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Journal articles on the topic 'Lollardism'

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Published: 4 June 2021

Last updated: 12 February 2022

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1

Plumb, Derek. "The Social and Economic Spread of Rural Lollardy: A Reappraisal." Studies in Church History 23 (1986): 111–29. http://dx.doi.org/10.1017/s0424208400010573.

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The evidence given us by John Foxe in his Book of Martyrs provides more information about the social and theological standing of Lollards than we know about many later religious dissidents. Recent work has added to our knowledge. Geoffrey Dickens and Claire Cross have reconsidered the place of the Lollards in the development of the English Reformation, especially in theological matters. John Thomson drew our attention to the continuity shown in some areas. Claire Cross and Margaret Aston showed the importance of women Lollards. J.F. Davis has supported the idea of a continuous movement, and st

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2

Jurkowski, M. (Maureen). "The Lollards (review)." Catholic Historical Review 91, no. 1 (2005): 154–55. http://dx.doi.org/10.1353/cat.2005.0111.

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3

Cameron, Euan. "The Lollards. Richard Rex." Speculum 79, no. 4 (2004): 1129–31. http://dx.doi.org/10.1017/s003871340008725x.

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4

McSHEFFREY, SHANNON, and NORMAN TANNER. "LOLLARDS OF COVENTRY 1486–1522." Camden Fifth Series 23 (December 2003): i—x. http://dx.doi.org/10.1017/s0960116303000010.

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5

Holsinger, Bruce W. "The vision of music in a Lollard florilegium: Cantus in the Middle English Rosarium theologie (Cambridge, Gonville and Caius College MS 354/581)." Plainsong and Medieval Music 8, no. 2 (1999): 95–106. http://dx.doi.org/10.1017/s0961137100001650.

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Despite their intriguing testimony to the vagaries of musical life in late medieval England, relatively little attention has been given by musicologists and historians of religion to the wealth of commentary on liturgical and secular music penned by the followers of the Oxford heretic John Wyclif. In a brief mention of this material in The Premature Reformation, her magisterial study of Wyclif and the Lollards, Anne Hudson suggests that the Lollards’ suspicion of musical display reflected their more general hostility towards the decoration of churches.

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6

Poling, Frederick, Norman Tanner, and Shannon McSheffrey. "Lollards of Coventry, 1486-1522." Sixteenth Century Journal 36, no. 4 (2005): 1144. http://dx.doi.org/10.2307/20477624.

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7

Aston, Margaret. "Were The Lollards a Sect?" Studies in Church History. Subsidia 11 (1999): 163–91. http://dx.doi.org/10.1017/s0143045900002271.

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Historians should not need Wyclif to alert them to the dangers of words. Even if our professional futures are unlikely to be threatened, as his was, by the challenging of accepted terms, the words we use can lead us into false positions, and we sometimes need, like Wyclif, to probe the historical dimension of our terminology. What exactly do we mean when we call Wycliffites or Lollards a ‘sect’? How does our word relate to contemporary usage? Do we import alien interpretations by failure to recognize semantic change? If ‘sect’ is a word that leads us into something of an impasse, this paper do

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8

FLETCHER. "JOHN MIRK AND THE LOLLARDS." Medium Ævum 56, no. 2 (1987): 217. http://dx.doi.org/10.2307/43629105.

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9

Dove, Mary. "The Lollards (review)." Parergon 21, no. 1 (2004): 211–13. http://dx.doi.org/10.1353/pgn.2004.0062.

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10

Jurkowski, Maureen. "Review: Lollards of Coventry, 1486–1522." English Historical Review 120, no. 485 (2005): 205–7. http://dx.doi.org/10.1093/ehr/cei062.

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11

POWELL. "LOLLARDS AND LOMBARDS: LATE MEDIAEVAL BOGEYMEN?" Medium Ævum 59, no. 1 (1990): 133. http://dx.doi.org/10.2307/43629290.

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12

Corpus, Martha M. "The English Lollards: a reference pathfinder." Collection Building 16, no. 4 (1997): 179–84. http://dx.doi.org/10.1108/01604959710187705.

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13

Harman, Erika. "Evasive Manoeuvers: Inquisitio and the Lollards." Yearbook of Langland Studies 32 (January 2018): 127–75. http://dx.doi.org/10.1484/j.yls.5.116150.

