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In addition to Wycliffite sermons, the essay analyzes works by Reginald Pecock and Nicholas Love’s Mirror.] Bostick, Curtis V. For a contemporary review, see “Wiclif and his Works,” included below. Lord Cobham or John Castle, the leader of the Lollard rebellion and friend of the young Prince Henry, the fictional character of Falstaff pricks the prince’s conscience about his family’s theft of the crown. My primary concern shall be to show how this treatise can be considered as an important laboratory where Wyclif tests the concepts he was working on.”] —. ] Whethamstede’s poem shows how in England the two Latin styles could work together in opposing the dissident tradition of vernacular theology, as represented in the lollard movement” (21-2). “William Langland and the Invention of Lollardy.” Somerset, Havens, and Pitard 37-58. “Money and the Plow, Or the Shipman’s Tale of Tithing.” 49.4 (2015): 449-73. [From the abstract: “This dissertation studies the House of Fame in light of its intellectual context and its social and literary milieu. In Boethius’s and Wyclif’s defense of universals, the themes and concerns of their work align closely with those of Chaucer, in particular in his emphasis on the connection that exists between word and deed, between language and reality. Of the three so-called “Lollard” commentaries on the Pater Noster, one–the longer of the two in Arnold–“combines radically Lollard complaints,” but “a close look at the text reveals its strong connection to the existing commentary tradition, not only in terms of its ideas, but also in terms of its vocabulary and phrasing. Victor in the twelfth century, between literal and spiritual senses of scripture. The prebendary, one of four benefices held by Wycliffe in his life, is controversial because the economic benefit he derived from it seems to conflict with Wycliffe’s reputation as a critic of the Catholic Church. Analysis of scribal revision, along with a new critical edition that records variation across all seven manuscripts, shows that most scribes copied the text without concern over its Lollard affiliation. 2, contains a discussion of Oxford, with a brief mention of Wyclif.

“Reginald Pecock’s Vernacular Voice.” Somerset, Havens, and Pitard 217-236. The article, then, concentrates “on examining more fully the methodological implications of Netter’s commitment to a fully contextualized reading of his patristic authorities” (234). Chapter three analyzes Pecock’s position on the controversial issue of lay Bible reading, highlighting his efforts to draw readers away from the Lollard textual community into a new community structured around the authoritative book of reason. “‘Iusti sunt omnia’: Note a margine del ‘De statu innocencie’ di John Wyclif.” (c. Here Wyclif paints the features of man in the Edenic state, connecting them to some remarkable themes concerning nature, dominion, grace and free will. [This essay, a contribution to a special section on “Langland and Lollardy,” argues that Langland engages with “lollard” genres in order to think through critiques of theoretical poverty. More broadly, however, he argues that study of ecclesiastical humanism raises questions about the relevance of “the Wycliffite paradigm” in the latter half of the fifteenth century.] Coleman, Janet. [“The article focuses on the poem “Saint Erkenwald” . Additionally, it presents the discovery of a sarcophagus containing an inexplicably preserved corpse. [Levy describes Wyclif’s views on the authority of scripture, the nature of the literal sense, and the relationship between personal piety and exegesis as typical of late medieval theologians. She situates medieval drama, therefore, both in its vernacular literary setting, as a genre composed against the same cultural background as is a study of the interpretation of the Bible in the late Middle Ages. [A detailed discussion that starts with Biblical scholarship, and moves to ways in which biblical knowledge was disseminated to the laity during the century, including the Wycliffite translation along with private devotions and sermons. [Otto discusses how Giles of Rome and John Wyclif developed Augustine’s ecclesiology, especially ideas from City of God, into two contrasting arguments about the institutional church’s authority.] Overstreet, Samuel A. “‘Antichrist’ bei Wyclif.” Patschovsky and Šmahel 83-98. and Wycliffite writings in light of Langland’s B-C revisions. [Abstract:” This article examines the contents and manuscript contexts of the Lollard treatise ‘A Schort Reule of Lif’ to show how Lollards participated in mainstream religious trends and more orthodox Christians utilized a Lollard text that appealed to their common interests.

