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, and Religious Experience Before and After Arundel.” Gillespie and Ghosh 115-132. The play demonstrates two central Protestant theological tenets in its exposition of monarchy: first is the discrediting of transubstantiation or the notion that the appearances of bread and wine remain even though the substances are transformed into the body and blood of Christ and second, image-making and false pretenses have created a false religion of the state.”] Cammack, Melvin M. “Yet Another ‘Lost’ Chapter of Wyclif’s as containing thirteen tracts, the last seven of which later collected under a single item (viz. This allows for a broader and more consistent account of the order and dating of the (1372) and other Wyclif’s writings.”] —. The article includes, as an Appendix, an edition of the poem in Latin, with a translation.] Carr, J. [This essay argues that a loan in the Shipman’s Tale bears resemblance to a tithe and comments on controversies surrounding the practice, including Wycliffite resistance to tithing.] Colledge, E. Within this, she makes use of Lollard critiques of images (when discussing Virginia and the Physician’s Tale), and Lollard discourse and “understondynge” (in the Parson’s Tale).] Colletti, Theresa. Philadelphia: University of Pennsylvania Press, 200. [Within her study, Colletti makes mention of the fact that “like many medieval reform movements, Lollardy was hospitable to women” (141), and that they were permitted to preach. Chaucer is concerned with language and its ability to convey meaning, both as a poet and as a thinker grappling with the philosophical and intellectual currents of his day.”] Conetti, M. According to the abstract, “The German Johannes Sharpe is the most important and original author of the so called “Oxford Realists”: his semantic and metaphysical theories are the end product of the two main medieval philosophical traditions, realism and nominalism, for he contributed to the new form of realism inaugurated by Wyclif, but was receptive to many nominalist criticisms. “William Thorpe and His Lollard Community: Intellectual Labor and the Representation of Dissent.” Hanawalt and Wallace 199-221. “Rhetoric and the Politics of the Literal Sense in Medieval Literary Theory: Aquinas, Wyclif, and the Lollards.” . If the ‘lexical minutiae’ found here are sometimes clearly Lollard in character, they are at other times clearly indebted to the orthodox tradition” (2).] —. Christopher Ocker argues that interpreters developed a biblical poetics very similar to that cultivated and promoted by Protestants in the sixteenth century, which was reinforced by the adaptation of humanist rhetoric to Bible reading after Lorenzo Valla. Therefore, the article re-examines documents pertaining to the dates of the prebendary and the payments Wycliffe received for it.”] Ortmann, Franz J. Rather than reflect cautious attention to boundaries of “orthodox” belief, ‘A Schort Reule of Lif’ shows that common devotional interests could transcend matters of ideology.”] “‘To þe worschipe of God and profite of his peple’: Lollard Sermons on the Parable of the Labourers in the Vineyard.” Bose and Hornbeck 175-192. Note that this history here on Oxford during Wyclif’s time has been greatly updated and fleshed out in the volume by Catto and Evans entitled on Late Medieval Oxford.

