and, indeed, right down to the end of the sixteenth century.
God’s Love in the Teaching of Cardinal Stefan Wyszyński