Specifically, she outlines “some of the fundamental questions about method raised by Netter’s use of St. “Reversing the Life of Christ: Dissent, Orthodoxy, and Affectivity in Late Medieval England.” Johnson and Westphall 55-77. [According to the abstract, “This dissertation points to the ambitious nature of Pecock’s comprehensive program for lay education, investigating the reasons why Pecock felt so strongly about the need for his rational, philosophical texts among pious lay readers. Chapter four focuses on the relations that Pecock envisions between members of this textual community . Lacking nothing, man originally had a perfect constitution and a natural dominion on all creatures, planned to serve God’s glory. Cole points out that Langland’s use of “loller(e)” in the C-text may seem “late, inapposite, and idiosyncratic” because modern critics have romanticized 1382 as the originary “moment of heresiogenesis” (25). It also demonstrates its allegiance to orthodox eucharistic theology and the terms of its account of the judge’s conversion. At the foundation of this unwieldy poem lies distinct philosophical assumptions that hearken back to orthodox, realist sources and positions, expressed most relevantly to Chaucer’s interests and time period in Boethius’s in particular. He argues that because Netter and others distort Wyclif’s beliefs, scholars too often read Wyclif’s works through “the lens of heresy” and disregard his more conventional theology.] Lewald, Ernst Anton. Nach den Quellen dargestellt und Kritische beleuchtet.” 88 (Winter/Spring 2009): 1-23. Scholastic theologians developed a distinct attitude toward textual meaning in the thirteenth and fourteenth centuries which departed significantly from earlier trends. According to Ocker, “This was a conservative century for the church, marked by reactions to Hussites and Wycliffites and by attempts to restore the papal monarchy and adapt to the encroaching impossibility of papal temporal influence outside Italy” (488).] Odlozilík, Otakar. “A Controversy on Confirmation: Thomas Netter of Walden and Wyclif.” Bergström-Allen and Copsey 317-332. “‘Grammaticus Ludens’: Theological Aspects of Langland’s Grammatical Allegory.” . Pearsall argues that artistic clarity and “local economy of expression” (16), not disavowal, motivated changes to the B-text. 1 By providing regular times and subjects for prayer, along with advice for Christian living according to a three-estates model, ‘A Schort Reule of Lif’ appealed to a growing lay desire for more structured forms of devotion.

“The Problem of Poverty and Literacy: 66 (1975): 5-23. “Of grace and gross bodies: Falstaff, Oldcastle, and the fires of reform.” Ph. Beckwith frames her study with discussions of twentieth-century manifestations of sacramental theater in Barry Unsworth’s novel , and the connections between contemporary revivals of the York Corpus Christi plays and England’s heritage culture.”] Bennett, H. “The Production and Dissemination of Vernacular Manuscripts in the Fifteenth Century.” 4 (2000): 239-51. It will appear that in his analysis of the only sacrament which is a “social act“ in the literal sense of the expression, Wyclif (i) clearly acknowledges the central role of individual intentions behind (linguistic) conventions, and (ii) carefully distinguishes between the different, chronologically disparate acts involved in marriage and their respective (semantic, psychological and factual) felicity conditions.”] Chadwick, Dorothy. His chronicles provide crucial evidence for Wycliffism. This policy ultimately failed, and was replaced with more direct action which saw several key heretics [including Thomas Bilney] handed over for burning.”] —. Davis highlights Wykeham’s extraordinarily commitment to good governance and his extensive involvement in English politics between . The moral revolution of the Church that Hus called for in his day finds a clear echo in Vatican II’s . “The Early Fourteenth-Century Context for the Doctrine of Divine Foreknowledge in Wyclif’s Latin Sermons.” . Those ties to Wyclif may have kept the poem from being published previously, but the author believes that the poem’s obscure northern dialect of Middle English is more likely to blame.] Haines, R. “‘Wilde Wittes and Wilfulnes’: John Swetstock’s Attack on those ‘poyswunmongeres,’ the Lollards.” . Within this holy fellowship there would be a place for the papacy, but it would no longer resemble the monarchy it had ascended to in the later Middle Ages. “‘Oonly consent of love is sufficient for matrimonie’: Translating John Wyclif’s Word of the Mind.” In , ed. I argue that translation is also subversive because it challenges the claim to an ‘original’ and to an ‘origin.'” Ng therefore examines defenses of translation in the General Prologue (though she also refers to Trevisa) and Tyndale to describe “the narrative about a newly developing relation between a Christian believer and (translated) text.”] Nichols, Ann Eljenholm. ‘silently guides the reader towards a certain reception'” (5). “The Franciscans and their Books: Lollard Accusations and the Franciscan Response.” Hudson and Wilks 364-84.