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14

Forrest, I. "Lollards and their Influence in Late Medieval England." English Historical Review 119, no. 482 (2004): 781–82. http://dx.doi.org/10.1093/ehr/119.482.781.

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15

Jenks, Susanne. "Lollards and their Influence in Late Medieval England." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 122, no. 1 (2005): 564–65. http://dx.doi.org/10.7767/zrgga.2005.122.1.564.

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16

Smeeton, Donald Dean, and Margaret Aston. "Lollards and Reformers: Images and Literacy in Late Medieval Religion." Sixteenth Century Journal 16, no. 1 (1985): 147. http://dx.doi.org/10.2307/2540944.

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17

Hudson, Anne. "The King and Erring Clergy: A Wycliffite Contribution." Studies in Church History. Subsidia 9 (1991): 269–78. http://dx.doi.org/10.1017/s014304590000199x.

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One of the questions that appeared in the theologians’ list of questions to be asked of suspected Lollards was ‘An reges et domini temporales existentes in peccato mortali eo ipso cadunt ab omni iure et titulo ad illa regna vel dominia.’ This question appears between one that enquires whether anyone may preach without authority from the pope or a bishop, and another that seeks to know whether the suspect considers that the laity may freely ad suum arbitrium correct and judge delinquent lords. At the same position in the longer list put together by a jurist appears a somewhat different question

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18

Hanna, R. "The Difficulty of Ricardian Prose Translation the Case of The Lollards." Modern Language Quarterly 51, no. 3 (1990): 319–40. http://dx.doi.org/10.1215/00267929-51-3-319.

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19

Wallerich, François. "Des cathares aux lollards. Des miracles eucharistiques inédits dans l'Angleterre duxvesiècle." Revue Mabillon 29 (January 2018): 189–212. http://dx.doi.org/10.1484/j.rm.4.2019009.

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20

Cross, Claire. "A. G. Dickens as a Yorkshire historian." Historical Research 77, no. 195 (2004): 111–26. http://dx.doi.org/10.1111/j.1468-2281.2004.00201.x.

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AbstractFor thirty years after graduating from Oxford in 1932 Dickens, a devoted Yorkshireman, produced a stream of articles on the intellectual, social and political history of the county in the sixteenth century, which culminated in 1959 in his pioneering work Lollards and Protestants in the Diocese of York, 1509–58. After leaving Hull for London in 1962 he never found a county in the south of England to replace Yorkshire in his affections, and moved from the history of the Reformation in its local context to concentrate upon the national and international history of religion in the early mo

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21

Marshall, Peter, and Curtis V. Bostick. "The Antichrist and the Lollards: Apocalypticism in Late Medieval and Reformation England." Sixteenth Century Journal 30, no. 2 (1999): 499. http://dx.doi.org/10.2307/2544725.

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22

McSheffrey, Shannon, and Curtis V. Bostick. "The Antichrist and the Lollards: Apocalypticism in Late Medieval and Reformation England." Albion: A Quarterly Journal Concerned with British Studies 31, no. 3 (1999): 452. http://dx.doi.org/10.2307/4052969.

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23

Royal, Susan. "Reforming Household Piety: John Foxe and the Lollard Conventicle Tradition." Studies in Church History 50 (2014): 188–98. http://dx.doi.org/10.1017/s0424208400001716.

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That the ecclesia in antiquity met in private homes was well known to first- and second-generation English reformers who sought to reshape the late medieval established Church. In the wake of Catholic accusations of novelty – and thus illegitimacy – evangelicals developed a history of their movement that stretched back through the generations to the early Church itself, and none more successfully than John Foxe (d. 1587), author of Acts and Monuments and England’s major martyrologist. A crucial link in this historical chain would prove to be the Lollards, medieval English heretics whose ‘privy

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24

Rex, R. "Lollards of Coventry, 1486-1522. Edited and translated by SHANNON MCSHEFFREY and NORMAN TANNER." Journal of Theological Studies 59, no. 1 (2008): 393–95. http://dx.doi.org/10.1093/jts/flm194.

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25

Linde, Cornelia. "Arguing with Lollards: Thomas Palmer, O.P., and De Translatione Scripture Sacre in Linguam Barbaricam." Viator 46, no. 3 (2015): 235–54. http://dx.doi.org/10.1484/j.viator.5.108333.