[Bradley argues for more attention to religious experience in the study of vernacular theology and models such study with his comparative reading of Love’s . Fifteenth Century Bristol and Lollard Reconsidered.” Clark 43-62. “‘But and Alle Thingus in Mesure, and Noumbre, and Peis Thou Disposedist’: Some Notes on the Role of Wisdom 11, 21 in Wyclif’s Writings.” Recherches de Théologie et Philosophie Médiévales 80.1 (2013): 109-143. She discusses Walter Brut’s use of Mary Magdalene “in his defense of women’s ability–and right–to preach as well as perform other priestly sacraments” (142), and argues that “Late medieval religious politics–of gender, preaching, and the vernacular–unquestionably shadow the public teaching of the Digby play’s Mary Magdalene” (147).] Collinson, P. Starting from the main thesis of Wyclif’s metaphysics, that the universal and individual are really identical but formally distinct, Oxford Realists introduced a new type of predication, based on a partial identity between the entities for which the subject and predicate stood, called predication by essence, and then redefined the traditional post-Aristotelian categories of essential and accidental predication in terms of this partial identity. “Exegesis of the End: Limitations of Lollard Apocalypticism as Revealed in a Commentary on Matthew 24.” 23.4 (Dec. [Abstract: “Lollard writing is characterised by a preoccupation with the end times, but the kind of eschatological mindset the texts reflect has become a matter of some debate. The book is a comparative study, drawing from a variety of unpublished commentaries as well as more familiar works by Nicholas of Lyra, John Wyclif, Jean Gerson, Denys the Carthusian, Wendelin Steinbach, Desiderius Erasmus, Philip Melanchthon, and John Calvin.”] —. [This essay analyzes Middle English sermons on the Parable of the Labourers in the Vineyard, pointing out common interpretations in Lollard and mainstream sermons, including Mirk’s Festial and Wimbledon’s Sermon, that encourage workers to remain within a three-estates model. Rashdall’s history, though, remains helpful because in his notes and his Appendices he refers to many original documents.

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.

Start instead with Hudson’s 1988 study of Thomas Netter as a Resource for Contemporary Theology.” Bergström-Allen and Copsey 335-361. “Christ’s Humanity and Piers Plowman: Contexts and Political Implications.” Woodbridge: Boydell and Brewer, 2000. “The Sacrament of the Altar in Piers Plowman and the Late Medieval Church in England.” Dimmick, Simpson, and Zeeman 63-80. We must not begin our reading of the poem with the assumption that to set aside the dominant, orthodox representation of the sacrament of the altar is to set aside sacramental theology and the sacrament of the alter–even if that is what orthodox polemic was not claiming” (65, 67).] —. The developments that led to their eventual demise are discussed. Language exists as a material reality because it is a form of social behavior” (1). “Intentionality and Truth-Making: Augustine’s Influence on Burley and Wyclif’s Propositional Semantics.” 45 (2007): 283-97. Throughout , Wyclif rejects the doctrine of transubstantiation because it seems to turn God into a liar. “The Lollards’ Threefold Biblical Agenda.” Bose and Hornbeck 211-226. “University College, Oxford, MS 97 and its Relationship to the Simeon Manuscript (British Library Add. At once constituting heterodoxy and masking it, their discussions of credulity urge a great public awareness of discourse and provide a rhetoric to that end.” Grudin concludes the article with a discussion of credulity in several Canterbury tales.] Gurevich, Aaron. [“This article discusses the difficulty in teaching and translating works by authors Margery Kempe and Julian of Norwich. “English Biblical Texts Before Lollardy and their Fate.” Somerset, Havens, and Pitard 141-53. [On Partridge’s “Notebook,” describing the contents of the manuscript and how it reveals his turn towards “favouring heretical, Lollard opinions” (44).] —. Furthermore, we will see that Wyclif most often presents a God who is at once just and merciful, extending grace and the possibility of salvation to all” (279-80). “John Wyclif: Christian Patience in a Time of War.” 66.2 (June 2005): 330-357. Minnis characterizes its subject matter as a typical subject of inquiry for scholastic theologians and often compares Wyclif’s views on bodily pleasure, death, and dominion to Aquinas’ writings.] Moessner, Lilo. Wyclif, on the other hand, reads much into the requirement that all our linguistic distinctions should have their basis in extramental reality: our conceptualisations not only pertain to individual substances, but also parallel their distinct ontic layers.”] Spufford, P. University Park, PA: The Pennsylvania State University Press, 2005. [Stanbury situates Chaucer’s representation of images within the Lollard image debate.] —. Katherine, Knighton’s Lollards, and the Breaking of Idols.” Dimmick, Simpson, and Zeeman 131-50. How [Stanbury asks] was the drama of the image shaped by contemporary discourses about images as 46.1 (2015): 249-76. “Inventing Legality: Documentary Culture and Lollard Preaching.” .

