[Biller examines the heresies of Languedoc, via several question lists use to interrogate suspected Waldensians, in order to uncover the motivations of the questioners; the nature of the 26 (1995): 135-52. Such concerns culminated in Aquinas’s “rhetorical” sensibility, his engagements with “rational persuasion,” his concern with effective methods of disputation with heretics and infidels and his appreciation of the value of “rationes” in theological discourse.] —. Medieval drama, then, stemmed from a more vernacular tradition than previously acknowledged-one developed by England’s laity outside the boundaries of clerical rule. [This book is about the place of pedagogy and the role of intellectuals in medieval dissent. In order to gain a more complete understanding of Wyclif’s views one must study his place within the exegetical tradition of such important biblical passages as Matthew 16.18-19 and Galatians 2.11-14.” —. is that Wyclif consistently championed the role of the theologian, as opposed to the canon lawyer, in determining questions of papal aptitude. According to the abstract, “What separated them was not the recognition of authority as such, but rather the correct application of that authority. In the 1530s the English reformers used the commonplace in similar ways, but by the 1540s they had rejected it altogether. [Most research on Lollard writings has been targeted at the Wycliffite Bible, the sermons, to the detriment of shorter treatises. [According to Peiloka, “This articles discusses the Middle English tables of lections (tabulae lectionun, capitularis lists of periocopes) – liturgical referential tools found in almost one hundred later-fourteenth / early-fifteenth-century manuscripts of the Wycliffite Bible. “Tables of Lections in Manuscripts of the Wycliffite Bible.” Poleg and Light 351-378. “Manuscript Paratexts in the Making” British Library MS Harley 6333 as a Liturgical Compilation.” Corbellini, Hoogvliet, and Ramakers 44-67. “Antiquity, Eternity, and the Foundations of Authority: Reflections on a Debate between John Wyclif and John Kenningham, O. London: Society for the Promoting of Christian Knowledge, 1884. Her study emphasizes the development of Christocentric piety during the period, and how this “intersected with the devotional needs of a parish religion in which mystical ecstasy, and ideas of the individual as the bride of Christ, were less important than the pastorally inspired concerns of moral teaching [ . She uses Churchwardens’ accounts, chapel wall paintings, and contemporary texts as sources. Falstaff, Martin Marprelate, and the Staging of Puritanism.” . [This volume was published to coincide with the anniversary of the 1604 Hampton Court conference, which decided to create the King James translation. It has generally been taken for granted that the Lollards were unimportant and possessed little or no influence. [This is a general introduction to Wyclif and Lollardy. Rex controversially argues that Wyclif and the Lollards were far less important than historians and literary critics have often claimed.”] —. From the abstract: “This article re-examines the record and argues that it has been misread.
[Discusses the development of medieval commentary about women’s preaching, some of which are contradictory, and how this influences depictions in saint’s lives and by Wycliffites.] Block, Edward A. “The Issue of Theological Style in Late Medieval Disputations.” 5 (2002): 1-21. Of special interest here is a chapter on the , he provocatively follows a line of reasoning instanced in multiple Wycliffite tracts on translation. Drawing on pedagogical theorists such as Freire and Giroux as well as a wealth of later medieval texts, Copeland shows how teachers radically transformed inherited ideas about classrooms and pedagogy as they brought their teaching to adult learners. “John Wyclif on Papal Election, Correction, and Deposition.” 69 (2007): 141-85. Because Holy Scripture formed, for Wyclif, the sole foundation of Christian society, it would fall to the magister sacrae paginae to render authoritative decisions on ecclesiastical governance” (141-42). Wyclif exercised his rights as a university master to dissent from ecclesiastical determinations that ran contrary to the truth as revealed in Scripture. “A Manuscript of the First Wycliffite Translation of the Bible.” . The English reformers, however, did more than merely reject Gregory as an authority. Peikola examines one form of tract, the catalogue, listing 22 different catalogues, discussing their structure, lexical markings, types, audiences, and their similarities to scholastic, judicial, and legislative textual practices. The major part of the article surveys variation in the form and content of the tables, serving the needs of genre description and paving the way for further textual scholarship (a preliminary list of the Wycliffite tables is presented in Appendix A). [One of several derivative biographies published on the quincentenary of Wyclif’s death. The volume includes a helpful index of “Churchwardens’ accounts before 1570.”] Peterson, Kate Oelzner. “Sowing Difficulty: The Parson’s Tale, Vernacular Commentary, and The Nature of Chaucerian Dissent.” 25 (2004): 299-330. Price and Ryrie attend to both stylistic and political arguments that arose over Biblical translation between the late fourteenth and early seventeenth centuries.] Pyper, Rachel. [Concludes that Chaucer uses the Wycliffite translation, but see also Holton, “Which Bible did Chaucer Use? When all the information on the movement which we possess, however, is brought together, one cannot but feel that they had a greater influence on their own time than has heretofore been allowed: Not only did the early reformers consider them very important, but today also, in spite of predilections for economic interpretations of history, they must be regarded as one of the important sources of the Scottish Reformation.”] Renna, Thomas. It contains chapters on “Wyclif and his Theology,” the “Early diffusion of Lollardy,” “Survival and Revival,” and “From Lollardy to Protestantism.” In the process, “whilst endorsing the traditional view that Lollardy was indeed the lay face of Wycliffism, . Far from being a Lollard minister, it suggests, Ramsbury was nothing but a confidence trickster.