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26

Zakharov, Sergey A. "So-called “Lollardsʼs Catechism”. The translation of part from middle English to Russian with commentary and introduction article". Russian Journal of Church History 1, № 2 (2020): 77–89. http://dx.doi.org/10.15829/2686-973x-2020-2-23.

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Publication of the Russian translation of part of so-called “Lollardsʼs Catechism”, which was written by anonymous author in 14th century England. The title “Lollardsʼs Catechism” was given by first editors in the early 20th century, because the text wasnʼt originally entitled. The text is an expanded version of official Catechism, written by ordered archbishop of York John de Thoresby (died 1373). In comparison with the original, anonymous author focused on the ethos of clergy. For some time, researchers believed that the author of the text was John Wycliffe (1320-1384), but now this point of

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27

Kerby-Fulton, Kathryn. "The Antichrist and the Lollards: Apocalypticism in Late Medieval and Reformation England. Curtis V. Bostick." Speculum 77, no. 3 (2002): 880–82. http://dx.doi.org/10.2307/3301126.

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28

Hill II, Bracy. "Apocalyptic Lollards?: The Conservative Use of The Book of Daniel in the English Wycliffite Sermons." Church History and Religious Culture 90, no. 1 (2010): 1–23. http://dx.doi.org/10.1163/187124110x506518.

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AbstractToo frequently the biblical hermeneutics of the Lollards have been oversimplified and described as “sola scriptura” or “literal” for the purpose of comparison. Limited attention has been given to the hermeneutic of Scripture particularly that of the Old Testament, present in the Wycliffite homiletic tradition as espoused in the Middle English Wycliffite festial. Building on the work of Kantik Ghosh and Curtis V. Bostick, this study asserts that the Middle English Wycliffite sermons' focus upon the Old Testament prophetic literature as a source of figures fulfilled in the New Testament,

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29

Horner, Patrick J. "'The King Taught Us the Lesson': Benedictine Support for Henry V's Suppression of the Lollards." Mediaeval Studies 52 (January 1990): 190–220. http://dx.doi.org/10.1484/j.ms.2.306378.

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30

David, Zdeněk V. "Central Europe's Gentle Voice of Reason: Bílejovský and the Ecclesiology of Utraquism." Austrian History Yearbook 28 (January 1997): 29–58. http://dx.doi.org/10.1017/s0067237800016313.

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The Utraquist Church of Bohemia was unique among the late medieval defections in Western Christendom from the Church of Rome in that it involved the separation of an entire church, organized on a national territory, not merely an underground resistance of relatively isolated and scattered groups of sectarians, like the Waldensians or the Lollards. Moreover, the Bohemian Reformation was linked with a major social upheaval, the Hussite Revolution, lasting from 1419 to 1434, which historians have viewed as an early specimen, if not a prototype or the first link in the chain, of the revolutions of

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31

Galloway, Andrew. "Lollards and Their Influence in Late Medieval England. Fiona Somerset , Jill C. Havens , Derrick G. Pitard." Speculum 80, no. 1 (2005): 326–30. http://dx.doi.org/10.1017/s0038713400007545.

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32

Lewis, Anna. "“Give the Reason for the Hope that you Have”: Reginald Pecock’s Challenge to (Non)Disputing Lollards." Studies in Philology 112, no. 1 (2015): 39–67. http://dx.doi.org/10.1353/sip.2015.0007.

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33

Davies, Richard G. "Lollardy and Locality." Transactions of the Royal Historical Society 1 (December 1991): 191–212. http://dx.doi.org/10.2307/3679036.

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There can now be no doubt of the intellectual substance and cohesion of early Wyclifitism as expressed in the writings of educated clerks in immediate contact with the man himself. Most would accept, too, that this coherence was successfully transferred from Latin to English. However, although these Wyclifite scholars recognised the need for a corpus of literature to cater for a non-academic audience and provide the basis in ideas for a sustained movement, they had difficulty in supplying it. This might seem to offer easy comfort to those who are already doubtful whether people called Lollards

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34

Nichols, Ann Eljenholm. "Books-for-Laymen: The Demise of a Commonplace." Church History 56, no. 4 (1987): 457–73. http://dx.doi.org/10.2307/3166428.