Paul and Augustine, and he argued that it remained an essential component in the church’s discursive armoury against heresy. “Religious Authority and Dissent.” In Peter Brown, ed. Combining traditional approaches with innovative thinking on moral philosophy, devotional exercises, and theological doctrine, Pecock’s works of religious instruction are his attempt to reform a Christian community threatened by heresy through reshaping meaningful Christian practices and forms of belief. Chaucer realizes the self-promotional value in identifying with an emergent interpretive community of English translators, inclusive of the Wycliffites and Trevisa. Cole connects ecclesiastical interest in early humanism to changes in theological discourse during the fifteenth century, and hence to the bishops’ perception of Wycliffism.] —.”Staging Advice in Oxford, New College, MS 288: On Thomas Chaundler and Thomas Bekynton.” Gillespie and Ghosh 245-263. “Beyond Orthodoxy and Heterodoxy: A New Approach to Late Medieval Religious Reading.” Corbellini 33-54. “Il Discorso della montagna nella Biblia wycliffita e nel N. He appealed to the centuries-old position of the canonists that an heretical or simoniacal pope could be tried and deposed, but he so broadened the definition of heresy and simony as to make all but the most saintly popes liable to removal. [Levy studies the expanding notion of the literal sense of scripture in the later Middle Ages, especially its identification with the sense intended by its divine author, in the writings of five fourteenth- and fifteenth-century theologians: Richard Fitz Ralph, John Wyclif, Henry Totting de Oyta, Jean Gerson, and Paul of Burgos.] —. “The Doctrine of Transubstantiation from Berengar through the Council of Trent.” new ser. The author argues that in these devotional works (which appealed to a broad readership in late medieval England) Rolle successfully refines traditional affective strategies to develop an implied reader-identity, the individual soul seeking the love of God, which empowers each and every reader in his or her own spiritual journey.”] Mc Neill, John Thomas. Differences between heretic and orthodox believers; Factors attributed to the existence of heretics in the nation; Citation of vernacular books on heresy practices.”] Mc Veigh, T. “Chaucer’s Portraits of the Pardoner and Summoner and Wycliff’s 29 (1975): 54-58. “Die Sprache der Wyclif-Bibel: die Verwendung von Lehnwörtern in den Büchern Baruch, Richter und Hiob.” Diss. The plays take up a series of contests over who could legitimately determine the meaning of texts–men or women, clerics or laity, rulers or subjects, Christians or Jews–and transform these questions for audiences far beyond their original medieval academic contexts. “On the Trail of Wycliffite Discourse: Notes on the Relationship Between Language Use and Identity in the Wycliffite Sect.” . Phillips pays especial attention to Wycliffite and political registers in the . “The Social and Economic Spread of Rural Lollardy: A Reappraisal.” Sheils and Wood, 111-129. “The Social and Economic Status of Later Lollards.” Spufford 103-31. I will explore this ideological conflict through close readings of both Wycliffite texts and of the orthodox texts that responded to Wycliffism.”] Ransom, M.

Wimpheling’s sensitivity regarding the persuasive value of dialectic is complemented by passages in Erasmus which emphasise continuity rather than conflict between the methods of argumentation used by patristic and medieval theologians in their encounters with heresy.] —. as Disputation.” Bergström-Allen and Copsey 233-448. [Noting that Netter follows a “pioneering approach” to commentary that relies on contextualizing patristic authorities, Bose also says that Netter “implicitly invites readers to check and appraise, rather than merely to simply endorse, his use of sources,” and thereby lays “the foundations of a more radical critical inquiry” (234). The fifth chapter studies Pecock’s views on the best way to educate the lay reader to ensure the most stability, spiritual profit, and harmony within the community, focusing on the way Pecock structures his works to facilitate the integration of various groups in the community through the progress and evolution of the lay reader.”] Campbell, Kirsty. Campbell’s book will be of interest to scholars and students of medieval literature and culture, especially those interested in fifteenth-century religious history and culture.”] Campi, Luigi. His doing so was a necessity: after all, if the surviving MSS are any indication, his 17 (2003): 25-54. [The essay describes a shift in the fifteenth century from the pastoral to the secular in the advice offered to bishops, creating “what might be called in some instances a ‘mirror for bishops’ tradition.” Cole addresses Wycliffite advice literature, claiming that it combines pastoral and secular advice traditions. It explores the sacrament of baptism and its association to orthodoxy, Wycliffism and sacramental utterance. “A Contextualized Wyclif: Magister Sacrae Paginae.” Bose and Hornbeck 121-134. Nissé focuses in particular on how theater translates the temporal ideas of textual exegesis into spatial models and politics. Binghamton: Medieval and Renaissance Texts and Studies, 1986. “The Chronology of Wyclif’s English Sermons.” 40 (2009): 387-410.

