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. Lollardy appears in the circle of readers around Margery de Nerford. Considering trends in scholarship on religious orthodoxy, the history of late medieval England, and the history of late medieval Europe, he proposes directions for future research.] —. 1663) show these women refashioning the courtroom audience into a congregation responsive to their clerical skills. [According to Ghosh, “one of the main reasons for Lollardy’s sensational resonance for its times, and for its immediate posterity, was its exposure of fundamental problems in late-medieval academic engagement with the Bible, its authority and its polemical uses. “Logic, Scepticism, and ‘Heresy’ in Early-Fifteenth Century Europe: Oxford, Vienna, Constance.” Denery, Ghosh, and Zeeman 261-83. “Wyclif and the Independence of the Church in England.” 95-119. “The Mole in the Vineyard: Wyclif at Syon in the Fifteenth Century.” Barr and Hutchinson 129-62. “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. While he never rejected the possibility of a just war in principle, he believed that it was all but impossible in practice. “John Wyclif and the Primitive Papacy.” 38.2 (2007): 159-90. Trefnant’s Register and in four that appear in BL, MS Harley 31) in the light of Wyclif’s doctrine of dominion and its implication that the clerical hierarchy and righteousness do not coincide, but that righteousness was the only true authority.] —. “Tobit’s Dog and the Dangers of Literalism: William Woodford O. Minnis focuses on the second determination, which “offers a of Wyclif’s view that every truth which is conducive to salvation is to be found in the Bible” (45). [“One of the most striking [of Wyclif’s ideas about the sacraments] is that ‘consent of love’ alone is sufficient for matrimony. “Untersuchungen über die Sprache John Bale’s.” Dissertation. “The Influence of the Rolle and Wyclifite Psalters upon the Psalter of the Authorized Version.” 98.3 (Summer, 2001): 315-39. [To understand Gascoigne’s pessimism about reform, Russell asks whether “the English ever placed their hopes in the efficacy of the general council as a reforming body.” Focusing primarily on Netter’s .
This list is divided alphabetically into four roughly equal parts: A-D, E-J, K-P, and R-Z. 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. 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.] —. According to Levy’s abstract for this article, “John Wyclif envisioned an ideal church that could be created in his own day, based on the model of the earliest apostolic community depicted in the New Testament. “Acts of Vagrancy: The C Version ‘Autobiography’ and the Statute of 1388.” Justice and Kerby-Fulton 208-317. Minnis describes several responses by Woodforde to this. [Ng argues that “what is most significant in this history [of the Reformation] is the continuity from the late medieval to the early modern period of the subversiveness of translation, when possession of the vernacular scripture could condemn one as a heretic and vernacular writings other than scripture were perceived as dangerous, always potentially heretical.
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This bibliography is intended to embrace all fields relevant to Lollard studies. “‘I Herd an Harping on a Hille’: Its Text and Context.” . Since many of the women she describes are orthodox, this book also illustrates the range of belief and practice along the continuum from orthodox to heterodox. [In response to the increasingly interdisciplinary study of Lollardy, Forrest explores how “lollard studies” have diverged from the disciplinary study of medieval history. “Heresy Inquisition and Authorship, 1400-1560.” Flannery and Walker 130-145. “Trying Testimony: Heresy, Interrogation and the English Woman Writer, 1400—1670.” Ph. It argues that women writers turned discourses meant to incriminate them to their own instructional purposes. 1438), Protestant reformer Anne Askew (d.1546), and Quakers Katherine Evans (d.1692) and Sarah Cheevers (fl. “The very shape of what emerged as ‘Lollardy,’ as well as ‘orthodoxy,’ was determined by the very rich . [Ghosh analyzes the combination of scholastic discourse and anti-academic polemic in a Wycliffite treatise on the Eucharist (De oblacione iugis sacrifcii), placing the treatise in the context a larger fifteenth-century debate over the appropriate method and style for theological writing, given its widening audience.] —. For Wyclif, the Law of Christ calls upon Christians to conform themselves to the poor and humble Christ of the Gospels. “‘Authorial Intention’ and ‘Literal Sense’ in the Exegetical Theories of Richard Fitzralph and John Wyclif: An Essay in the Medieval Theories of Biblical Hermeneutics.” . To “locate Langland more precisely on the intellectual map of his day,” Minnis compares his use of Trajan to John Wyclif’s, especially “in relation to Wyclif’s unusual version of the . The question is deeply connected to whether women can preach, and therefore to the status of languages in which the Word might be preached.] —. [Minnis considers the theology of Brut’s arguments on women priests (recorded in Bp. He traces the echoes of Chaucer’s texts throughout contemporary philosophical and theological texts, including Wycliffite writings, concerned with truth and verifiability, women priests, sin, sexuality, and the sacraments.] —. as Critic of Wycliffite Exegesis.” , of Wyclif’s belief that “present-day religion is full of human institutions and traditions which have no Biblical precedent—and therefore they should be removed” (45), which argued that religious orders should also be removed. In this way, Lollardy becomes a space for proof of Kempe’s authority and orthodoxy.] Moser, Otto. [This is about Westminster School MS 3; it discusses the composition of the various booklets in the manuscript, revising earlier arguments by Hanna and others, to conclude that it was compiled in a secular context.] Mozley, J. Dividing work on sermons into “sermon,” “preacher,” and “society,” Muessig’s historiographical paper discusses how historians use sermons, investigate the diversity of preachers, and have developed studies which examine sermons as sources for intellectual and moral life in the middle ages.] Muir, Lawrence. “Conciliarism and Heresy in England.” Gillespie and Ghosh 155-165.
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Full copies of some out-of-copyright texts are now available for download on this list. Sizes of downloads are given in megabytes (mb) at the end of the entry. [Gray returns to this important Carthusian manuscript for a full discussion of the relationships among its images and lyrics, and its relevance to the “spiritual landscape of late medieval England” (116).] Green, Richard F. [Argues that the odd juxtaposition in Purvey’s Heresies and Errors (as recorded by Lavenham) of a discussion of the marriage of those linked in spiritual affinity (godparents) with the question of whether bastards can inherit the throne can be explained by the situation surrounding John of Gaunt’s marriage to Katherine Swynford and his ambitions for the Beauforts (his illegitimate children by Katherine) in 1396. In at least one notable case, the mid-fourteenth century reforms of Archbishop Thoresby, York identified the problems and found the solutions before Lollardy existed. Wyclif actually bears comparison to two other fourteenth-century critics: Marsilius of Padua and William of Ockham. “William Langland’s ‘Kynde Name’: Authorial Signature and Social Identity in Late Fourteenth Century England.” Lee Patterson, ed. [According to the abstract, “The exact relationship between Lollardy and the sixteenth-century Reformation long has eluded students of English history. ‘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. For Sullivan, a former world record holder in both the 50m and 100m freestyle, the past two years have not been without struggle.Years of training had taken a heavy toll, resulting in two shoulder surgeries – and a third upcoming. Age: 31 (8/30/1985)Occupation: Sports - Other Most Famous For: the current world record holder for the 50 m Freestyle and the 100m Freestyle "These that are sitting before me have been students of T and O, T my father, have been students of T and O, are still students of T and O, even though T returned to the heavens in 1985.Stephanie Louise Rice, OAM (born 17 June 1988) is an Australian former competitive swimmer.