Pseudo-Joachimite treatises sprang up on every hand, and, finally, in 1254, there appeared in Paris the Liber introductorius ad Evangelium aeternum, the work of a Spiritual Franciscan, Gherardo da Borgo San Donnino.
Gherardo, however, did not say, as has been supposed, that Joachim's books were the new gospel, but merely that the Calabrian abbot had supplied the key to Holy Writ, and that with the help of that intelligentia mystica it would be possible to extract from the Old and New Testaments the eternal meaning, the gospel according to the Spirit, a gospel which would never be written; as for this eternal sense, it had been entrusted to an order set apart, to the Franciscan order announced by Joachim, and in this order the ideal of the third age was realized.
This book, probably published after the death of its author and probably interpolated by his disciples, contains, besides Joachimite principles, an affirmation even clearer than that of Gherardo da Borgo of the elect character of the Franciscan order, as well as extremely violent attacks on the papacy.
Domenico in this city; as a frescopainter, he may have worked under, or as a follower of, Gherardo Stamina.
Pp. ccxlvi.-ccxlviii.; Boncompagni, Della vita e delle opere di Gherardo Cremonese e di Gherardo da Sabbionetta (Rome, 1851).
Here too, in 1307, his brother Gherardo was born.
There he stayed with his brother Gherardo until 1326, when his father died, and he returned to Avignon.
He lost his old friend the bishop of Lombez by death and his brother Gherardo by the entrance of the latter into a Carthusian monastery.
In the section belonging to moral philosophy, we find De remediis utriusque fortunae, a treatise on human happiness and unhappiness; De vita solitaria, a panegyric of solitude; De olio religiosorum, a similar essay on monastic life, inspired by a visit to his brother Gherardo in his convent near Marseilles.