Finally: included because they are the best, or even because they are right. “After Arundel: The Closing or the Opening of the English Mind? [Refuting the claim that Arundel’s Constitutions muted England’s intellectual culture in the fifteenth century, Catto argues that “there is abundant evidence of vitality on the part of the educated laity and their largely monastic suppliers of spiritual instruction.” He considers the shift away from speculative theology in light of a larger continental tradition and discusses Parisian influences on Lancastrian literature.] Catto, Jeremy, Pamela Gradon, and Anne Hudson. Furthermore, the notion of ens logicum (as intermediate between statements and facts) will be compared to Walter Burley’s propositio in re of which it appears to be a close analogon. “‘And my boonus had dried vp as critouns’: The History of the Translation of Psalm 101.4.” . The city of York was more proactive than reactive, preventing heresy from taking hold in the city or diocese by presenting an actively reforming church.”] Gregory, D. “The Preachers’s Reading of Early English Literature.” 35.2 (2000): 204-222. This means that we will first discuss the related questions of divine will and human freedom, and their impact upon his soteriology. Minnis considers Sir Lewis Clifford, William White, Wyclif (the ), Netter, and Pecock in his discussion.] —. The substances are the ultimate foundation of all these expressions.

It would be a foolish student who referred to (for instance) Gairdner’s century-old study of “Lollardy and the Reformation” for accurate knowledge about the movement. La doctrine eucharistique de Jean Wyclif.” Brocchieri and Simonetta 87-112. “The Hungarian-speaking Hussites of Moldavia and Two English Episodes in their History.” 4.1 (May 2006): 3-24. 2) The second part deals with two semantic and metaphysical implications of the ‘pan-propositionalism’: (a) the extended notion of being (ampliatio entis) called upon to explain the truth of so-called non-standard propositions (e.g. “From Sacred Mystery to Divine Deception: Robert Holkot, John Wyclif and the Transformation of Fourteenth-Century Eucharistic Discourse.” 29.2 (2005): 129-44. [“Credulity,” or “the gullibility of an unletters populace” about the “controlling rhetoric of the church,” is a recurrent them in Marsilio of Padua, William of Ockham, and John Wyclif. Then we will examine his views on sin, grace, merit, justification, faith, and predestination, all within the larger medieval context. “Wyclif’s Eden: Sex, Death, and Dominion.” Bose and Hornbeck 59-78. This idea in itself is not opposed to a conceptualist account of language.

