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Relevant bibliographies by topics / Wycliffe, john, -1384

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Academic literature on the topic 'Wycliffe, john, -1384'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 February 2023

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Journal articles on the topic "Wycliffe, john, -1384"

1

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, no. 2 (July 8, 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 view isn’t shared by scientists. The rhetoric presented in the text gives the reasons to believe that the text was written by one of the wandering preachers, who may have belonged to the Lollards, who were especially active in England in the second half of the 14th century.

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Stansfield-Cudworth, R. E. "From Minority to Maturity: The Evolution of Later Lollardy." Socio-Historical Examination of Religion and Ministry 3, no. 2 (December 15, 2021): 325–52. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.07.

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Though English supporters of the Oxford theologian John Wycliffe (d.1384)—known as “Lollards”—had been drawn from academic and noble/gentry circles during the later-fourteenth and early-fifteenth centuries, persecution, equation of heresy with sedition, and the failure of Sir John Oldcastle’s Rebellion (1414) ensured overt abandonment of Lollard ideas. Consequently, post-1414 (“later”) Lollardy in England has been characterized as an amorphous, introverted network—appealing to those of lesser socio-economic status—being unworthy of description as a sect because of its deficiency of organization. However, the movement’s consistency and infrastructure are reappraised by considering its heterogeneity in terms of society (demography, literacy, and socio-economic status), interactions (modes of dissemination), and motivation, participation, and organization (appreciating the dynamics of religious movements). From a comparative perspective, Lollardy’s acephalous, reticulate infrastructure—similarly to that of Waldensianism and other movements—may have proved beneficial by facilitating adaptability during persecution thereby ensuring Lollardy’s survival until the Reformation.

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Wilks, Michael. "Wyclif and the Great Persecution." Studies in Church History. Subsidia 10 (1994): 39–63. http://dx.doi.org/10.1017/s0143045900000107.

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As has been remarked often enough, Lollardy was the first real English heresy, and its progenitor, John Wyclif, inspired what Anne Hudson has so rightly termed a ‘premature Reformation’, a reformation which had far more immediate impact in Hussite Bohemia, but in England left Wyclif for a century and a half as a voice crying in the wilderness, a prophet without honour in his own country. Since history is usually studied backwards, his name is most commonly associated with the alleged eucharistic heresy condemned at the Blackfriars Council of May 1382. This was more significant for its timing than its substance. The actual charges were not only a distortion of Wyclif’s theory, and Wyclif himself was never specifically named, but any reasonably intelligent scholastic could have worked it out from Wyclif’s philosophical principles at least ten years earlier. But the eucharist had the great advantage of being a theological matter, which no one could contest the right of bishops and masters to deal with, and this made it a far more effective stick with which the papalists could belabour their lay opponents—and by 1382 the times were far more propitious. The Peasants’ Revolt of 1381, an event with which Wyclif’s name was quickly linked, had thrown the regency government of the young Richard II into turmoil: and Lollardy, newly introduced as a term of abuse, could be represented as a recipe for any number of horrors, not least the assassination of bishops. The murder of Archbishop Sudbury in 1381 had opened up the way for his replacement by Wyclif’s leading opponent, the very vigorous bishop of London, William Courtenay. All this was however simply the culmination of a long process against Wyclif which had resulted in two abortive heresy trials in 1377 and 1378. In both cases Wyclif was rescued by royal intervention, by John of Gaunt. Wyclif, as he had proudly proclaimed, was a dericus regis, a king’s clerk, a member of the royal household: and as Christopher Given-Wilson has recently shown, king’s clerks might be few in number (and exceptionally cheap to maintain, since they could—as Wyclif was—be paid out of normal pluralism), but they wielded a degree of influence out of all proportion to their numbers.

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Levy, Ian Christopher. "John Wyclif and the Eucharistic Words of Institution: Context and Aftermath." Church History 90, no. 1 (March 2021): 21–44. http://dx.doi.org/10.1017/s0009640721000731.

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In matters of eucharistic theology, John Wyclif (d. 1384) is best known for his rejection of the scholastic doctrine of transubstantiation. There were many reasons why Wyclif came to regard this doctrine as fundamentally untenable, such as the impossibility of substantial annihilation and the illogicality of accidents existing apart from subjects, but chief among them was his deep dissatisfaction with the prevailing interpretation of Christ's words, “Hoc est corpus meum,” the words of institution required to confect the sacrament in the Mass. Wyclif insisted that getting this proposition right was essential for a correct understanding of Christ's presence in the Eucharist. This article presents Wyclif's position on this matter within the context of later medieval scholastic discussions in an effort to lend clarity to his larger understanding of eucharistic presence. The article will then trace the reception of Wyclif's ideas to Bohemia at the turn of the fifteenth century, with special attention given to the Prague master Jakoubek of Stříbro. One finds that Wyclif, and then later Jakoubek, developed new and effective means of conceptualizing the conversion of the eucharistic elements, thereby expanding the ways in which one can affirm Christ's presence in the consecrated host and the salvific effects of that presence for faithful communicants.

