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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. Under any one author’s name, works are listed in chronological order of publication. Covering a wide range of texts–scholastic and extramural, in Latin and in English, written over half a century from Wyclif to Netter–Ghosh concludes that by the first half of the 15th century Lollardy had partly won the day. “Reginald Bishop Pecock and the Idea of ‘Lollardy.'” Barr and Hutchinson 251-65. Ghosh examines how Lollardy maintained some intellectual coherence, some aspects of Pecock’s “reimagined scholastic thought” in his debates with Lollardy, and moves at the end towards characterizing mid-fifteenth-century Lollardy and how it might “relate to late medieval politics of biblical interpretation” (253).} —. Ghosh examines “Wyclif’s meta-discursive engagement with scholastic episteme, especially the status of the arts in education. Second, Wyclif introduces the discourse of ‘happiness’ in relation to . Logic is crucial to understanding the impact of this critique on vernacular Lollardy since it lies at the core of his definition of “scriptural logic.” “This was one aspect of his thought,” Ghosh argues, “taken up most enthusiastically by his followers” (258); he examines how in the tract . [Gillespie argues that the recent focus on Arundel’s Constitutions has obscured the influence of the Council of Konstanz on the fifteenth-century English church. [From the abstract: “[W]as there a uniquely and identifiable northern culture that responded differently than the south to heresy and to religious concerns? “English Views on the Reforms to be Undertaken in the General Councils (1400-1418) with special reference to the proposals made by Richard Ullerston.” D. It was not intended to function as a blueprint for the entire clergy.] —. “The Lollard Trail: Some Clues to the Spread of Pre-Protestant Religious Dissent in Scotland, and its Legacy.” 33 (2003): 1-34. “A rhetorical study of selected English sermons of John Wycliff.” Diss., Northwestern University, 1969. “Minor Devotional Writings.” Edwards and Pearsall 147-175. The binding encompasses three Middle English texts: a Wycliffite New Testament, a lectionary for Dominicals and Ferials, and a text on planting and grafting.”] Shettle, G. On the contrary, by at least one measure, his theory of universals is less extreme than Walter Burley’s, as Wyclif himself observes. “Friar Richard ‘Of Both Sexes.'” Barr and Hutchinson 13-31. “Lollardy and the Legal Document.” Somerset, Havens, and Pitard 155-174. The study covers a wide variety of medieval texts including sermons and trial records, 93.3 (July, 2009): 471-479. This is supported as the writer disregards the invocation of the saints and the worship of the Virgin Mary in his disputation. “The following chapters,” Summers says in her introduction, “examine how each author’s predicament of persecution and imprisonment precipitates and even prescribes the politial nature of his literary self-portrayal” (3). Furthermore, the texts are designed to oppose and counter the printed word and propoganda of the Church with Lollardy’s own authoritative texts” (112). Arguing for a later date, nearer to the 1408 than 1382, than its editors Bazire and Colledge considered, Sutherland reads the text attending to the fact that the text was written “at a time of acute anxiety regarding the translation of the Bible and the role of the vernacular in theological discourse” (354). The volume was endowed to the chapel but it isn’t known whether it actually resided there. as an overtly heretical or threatening text” (107).] —. He emphasizes continuities in the two works’ pastoral aims, countering Nicholas Watson’s assertion that the two works address lay readers in contrasting ways.] —. [This book considers the relationship between the church, society and religion across five centuries of change. [The essay discusses Wyclif’s use of Wisdom , a passage of scripture that, according to Campi, Wyclif regarded as “the most difficult verse in the whole of scripture…due to the theoretical content it conveys, which relates to the issue of the creative, legislative and redemptive order imposed by God.”] —. Sharpe substantially shares the metaphysical view and principles of the other Oxford Realists, but he elaborates a completely different semantics, since he accepts the nominalist principle of the autonomy of thought in relation to the world, and Ockham’s explanation for the universality of concepts. This article seeks to shed some light on this issue through an analysis of the text “Of Mynystris in the Chirche,” a commentary on Matthew 24 and one of the longest Lollard discussions of the Bible’s eschatological prophecies. Raschko examines how the Lollard writers direct this conventional social model to reformist ends.] —. “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. 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.

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.

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

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

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.” .

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