“The Letter of Richard Wyche: An Interrogation Narrative.” PMLA 127.3 (2012): 626-642. Brown examines how the teachings of an increasingly universal Church were applied at a local level and how social change shaped the religious practices of the laity. of the New Testament, in the Scottish dialets, in the possession of Lord Amherst of Hackne, on examination proves to be a Scottish rescension of Wyclif’s version.”] Bruce, Frederick F. “‘In ipso sunt idem esse, vivere, et intelligere’: Notes on a Case of Textual Bricolage.” pertaining to divine being, life, and thought. Unfortunately, this semantic approach partially undermines his defence of realism, since it deprives Sharpe of any compelling semantic and epistemological reasons to posit universalia in re. “Annihilatio e divina onnipotenza nel Tractatus de universalibus di John Wyclif.” Brocchieri and Simonetta 71-85. “Categories and Universals in the Later Middle Ages.” In Lloyd A. as an anti-Lollard critique by showing how artisans and Lollards were seen as reflections of each other.] Copeland, Rita. Specifically, this article points to a correspondence between a tension at the heart of Lollard attitudes to the theory and practice of scriptural exegesis and a tension at the heart of Lollard perspectives on end times events. “Oon of Foure: Harmonizing Wycliffite and Pseudo-Bonaventuran Approaches to the Life of Christ.” Johnson and Westphall 341-373. [Bose investigates how Wycliffite and other reformist writers used the life of Christ to “anchor, define, and legitimize” their positions, describing Christ’s vita as common discursive ground for scholastic theologians. [A commentary on Wyclif and studies of his life just before the quincentary of his death. In the play, Falstaff represents a reformationist distrust of the image and reflects. “Reginald Pecock’s vision of religious education for ‘alle cristen peple’ in fifteenth-century England.” Ph. The first two chapters examine continuities between the sophisticated religious prose of the late fourteenth century and Pecock’s corpus in terms of the way that these works sought to influence the pious laity through instruction on devotional practices . This state is used as a standard of measure of the fallen man’s condition. He goes on to argue that Lollardy emerges from Wycliffism, but it also goes beyond “a set of classifiable (and condemnable) beliefs” (27), offering a kind of “generic consistency” for texts, both Wycliffite and not, written both before and after 1382.] —. Moreover, it suggests how its orthodoxy is constructed through its baptismal aspects.”] —. Standing on the firm ground of Augustinian realism, Wyclif disputes the modern logicians, who refute the existence of universals and thus chip away at the foundations of the Christian faith. [Lollards adapted the content of some orthodox works, including commentaries on the basics of the faith. [Mc Cormack discusses passages in which lollardy is mentioned or alluded to in Chaucer’s works, and reviews critical commentary on these passages.] —. Their attitude tended to erode the distinction, emphasized by the scholars of St. “Wyclif’s Influence upon Central and Eastern Europe.” New Brunswick: Rutgers Univ. [O’Donnell outlines Wyclif’s argument against Confirmation in the , Netter’s extensive reply, and puts them into context, noting that both were rehearsing earlier arguments, but that differences occur in methodology, especially in Netter’s disagreement with Wyclif’s 61.1 (Jan. [“The article discusses the tenure of 14th-century English theologian and church reformer John Wycliffe as the prebend of Aust in the collegiate church of Westbury-on-Trym in Gloucestershire, England. Abhandlungen der Akademie der Wissenschaften in Göttingen, Philologisch-Historische Klasse 3, Folge 179. While it is possible that some changes were made for ideological reasons, on the whole, changes made with regard to “sensitive matters” stressed the “nature of the poem as a poem” (10).] Peck, Russell. The text survives in seven fifteenthcentury religious miscellanies, ranging from predominantly Lollard collections to those with primarily mainstream texts. 