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Levy, Ian Christopher. "Grace and Freedom in the Soteriology of John Wyclif." Traditio 60 (2005): 279–337. http://dx.doi.org/10.1017/s0362152900000283.

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The popular portrayal of John Wyclif (d. 1384) is that of the inflexible reformer whose views of the Church were driven by a strict determinism that divided humanity into two eternally fixed categories of the predestined and the damned. In point of fact, however, Wyclif's understanding of salvation is quite nuanced and well worth careful study. It may be surprising to find that Wyclif's soteriology has not received a thoroughgoing analysis, one that would pull together the many facets involved in medieval conceptions of the salvific process. Instead, one finds some insightful, but abbreviated, analyses that tend to focus more on specific aspects, rather than offering a comprehensive view. The best sources are Lechler, Robson, and Kenny, all three of whom offer valuable appraisals. Actually, Lechler comes the closest to a broad view within his study of Wyclif, but well over a century has passed since it was first published. Needless to say, there has been an enormous amount of research done on late medieval thought since then, research that enables us to situate Wyclif more thoroughly within the discussions of his day. Even Robson's work is more than forty years old by now. And, while Kenny's treatment is comparatively recent at twenty years old, he tackles the subject only as part of a more strictly philosophical discussion of necessity and contingency. We will, of course, consider the views of each of these scholars in the course of this essay, the purpose of which is to offer a full appraisal of Wyclif's soteriology in its many facets. This means that we will first discuss the related questions of divine will and human freedom, and their impact upon his soteriology. Then we will examine his views on sin, grace, merit, justification, faith, and predestination, all within the larger medieval context. What we should find is that Wyclif's soteriology makes quite a lot of room for human free will even as he insists on the leading role of divine grace in all good works. Futhermore, Wyclif will emerge as a subtle thinker who most often presents a God who is at once just and merciful, extending grace and the possibility of salvation to all.

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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 (March 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 in the Latin writings of Jan Hus. This article argues that John Wyclif's thought, especially his critique of the church's doctrine of transubstantiation, found a larger audience among the rural clerics and laity in Bohemia, whom it reached through Peter Payne, who simplified and disseminated the works of the Oxford master. Wyclif's critique of transubstantiation sparked a nationwide debate about the nature of the Eucharist, generating numerous treatises, both in Latin and in the vernacular, on the subject of Christ's presence in the sacrament of the mass. This debate anticipated, a full century earlier, the famous debate between Luther and Zwingli and the Eucharistic debates of the sixteenth century Reformation more generally. The proliferation of vernacular Eucharistic tractates in Bohemia shows that Wyclif's critique of transubstantiation could be answered in a number of different ways that included both real presence (however defined) and figurative theologies—a fact, which, in turn, explains the doctrinal diversity among the Lollards in England.

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PATRICK HORNBECK, J. "Theologies of Sexuality in English ‘Lollardy’." Journal of Ecclesiastical History 60, no. 1 (January 2009): 19–44. http://dx.doi.org/10.1017/s0022046908005988.

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Using the records of heresy trials as well as the vernacular texts composed by English dissenters during the period 1381–1521, this article chronicles the development of Wycliffite and Lollard views about sexuality and lay and clerical marriage. John Wyclif's Latin writings reveal that he both professed caution about clerical marriage and articulated a culturally traditional theology of sexuality. Whereas his hesitation at the prospect of a married clergy gave way to enthusiasm among later dissenters, his ideas about lay sexuality resonated with dissenting and mainstream writers alike. The evidence calls further into doubt the view that Lollardy was an innovative movement with respect to issues of gender and sexuality.

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McHardy, A. K. "Superior Spirituality Versus Popular Piety in Late-Medieval England." Studies in Church History 42 (2006): 89–98. http://dx.doi.org/10.1017/s0424208400003867.