[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.
Aside from the Paston Letters and the Peterborough Chronicle, he examines Lollard texts for “to,” “for to,” and “null” methods of infinitive complement marking, finding that the Wycliffite group developed a distinctive and normative language use that excluded “for to” in many of its functions.] Bernard, P. “Heresy in 14th Century Austria.” 40.3 (2010): 439-61. Clopper contends that critics have misrepresented Western stage history because they have assumed that theatrum designates a place where drama is performed. [Crassons’ essay “argues that the Wycliffite sermon of William Taylor presents seemingly contradictory arguments about the role of poverty work, and charity within Christian society. [Craun demonstrates how Lollards adapted a pastoral discourse on fraternal correction to validate their criticisms of the contemporary church, especially those directed at friars. “Die Beziehungen John Wiclifs und der Lollarden zu den Bettelmönchen.” [“The relationship of John Wyclif and the Lollards with the Mendicant Friars.”] Dissertation. ‘Everything was done by him and nothing was done without him’ wrote the contemporary chronicler, Jean Froissart. Wyclif actually bears comparison to two other fourteenth-century critics: Marsilius of Padua and William of Ockham. “William Langland’s ‘Kynde Name’: Authorial Signature and Social Identity in Late Fourteenth Century England.” Lee Patterson, ed. [According to the abstract, “The exact relationship between Lollardy and the sixteenth-century Reformation long has eluded students of English history. Peikola investigates exceptions to this, asking how and why a more personal voice arises, how often it happens, and what it can tell us about the “situational context of texts.” He approaches this linguistically, examining texts for specific lexical markers (first person pronouns, specific verb forms, exclamations) which indicate a self-consciously subjective voice, and examining the distribution of these markers. “The Sanctorale, Thomas of Woodstock’s English Bible, and the Orthodox Appropriation of Wycliffite Tables of Lessons.” Bose and Hornbeck 153-174. “Die Bedeutung Wiclefs für die Theologie der Böhmen.” . [Though Lollardy is not the topic of Peters’ book, its later medieval context is. [Discussing especially the Bible, Robertson takes advantage of post-colonial theory “to analyze how English began to assert itself as a fit medium for intellectual work in late medieval Britain.
