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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. Whatever its fate as a religious movement, it had successfully changed the intellectual landscape of England.”] —. [Rather than seeking after a doctrinally discrete group, Ghosh asks “whether it would be possible to identify a set of religio-intellectual interests pointing, not exactly towards a definitively outlined ‘heretical’ profile perhaps, but nevertheless to a more or less coherent , characterized pre-eminently by an intelligent and informed criticism of authority. As opposed to earlier theories of the relation of the liberal arts to philosophy, which argued that the arts were “remedial,” the means by which “the ‘reasonable’ human soul is led to recognize itself and its origins, from which it has been separated” by the fall (255, 253). In describing that influence, he asserts that intellectuals after Arundel’s time shared an interest in reform with the earlier followers of Wyclif at Oxford, although the two groups disagreed on the means for that reform. “The Geography of Dissent: Lollardy, Popular Religion, and Church Reform in Late Medieval York.” Ph. The north did, in fact, develop a different religious culture from the south. “Grace and Freedom in the Soteriology of John Wyclif.” 60 (2005): 279-337. For Wyclif, the universal is numerically identical with its singulars, but numerical identity is governed by something weaker than the indiscernibility of identicals.”] Spencer, Helen Leith. [On the heresy of Dominican Richard Helmsley, condemned in Newcastle-upon-Tyne in 1385. Furnivall’s Last Fling: The Wyclif Society and Anglo-German Scholarly Relations, 1882-1992.” 65.272 (2014): 790-811. [From the abstract: “In Forschungen zum ‘Ackermann aus Böhmen’ (1930), Alois Bernt writes that every literary work is influenced by the time in which it was written. In addition, he uses John Wiclef’s key term—the right to property—as an interpretation of the right to possess one’s own life.”] Stevenson, Joseph. Within the chapter on the heretics, she argues that “both texts construct textual identities whose exemplary behavior in the face of imprisonment and persecution is designed to encourage other Lollards in the firmness of their beliefs, and convince [them] of the corruption of the Church. Sutherland illuminates the complicated and very self-aware stand the work’s author takes on the problem of translation.] Swanson, R. Swanson observes that the volume “would provide a channel for Wycliffite ideas to spread in the area; but that the volume was meant to join the chapel possessions suggests that it was not seen .

These have beefn bookmarked and reviewed for completeness. Spade’s, below) appears in an issue of Vivarium dedicated to medieval realism; other essays in the volume, aside from these two, specifically concern Scotus, Sharpe, and Holcot. In the , by contrast, Wyclif aligns “the idea theorica of the artes with a state of prelapsarian gracefulness and happiness, from which the methods and disciplines of contemporary academia are an inevitable decline” (257). First, the , in so far as they designate academic disciplines, are not longer thought of either as remedial of the fallen human condition, or as propaedeutic to an apprehension of divine truth. He explains that vernacular religious literature had continental influences and contends that, while it was often interested in liturgy and orthodox reform, it was still “imaginative and inventive.”] Gilpin, William. “London, British Library, Additional MS 37049 – A Spiritual Encyclopedia.” Barr and Hutchinson 99-116. The established religious culture of the north, of both the organized church and the lay spirituality, was grappling with the same issues that concerned Lollards, but came up with solutions which were perfectly in keeping with the orthodox church without falling into heresy. 244 (discussed by Hanna in “Two Lollard Codices”), Bodley 647 shows “access to a common Lollard copying centre or ‘library.” Hanna describes the history of the volume’s early use and interpretation, and concludes with an argument for its thematic coherence “devoted to a discussion of proper priesthood.” An appendix provides a full collation.] Hanna, William. According to Levy, “The popular portrayal of John Wyclif (d. Spencer includes editions of the documents relevant to his case.] —. [Spencer gives a history of Furnivall’s efforts to publish Wyclif’s Latin works, spurred by the quincentenary of Wyclif’s death in 1384.

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In addition, Mapes is one of the countrys oldest manufacturers of musical strings for use on pianos, guitars, banjos, and mandolins." "#1 Wire Mill Road, Elizabethton, TN 37643. In addition, Mapes is one of the countrys oldest manufacturers of musical strings for use on pianos, guitars, banjos, and mandolins." "#210 - 2106 Main Street, Vancouver, BC V5T 3C5 Canada. This list is divided alphabetically into four roughly equal parts: A-D, E-J, K-P, and R-Z. “‘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.] —. Wyclif did not summarily dismiss the contents of those thirteenth- and fourteenth-century collections of papal letters which began with Gregory IX’s 1234 Liber Extra. Scattergood argues that Cole probably dates the text too early.] —. [Scattergood examines ways in which, unlike other lollards, Oldcastle “was a special case. “An English Version of Some Events in Bohemia During 1434.” . [While this book does not discuss Wyclif or his contemporaries directly, it gives a very helpful discussion of many of this issues, such as the varieties and effects of different kinds of pardons, which play out in the texts of the later fourteenth century.] Shagan, Ethan. Therefore, it concerns political as well as religious history, since it asserts that, even at the popular level, political and theological processes were inseparable in the sixteenth century.”] Shepherd, Stephen. The paper distinguishes two common medieval notions of a universal, the Aristotelian/ Porphyrian one in terms of predication and the Boethian one in terms of being metaphysically common to many.

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