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The exact relationship between Lollardy and the sixteenth-century Reformation long has eluded students of English history. Recent detailed studies of Lollard texts have underlined a continuity of belief and polemic.1 One significant difference, however, is the way in which reformers in the two periods used the commonplace saying that images are “laymen's books.” The Lollards, even those who were the most outspoken critics of images, used Gregory the Great's metaphor to support their positions. In the I 530s the English reformers used the commonplace in similar ways, but by the 1540s they had r

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35

Trivedi, Kalpen. "Lollards and Their Influence in Late Medieval England ed. by Fiona Somerset, Jill C. Havens, Derrick G. Pitard." Studies in the Age of Chaucer 27, no. 1 (2005): 358–61. http://dx.doi.org/10.1353/sac.2005.0037.

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36

Little, Katherine C. "Fiona Somerset, Jill C. Havens, and Derrick G. Pitard, eds., Lollards and their Influence in Late Medieval England." Yearbook of Langland Studies 18 (January 2004): 189–93. http://dx.doi.org/10.1484/j.yls.2.302619.

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37

Foss, David B. "‘Overmuch Blaming of the Clergy’s Wealth’: Pecock’s Exculpation of Ecclesiastical Endowment." Studies in Church History 24 (1987): 155–60. http://dx.doi.org/10.1017/s0424208400008305.

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The life and works of Reginald Pecock continue to fascinate, though they are a well-reaped field from which little new can be gleaned. Students of Pecock have naturally concentrated on the sensational and significant aspects of his career and writings: political historians on his trial and deposition, and the political motivations which may have lain behind these; ecclesiastical historians, following Gascoigne, on his defence of the abuses of the late-medieval Church, especially of non-preaching and non-resident bishops. Historians of thought have seen a modern rationalist exalting thejudgemen

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38

Wenzel, Siegfried. "Robert Lychlade's Oxford Sermon of 1395." Traditio 53 (1998): 203–30. http://dx.doi.org/10.1017/s0362152900012137.

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In the mid-1390s, a group of Oxford scholars caused the authorities some concern because of their Lollard sympathies, and for propagating heretical teachings at the university. Among them was Robert Lychlade, singled out by name in the following royal directive to the chancellor of Oxford dated 18 July 1395: We have learned reliably that some sons of iniquity, without heed of their salvation, living and studying at this university, and above all Robert Lychlade, who is allowed to speak there contemptuously (prophane), have been publishing, communicating, and teaching for some time, in that uni

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39

Litzenberger, Caroline. "Richard Rex. The Lollards. (Social History in Perspective.) New York: Palgrave. 2002. Pp. xv, 188. $21.95 paper. ISBN 0-333-59752-4." Albion 35, no. 4 (2004): 630–31. http://dx.doi.org/10.2307/4054302.

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40

Perett, Marcela K. "A Neglected Eucharistic Controversy: The Afterlife of John Wyclif's Eucharistic Thought in Bohemia in the Early Fifteenth Century." Church History 84, no. 1 (2015): 64–89. http://dx.doi.org/10.1017/s0009640714001711.

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The renewed interest in John Wyclif (d. 1384) has brought this late medieval figure back into the spotlight of historians, giving rise to numerous studies evaluating his thought and its implications in the context of late fourteenth century England. However, it is not possible fully to appreciate Wyclif's importance in late medieval European culture without understanding the legacy of his ideas on the continent. According to the accepted narrative, John Wyclif's thought was mediated to the continent through the scholarly contacts between the universities in Oxford and in Prague, and re-emerged

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41

Smart, Stefan J. "John Foxe and ‘The Story of Richard Hun, Martyr’." Journal of Ecclesiastical History 37, no. 1 (1986): 1–14. http://dx.doi.org/10.1017/s0022046900031882.

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In a very real sense the case of Richard Hunne is far from over. Ever since Hunne was found dead in his cell on the morning of Monday 4 Decembern 1514 – hanging from a staple by his own girdle – the issue of why he died and who was responsible has been the object of furious controversy among polemicists and historians alike. Many explanations have been put forward – some convincing, others merely ingenious – and all, in one sense or another, plausible. An equally interesting facet is the controversy that surrounds the account of the case. It is to this often neglected aspect of the affair – in

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42

Forrest, Ian. "The Dangers of Diversity: Heresy and Authority in the 1405 Case of John Edward." Studies in Church History 43 (2007): 230–40. http://dx.doi.org/10.1017/s0424208400003235.