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When K. B. McFarlane wrote his biography of John Wycliffe he was surprised to find that the hero who emerged was not Wycliffe himself but his implacable opponent, William Courtenay, the archbishop of Canterbury from 1381 to 1396. ‘Justice has never been done to Courtenay’s high qualities, above all to the skill and magnanimity with which he led his order through the crisis that now threatened it’, he wrote admiringly, adding by way of explanation that, ‘Since the reformation his has been the unpopular side.’ The impression McFarlane gave is that there were two ecclesiastical camps in late fourteenth-century England: heretical and orthodox. The fabric of English church life was fractured then, for ever, by the beliefs and work of Wycliffe and his adherents; was not McFarlane’s biography entitled John Wycliffe and the Beginnings of English Nonconformity? Yet McFarlane’s assessment of heresy was that this was far from being a monolithic movement; indeed, in a private letter he wrote, ‘Wycliffe was merely an extremist in a widespread reform movement.’

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9

Cesalli, Laurent. "Intentionality and Truth-Making: Augustine's Influence on Burley and Wyclif 's Propositional Semantics." Vivarium 45, no. 2 (2007): 283–97. http://dx.doi.org/10.1163/156853407x217777.

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AbstractWalter Burley (1275-c.1344) and John Wyclif (1328-1384) follow two clearly stated doctrinal options: on the one hand, they are realists and, on the other, they defend a correspondence theory of truth that involves specific correlates for true propositions, in short: truth-makers. Both characteristics are interdependent: such a conception of truth requires a certain kind of ontology. This study shows that a) in their explanation of what it means for a proposition to be true, Burley and Wyclif both develop what we could call a theory of intentionality in order to explain the relation that must obtain between the human mind and the truth-makers, and b) that their explanations reach back to Augustine, more precisely to his theory of ocular vision as exposed in the De trinitate IX as well as to his conception of ideas found in the Quaestio de ideis.

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10

Levy, Ian Christopher. "John Wyclif: Christian Patience in a Time of War." Theological Studies 66, no. 2 (June 2005): 330–57. http://dx.doi.org/10.1177/004056390506600205.

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[John Wyclif (d. 1384) was well acquainted with the medieval traditions of just war and crusading articulated by theologians and canon lawyers. Yet he had become disillusioned with a Christian society that exploited these traditions to pursue destructive policies of repression and conquest, thereby forsaking the eternal Law of Christ. For Wyclif, the Law of Christ calls upon Christians to conform themselves to the poor and humble Christ of the Gospels. While Wyclif never rejected the possibility of a just war in principle, he believed that it was all but impossible in practice. Even where a nation might have a just claim, the better path is always the way of Christ, suffering evil patiently rather than inflicting sufferings upon one's neighbor.]

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Dissertations / Theses on the topic "Wycliffe, john, -1384"

1

Aldridge, F. A. "The development of the Wycliffe Bible Translators and the Summer Institute of Linguistics, 1934-1982." Thesis, University of Stirling, 2012. http://hdl.handle.net/1893/10058.

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This thesis examines the development of one of the twentieth century’s largest North American faith missions, the dual-organizational combination of the Wycliffe Bible Translators (WBT) and the Summer Institute of Linguistics (SIL) from its founding in 1934 to 1982. WBT-SIL grew out of the distinctive vision of its founder, William Cameron Townsend (1896-1982), a former Central American Mission missionary. The extraordinarily inventive Townsend conceived of an approach to Christian mission that construed Bible translation as a linguistic and quasi-scientific enterprise, thereby permitting the non-sectarian SIL side of the organization to collaborate with anticlerical governments in Latin America, where it undertook pioneer Bible translation for indigenous peoples speaking as-yet unwritten languages. This unique government relations and scientific approach to missions was at many points in conflict with the prevailing missionary ethos of the organization’s North American evangelical constituency. Therefore the WBT side of the mission functioned as the religious arm of the enterprise for the purposes of publicity and recruiting. The dual organization drew sharp critique from nearly every quarter, ranging from North American evangelicals to Latin American Catholics to secular anthropologists. The controversial nature of the organization begs the question: Why did WBT-SIL become the largest faith mission of the twentieth century? This study seeks to answer this question by analysing the development WBT-SIL in both its foreign and domestic settings. The principal argument mounted in this thesis is that WBT-SIL met with success because its leaders and members followed Townsend’s lead in pragmatically adapting the organization to widely varying contexts both at home in North America and abroad as it sought to serve indigenous peoples through Bible translation, literacy and education. By striking a creative balance between maintaining the essentials of a traditional faith mission and imaginative breaking with convention when conditions necessitated a progressive approach, WBT-SIL became one of the largest and yet most unusual of twentieth-century evangelical missions.

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2

Regetz, Timothy. "Lollardy and Eschatology: English Literature c. 1380-1430." Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1404582/.