[This article emphasizes the awareness among some “humanists” and “scholastics” of the intrinsically persuasive qualities of much theological discourse (disputation in particular). Because many of the terms Chaucer uses in the Prologue are also central to the General Prologue to the Wycliffite Bible, Chaucer appears to respond to this particular text, which was probably read within his social circle, rich in opportunities to acquire such vernacular material. The pedagogical imperatives of Lollard dissent were also embodied in the work of certain public figures, intellectuals whose dissident careers transformed the social category of the medieval intellectual.] —. Levy here discusses Wyclif’s “view of the mechanics of papal election, correction, and deposition,” rather than topics such as civil dominion and kingship (141). In the process of the paper, Levy discusses the backgrounds behind these issues to place Wyclif’s views in context. “Holy Scripture and the Quest for Authority among Three Late Medieval Masters.” 61.1 (Jan. Netter and Gerson set out to curb this sort of magisterial excess which they believed would inevitably lead to the destruction of all proper norms of authority within the Church. [Levy’s book describes ways in which Scripture was argued to be the foundation for ecclesiastical authority between about 1370 to 1430. Instead of dismissing the old justification of images as a false sophism, as the continental reformers had done in the 1520s, they appropriated the laymen’s-book metaphor for their own polemic, turning it against the iconophiles. The catalogue is one apparent instance of the vernacularization of Latinate textual practice by Lollard writers.] —. The concluding discussion addresses the use of the tables from the point of view of readers of the Wycliffite Bible. For a contemporary review, see “Wiclif and his Works,” included below. “The Sources of the Parson’s Tale.” Radcliffe College Monographs 12. [This key article modified Skeat’s theory that the Tale was derived from Friar Loren’s to show that it was mostly derived from penitential treatises by Raymund of Pennaforte and Peraldus. [The Parson’s Tale is an odd combination of a subjective context framing incontrovertibly authoritative content. “Wycliffite Bibles as Orthodoxy.” Corbellini 71-91. ”, which argues against this theory.] Rankin, William Joseph. [From the abstract: “Although scholars have recently addressed the role of Wycliffism in the development of cultural and vernacular practice and in the sociopolitical climate of the later Middle Ages, few have attempted to view Wycliffite activity from the vantage of a cohesive ideological context. “Wyclif’s Attacks on the Monks.” Hudson and Wilks 267-80. The form of liturgy he admitted to celebrating was not a product of theological editing but the performance of the visible and audible parts of the mass, with those parts customarily unseen and unheard simply omitted for economy of effort.”] Rice, Nicole. [Rice examines a series of texts for religious guidance which were adapted for life outside of the cloister.
These older studies are included here for those interested in the history of the study of Wycliffism, not for the study of Wycliffism itself. [According to the abstract, “The article considers the origin of the Hungarian-speaking Hussites in Moldavia and the factors that led to their growth, together with the nature of their beliefs. past, future, modal) and (b) the relation between contents of the divine mind as ‘arch-truth-makers’ and eternal as well as contingent truths.”] —. [This paper examines Wyclif’s critique of medieval Eucharistic theology in light of fourteenth-century debates about the possibility of and consequences of divine deception. “English Books In and Out of Court from Edward III to Henry VII.” . Cornelius Mayer, Willigis Eckermann, and Coelestin Patock. “In their attack on official discourse, on its tendency to conceal and confuse, these writers open up more generally the issue of language and authority. “Church, Society, and Politics in the Early Fifteenth Century as Viewed from the English Pulpit.” 72.4 (Fall, 2007): 59.71. Peter Partridge and MS Digby 98.” Barr and Hutchinson 41-65. What we should find is that Wyclif’s soteriology makes a good deal of room for human free will, albeit in cooperation with divine grace. [This essay analyzes De statu innocencie, a speculative treatise Wyclif wrote about the condition of humanity in Eden. John Buridan uses Aristotle’s principle of categorisation to show how language works, but for him the activity of categorising things is to be explained in terms of our mental activities only. Harrison Thomson on the Bibliography of Primary Sources under the Works of John Wyclif.] Steiner, Emily. The Secondary Sources are not subdivided by discipline because it has proven impossible to find categories which do anything but confuse rather than clarify the content of the sources. For more help, see Pitard, “A Selected Bibliography for Lollard Studies,” indexed under “Bibliographies and Indices” on the Bibliography of Primary Sources. Lollardy appears in the circle of readers around Margery de Nerford. Considering trends in scholarship on religious orthodoxy, the history of late medieval England, and the history of late medieval Europe, he proposes directions for future research.] —. 