[Bergs conducts three case studies in Middle English sociolinguistics to test the applicability of Lesley Milroy’s (1987) concept of social network to historical data analysis. Clark has also published a translation of Walsingham’s . [The book demonstrates that the theatrum repudiated by medieval clerics was not “theater” as we understand the term today. [Crassons focuses on the period after the plague, when theological and social conceptions shifted to consider poverty as “a symptom of idleness and other sins” rather than a sign of virtue, as had been the case in the thirteenth-century wake of the fraternal orders (5). “Discarding Traditional Pastoral Ethics: Wycliffism and Slander.” Bose and Hornbeck 227-242. “Heresy Hunting and Clerical Reform: William Warham, John Colet, and the Lollards of Kent, 1511–12.” . [“Wykeham’s administrative talents ensured that he became bishop of Winchester, holder of one of the richest sees in Christendom and Chancellor of England under Edward III and Richard II. Louvain–la-Neuve: Fédération Internationale des Institutes d’Etudes Médiévales, 1998. Instead, the pope would relate to his fellow bishops as St. His fellow Christians would recognize this man as their true pope, for he would be the person most closely resembling the apostolic martyrs and thus prove a genuine disciple of Christ. “Books for Laymen, The Demise of a Commonplace: Lollard Texts and the Justification of Images as a Continuity of Belief and Polemic.” 56.4 (1987): 457-73. [Peikola begins by noting that Lollard writers frequently “opt for a collective and atemporal mode of discourse” as opposed to a discourse which is self-consciously personal or historically situated. Investigating 127 manuscripts of the Bible, he attends to running headers, initials, and especially ruling patterns to “establish whether any such groupings of manuscripts emerge which could provide a starting point for further and more detailed case studies of book productions involving the Wycliffite Bible” (51).] —. finds that finds a mature alternative to Genevan theology existed by the reign of Mary Tudor, led by of a core of ‘freewill men’ who, in Lollard fashion, looked to the scriptures in English for their beliefs, rather than to the new ecclesiastical establishment and state officialdom.”] Peschke, Erhard. New York: Augustinian Historical Institute, 1961-66.

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Also see the list of Article Collections (to which essays on this list are now linked) and the Bibliography of Primary Sources. According to the author’s abstract, “This paper shows how Wyclif is able at the same time (i) to claim that whatever is is a proposition (‘pan-propositionalism’) and (ii) to develop a nontrivial theory of propositional truth and falsity. [Gray returns to this important Carthusian manuscript for a full discussion of the relationships among its images and lyrics, and its relevance to the “spiritual landscape of late medieval England” (116).] Green, Richard F. [Argues that the odd juxtaposition in Purvey’s Heresies and Errors (as recorded by Lavenham) of a discussion of the marriage of those linked in spiritual affinity (godparents) with the question of whether bastards can inherit the throne can be explained by the situation surrounding John of Gaunt’s marriage to Katherine Swynford and his ambitions for the Beauforts (his illegitimate children by Katherine) in 1396. In at least one notable case, the mid-fourteenth century reforms of Archbishop Thoresby, York identified the problems and found the solutions before Lollardy existed. advance an alternative orthodox position, one that identifies points of consensus, rather than disagreement, with lollard critiques. 1384) is that of the inflexible reformer whose views of the Church were driven by a strict determinism which divided humanity into two eternally fixed categories of the predestined and the damned. Special attention is given to collaboration with German-speaking editors, despite contemporary political tensions, and their contrasting editorial methods.] Spinka, Matthew. To a certain extent Wyclif ‘s explanations fit in with Aristotle’s understanding of language.