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When John Edward of Brington in Northamptonshire abjured heresy in the ‘Greneyerd’ of Norwich cathedral close on Palm Sunday 1405, he was presented to the gathered crowds as a living example of the dangers of diversity in the Christian faith. Because heresy was feared as a fundamental challenge to doctrine, authority, and social harmony, the agents of Church and crown went to great lengths in the period between 1382 and the Reformation to advertise its depravity and illegality. The anti-heresy message was not, however, a simple one, and the judicial performances that constitute the Church’s pr

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43

Hudson, Anne. "Lollards and Reformers. Images and literacy in late medieval religion. By Margaret Aston. (History Series 22.) Pp. xii + 355 + 44 ills. The Hambledon Press, 1984. £20." Journal of Ecclesiastical History 36, no. 4 (1985): 657–59. http://dx.doi.org/10.1017/s0022046900044092.

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44

Kejř, Jiří. "Lollards and their Books. By Anne Hudson. (History Series, 45.) Pp. xv + 266 incl. ills + plates. London and Ronceverte: Hambledon Press, 1985. £20. 0 907628 60 5." Journal of Ecclesiastical History 38, no. 4 (1987): 636–37. http://dx.doi.org/10.1017/s0022046900023745.

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45

Edwards, A. S. G. "Anne Hudson, Lollards and Their Books. (History Series, 45; Literature Series, 3.) London and Ronceverte, W.Va.: Hambledon Press, 1985. Pp. xviii, 266; black-and-white facsimile illustrations. $30." Speculum 62, no. 02 (1987): 506–7. http://dx.doi.org/10.1017/s0038713400115301.

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46

Phillpott, Matthew. "Susan Royal. Lollards in the English Reformation: History, Radicalism, and John Foxe. Politics, Culture and Society in Early Modern Britain. Manchester: Manchester University Press, 2020. Pp. 296. $120.00 (cloth)." Journal of British Studies 60, no. 2 (2021): 468–69. http://dx.doi.org/10.1017/jbr.2020.199.

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47

Jeffrey, David Lyle. "The Antichrist and the Lollards: Apocalypticism in Late Medieval and Reformation England. By Curtis V. Bostick. Studies in Medieval and Reformation Thought 70. Leiden: Brill, 1998. xii + 229 pp. $81.00 cloth." Church History 70, no. 1 (2001): 160–62. http://dx.doi.org/10.2307/3654425.

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48

OP, Gabriel Torretta. "Our Lady reconsidered: John Knox and the Virgin Mary." Scottish Journal of Theology 67, no. 2 (2014): 165–77. http://dx.doi.org/10.1017/s0036930614000040.

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AbstractThe cult of the Virgin Mary had a complicated history in Scotland during the sixteenth century, with historical, devotional and literary evidence indicating both widespread acceptance of the church's traditional practices and growing dissatisfaction with them, particularly in elite culture. Anti-Marian polemics entered Scottish Christianity through various sources, including the Lollards around Kyle, the prominent witness of Patrick Hamilton, the preaching of Thomas Guillaume and George Wishart, the theological climate at St Leonard's college in St Andrews, as well as a number of popul

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49

Hanawalt, Barbara A., and Ben R. McRee. "The guilds of homo prudens in late medieval England." Continuity and Change 7, no. 2 (1992): 163–79. http://dx.doi.org/10.1017/s0268416000001557.

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Les corporations de jeunes et les corporations carnavalesques, c'est a dire de l'homo ludens, ainsi que les corporations des métiers ou de marchands ont bénéficié d'une recherche historique abondante, alors que les corporations tant socio-religieuses que celles des paroisses n'ont retenu l'attention que depuis peu de temps. Ces derniéres sont pourtant devenues de plus en plus importantes en Europe au bas Moyen Age. Alors que ces associations bénévoles jouaient une quantité de r^les pour leurs membres ou leurs communautés cet article recherche le rôle qu'elles jouent dans le changement politiqu

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50

McSheffrey, Shannon. "Curtis V. Bostick. The Antichrist and the Lollards: Apocalypticism in Late Medieval and Reformation England. (Studies in Medieval and Reformation Thought.) Leiden, Netherlands: E. J. Brill. 1998. Pp. xii, 229. $76.50. ISBN 90-04-11088-7." Albion 31, no. 3 (1999): 452–54. http://dx.doi.org/10.1017/s0095139000070733.

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