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. This bibliography is intended to embrace all fields relevant to Lollard studies. Swinderby’s links with early Wycliffism are elucidated and the relationship between Wycliffism and the Church is looked at in a new light.”] —. [Fudge examines the ideas rather than the history of the Hussite movement, arguing that it is the “First Reformation,” distinct from the movements begun by Wyclif or Luther, in order to “close the gap between a history of ideas and social history” (3).] —. [Observing that scholarship on Lollard texts – even from literary scholars – focuses almost exclusively on cultural and theological content rather than aesthetics, Gayk argues for more attention to the form of Lollard writings. “Ecclesiastics and Political Theory in Late Medieval England: The End of a Monopoly.” Dobson 23-44. “The Dissemination of Manuscripts Relating to English Political Thought in the Fourteenth Century.” . [From the publisher: “This book charts the emergence of women’s writing from the procedures of heresy trials and recovers a tradition of women’s trial narratives from the late Middle Ages to the seventeenth century. At the center of Wyclif’s theology there is always a Living Person.] —. She traces the story of the literature of complaint from the earliest written bills and their links with early complaint poems in English, French, and Latin, through writings associated with political crises of the fourteenth and fifteenth centuries, to the libels and petitionary pamphlets of Reformation England. His heresy was assumed to be not simply a dereliction of his duties towards his church, but a dereliction of the demands of his class” (56).] Schaff, D. [“The purpose of this brief note is to suggest that the influence of the English religious reformer Wycliffe might be discerned in the First Lithuanian Catechism. [According to Shagan, “This study of popular responses to the English Reformation analyzes how ordinary people received, interpreted, debated, and responded to religious change. [This is a preliminary study of the Acta of Jerome’s trial, which is “the only source for learning about the Reformist activities not only of this Wycliffite, but also of his radical circle in the years 1409-14” (324), of which there seem to exist separate collections. According to the author’s abstract, “This paper attempts a preliminary assessment of that judgment and argues that, pending further study, we have no reason to accept it. It therefore includes texts and studies about the literary, historical, cultural, and religious milieu of Lollardy as well as texts specifically about the heresy itself. [Birgitta was canonized in 1391 when the Lollard movement was heating up, but the paper mostly concerns the defenses of Birgitta by Mathias of Linköping and Alfonso of Jaén.] Emblom, Margaret. [This study is especially interesting for the detailed descriptions it gives of women and the reading communities they belonged to. “Lollardy and Late Medieval History.” Bose and Hornbeck 121-134. “Žižka’s Drum: The Political Uses of Popular Religion.” . With reference to select sermons, the Lanterne of Liȝt, and the trial of John Falks, the essay explores the potential for “new formalism” to complement and enrich the historical study of Lollardy.] Gellrich, Jesse. Analyzing the interrogations of Margery Kempe, Anne Askew, Marian Protestant women, Margaret Clitherow, and Quakers Katherine Evans and Sarah Cheevers, the book examines the complex dynamics of women’s writing, preaching, and authorship under separate regimes of religious persecution and censorship.”] —. [According to the abstract, this study “tells the story of early modern women’s preaching: how it was suppressed, and the unexpected places where it broke out. [“A governing argument of this chapter will be that the spheres of academic speculation and extra-mural religiosity across a range of social classes affected each other in ways that disable” a traditional polarity between what have been term an academic “Wycliffism” and a popular “lollardy” outside of the university. “Wycliffite ‘Affiliations’: Some Intellectual-Historical Perspectives.” Bose and Hornbeck 13-32. “Texts for a Poor Church: John Wyclif and the Decretals.” 20.1 (Feb. [This article focuses on papal decretals and English religious reformer John Wyclif’s views on it. A final chapter, which includes analyses of works by Chaucer, Hoccleve, and related writers, proposes far-reaching revisions to current histories of the arts of composition in medieval England.”] Scattergood, V. (on 50-54) in which Cole, dating the text to the mid- to late 1380s, argues that it comprises part of the contemporary re-invention of lollardy. Probably direct influence cannot be proven, but at least there is a striking parallelism between Martynas Mažvydas and John Wycliffe in the rendering of the Decalogue.” Schmalsteig examines this parallelism via a linguistic analysis.] Schofield, A. It differs from other studies by arguing that the subject cannot be understood simply by asking theological questions about people’s beliefs, but must be understood by asking political questions about how they negotiated with state power. Šmahel gives an annotated list of the various earliest manuscripts of official . It is certainly true that Wyclif is extremely vocal and insistent about his realism, but it is not obvious that the actual content of his view is especially extreme. “Penances Imposed on Kentish Lollards by Archbishop Warham 1511-12.” Aston and Richmond 229-249.

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