1663) show these women refashioning the courtroom audience into a congregation responsive to their clerical skills. [According to Ghosh, “one of the main reasons for Lollardy’s sensational resonance for its times, and for its immediate posterity, was its exposure of fundamental problems in late-medieval academic engagement with the Bible, its authority and its polemical uses. “Logic, Scepticism, and ‘Heresy’ in Early-Fifteenth Century Europe: Oxford, Vienna, Constance.” Denery, Ghosh, and Zeeman 261-83. “Wyclif and the Independence of the Church in England.” 95-119. “The Mole in the Vineyard: Wyclif at Syon in the Fifteenth Century.” Barr and Hutchinson 129-62. In fact, he thought certain texts were quite sound, and he conceded that the pope does have the right to pass laws for the good of the Church, providing that such statutes are in keeping with Holy Scripture. ” Erasing Oldcastle: Some Literary Reactions to the Lollard Rising of 1414.” . “A Wycliffite Bible Possibly Owned by Sir Henry Spelman and Ole Worm.” 55.3: (Sept. [“The article explores the probable provenance of MS 7 at Bridewell Library in Dallas, Texas. On neither approach does Wyclif ‘s theory of universals postulate new and non-standard entities besides those recognized by more usual versions of realism. [This book argues that documentary culture (including charters, testaments, patents and seals) enabled writers to think in new ways about the conditions of textual production in late Medieval England. This page is kept as one file to allow word searches of the whole list at once (use the “Find” command in your browser). One of her books included a copy of a glossed Psalter, apparently Rolle’s English commentary, and her relations included Sir John de Cobham, whose granddaughter Joan married John Oldcastle (ch. Chapter 5 describes the book reading and ownership circles around the anchoress Katherine Mann and Abbess Elizabeth Throckmorton in the 1520s, both of whom owned the writings of Tyndale, the former receiving her copy of the 52 (1985): 159-70. “Wyclif’s Logic and Wyclif’s Exegesis: the Context.” Walsh and Wood 287-300. “Wyclif on Literal and Metaphorical.” Hudson and Wilks 259-66. “English Provincial Constitutions and Inquisition into Lollardy.” Flannery and Walker 45-59. This recovered tradition of women’s preaching revises scholarship on the medieval period that attributes women’s authority to visionary rather than textual knowledge, and reveals a new sphere of women’s eloquence on a par with Renaissance humanism.”] Gethyn-Jones, J. “John Trevisa—An Associate of Nicholas Hereford.” . Examining Latin and English sources, Ghosh shows how the same debates over biblical hermeneutics and associated methodologies were from the 1380s onwards conducted both within and outside the traditional university framework, and how, by eliding boundaries between Latinate biblical speculation and vernacular religiosity, Lollardy changed the cultural and political positioning of both. It is here that Pecock’s works,” Ghosh continues, “can help us to refine and nuance our understanding of ‘Lollardy'” (252). to turn on its head the ‘Averroistic’ identification of happiness with the philosophical life and its associated methodologies” (257). [Gillespie begins with a brief discussion of Birgittine history and spirituality to discuss how and why the Syon community contained many Wycliffite (and anti-Wycliffite) works, and why it would have been interested in both the academic and popular aspects of Wycliffism.] —.“Chichele’s Church: Vernacular Theology in England after Thomas Arundel.” Gillespie and Ghosh 3-42. The papal decretal “Exiit qui seminat” was designed to protect the mendicant life of the Franciscan Order, extolling that life as the highest expression of Christian perfection. Reformation and Renaissance in the Spirituality of Late Medieval England.” Gillespie and Ghosh 55-72. Gould’s theory of biological evolution, as well as to the work of queer theorists Glenn Burger and Steven Kruger, Sargent applies a “preposterous” theory of history to late medieval spirituality, drawing attention to the complexity and diversity that defies binaristic descriptions of orthodoxy and heterodoxy.] —. The manuscript is a fifteenth century English Codex which was bound in the earlier decades of the seventeenth century. Again pending further study, neither do Wyclif’s views appear to assign philosophically extreme or novel roles to the entities he does recognize as universal. not simply the excesses of ecclesiastical bureaucracies and royal courts but the very relations of textuality,” thereby offering “a set of tropes to discuss the rhetorical, evidentiary, and foundational claims of official texts” (186-87).] —. Steiner explains that the distinctive rhetoric, material form, and ritual performance of legal documents offered writers of Chaucer’s generation and the generation succeeding him a model of literary practice. A comparison of [Johann Wiclef’s] theses and Johannes von Tepl’s disputation demonstrates that the dialogue between the ‘Ackermann’ and death shows Wiclef’s influence. [Along with Usk, James I, Charles d’Orléans, and George Ashby, Summers in one chapter discusses two Wycliffite writers, William Thorpe and Richard Wyche. Wyche and Thorpe construct a favourable literary identity through intertextual reference, notably by inviting comparisons with hagiographic figures. [This is a popular text, both in complete and re-compiled forms. There are currently 9,743 Precision Nutrition Certified coaches in 107 countries.If you’re looking for one in your area, use the search features below to tailor your search by country and state/province, postal or zip code, or name.