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In this dissertation, I examine the various ways in which medieval authors used the term "lollard" to mean something other than "Wycliffite." In the case of William Langland's Piers Plowman, I trace the usage of the lollard-trope through the C-text and link it to Langland's dependence on the Parable of the Wheat and the Tares. Regarding Chaucer's Parson's Tale, I establish the orthodoxy of the tale's speaker by comparing his tale to contemporaneous texts of varying orthodoxy, and I link the Parson's being referred to as a "lollard" to the eschatological message of his tale. In the chapter on The Book of Margery Kempe, I examine that the overemphasis on Margery's potential Wycliffism causes everyone in The Book to overlook her heretical views on universal salvation. Finally, in comparing some of John Lydgate's minor poems with the macaronic sermons of Oxford, MS Bodley 649, I establish the orthodox character of late-medieval English anti-Wycliffism that these disparate works share. In all, this dissertation points up the eschatological character of the lollard-trope and looks at the various ends to which medieval authors deployed it.

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Van, Dussen Michael J. "England and the Empire: Heresy, Piety and Politics, 1381-1416." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1243351989.

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Hauck, Nikol. "Lexikální a slovotvorné rozdíly v překladu Nového zákona Johnem Purveyem (1388) a překladateli Bible Douay-Rheims (1582) na pozadí historického vývoje angličtiny." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-322163.

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The main objective of the present thesis is to characterize lexical and word-formation differences in the New Testament translation by John Purvey (also known as the second version of the Wycliffite Bible, 1388) and the translators of the Douay-Rheims Bible (1582), with the focus on the differences which are believed to be influenced by the objective changes in the language. For this reason, the very analysis is preceded by two chapters, the first one identifying the subjective strategies of the translators and the second one describing the objective changes that occurred in the language during the two hundred years that separate the two Bibles. The comparison of the Wycliffite and Douay-Rheims Bible, which is also a contribution to a word-formation and lexical-semantic development from the fourteenth to the sixteenth century, is based on four books of the New Testament, namely the Gospel of Mark, Acts of the Apostles, the Second Epistle to the Corinthians and the Book of Revelation. The thesis also aims to assess the attitude of the translators towards their common source, the Latin Vulgate, but leaves aside the circumstances of religious controversy and its impact on the motivation and strategy of the translators. Another objective is to assess both translations as certain milestones in the...

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Books on the topic "Wycliffe, john, -1384"

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Wycliffite spirituality. New York: Paulist Press, 2013.

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Lahey, Stephen E. John Wyclif. New York: Oxford University Press, 2008.

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Caughey, Ellen W. John Wycliffe: Herald of the Reformation. Ulrichsville, Ohio: Barbour Pub., 2001.

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1812-1879, Lorimer Peter, ed. John Wycliffe and his English precursors. London: Religious Tract Society, 1990.

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Long, John Douglas. The Bible in English: John Wycliffe and William Tyndale. Lanham, MD: University Press of America, 1998.

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Patrick, Kenny Anthony John, ed. Wyclif in his times. Oxford [Oxfordshire]: Clarendon Press, 1986.

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1938-, Hudson Anne, ed. Studies in the transmission of Wyclif's writings. Aldershot, England: Ashgate, 2008.

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Wycliffite Controversies. Turnhout: Brepols Publishers, 2011.

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John Wycliffe und seine Rolle bei der Entstehung der modernen englischen Rechtschreibung und des Wortschatzes. Frankfurt am Main: Lang, 1998.

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1938-, Hudson Anne, Wilks Michael, and Ecclesiastical History Society, eds. From Ockham to Wyclif. Oxford [Oxfordshire]: Published for the Ecclesiastical History Society by B. Blackwell, 1987.

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Book chapters on the topic "Wycliffe, john, -1384"

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"R66. Iohannes Wyclif ( John Wyclif, Wyclyf, Wiclif, Wycliffe, Wiclef), um 1330 –1384." In Lateinische Dialoge 1200-1400, 638–44. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004160330.i-826.226.

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"R66. Iohannes Wyclif ( John Wyclif, Wyclyf, Wiclif, Wycliffe, Wiclef), um 1330 –1384." In Lateinische Dialoge 1200-1400, 638–44. BRILL, 2007. http://dx.doi.org/10.1163/9789047420637_085.

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"John Wyclif (1328–1384)." In A Reader in Ecclesiology, 98. Routledge, 2016. http://dx.doi.org/10.4324/9781315565118-39.

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"John Wyclif, C. 1331–1384." In A Companion to John Wyclif, 1–65. BRILL, 2006. http://dx.doi.org/10.1163/9789047409052_002.

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