as taught by Jesus, lived by the Apostles, and restored to the church by Francis of Assisi, without, however, indulging in the personal extremism that characterized certain skeletal figures. Olivi’s work on contracts demonstrates his ability to think outside the realm of religion, and his balanced and reasonable attitude towards the appropriate use of money. Olivi was interested in practical matters as well as philosophy. His work On Sale, Purchase, Usury and Restitution, or more simply On Contracts (as in the latest edition by S. Piron, 2012), contains a subtle discussion of the pricing of risks and probabilities in connection with valuing compensation due for compulsory requisitioning of property. This work has earned for Olivi a place in the history of the development of thinking about the right use of capital. Olivi’s rethinking of the meaning of the Bible on it own terms, apart from Aristotelian categories, in some cases led to a refreshing reliance on the simple meaning of the text, and in other cases to an unparalleled theological inventiveness. Olivi was unique in the 13th century, for example, in his realization of the Jewish quality of the Apocalypse (cf. Lewis, Olivi’s Revelation, “Olivi and the Jews”). He identified the “144,000 Friends of the Lamb” (Rev 7:4-8,14:1-5) as a Jewish, militant wing of the Church of the Endtime. Fascinated by Jewish music, Olivi, described the two wings of the Apocalyptic army, Jew and Gentile, as playing their harps and singing a twofold song in unison, the Song of Moses and the Lamb (Rev 15:3). Olivi foresaw a reunion of Jew and Gentile in the one People of God at the End as it had been at the Beginning. Quite the reverse of the Churchmen and Royals who in 1306, scarcely eight years after Olivi’s death, led France and Olivi’s neighbors into yet another spasm of European anti-semitism. Legacy and controversy Controversy continued after his death. His friends, friars and laity alike, venerated their leader, and even honored his tomb as that of a saint; on the other hand, the General Chapter of Lyon in 1299, ordered his writings to be collected and burned as heretical. The General Council of Vienne in 1312 established in the Decretal Fidei catholicæ fundamento (Bull. Franc., V, 86) the Catholic doctrine against three points of Olivi's teaching, howbeit without mentioning the author. These points referred to the moment when Christ's body on the cross