"Latin verse, and so is similar to the better known and appreciated 14th-century English poem, Cursor Mundi. Richard Rolle (1290–1349) wrote an English Psalter. Many religious works are attributed to Rolle, but it has been questioned how many are genuinely from his hand. Many of his works were concerned with personal devotion, and some were used by the Lollards. The 14th century theologian John Wycliffe is credited with translating what is now known as Wycliffe's Bible, though it is not clear how much of the translation he himself did. This translation came out in two different versions. The earlier text"
"Lollardy Lollardy (Lollardism, Lollard movement) was a pre-Protestant Christian religious movement that existed from the mid-14th century to the English Reformation. It was initially led by John Wycliffe, a Roman Catholic theologian who was dismissed from the University of Oxford in 1381 for criticism of the Roman Catholic Church. The Lollards' demands were primarily for reform of Western Christianity. They formulated their beliefs in the Twelve Conclusions of the Lollards. ""Lollard"", ""Lollardi"" or ""Loller"" was the popular derogatory nickname given to those without an academic background, educated (if at all) only in English, who were reputed to follow the teachings"
"resulting from the teachings of John Wycliffe, a member of Oxford University. Wycliffe argued that scripture was the best guide to understanding God's intentions, and that the superficial nature of the liturgy, combined with the abuses of wealth within the Church and the role of senior churchmen in government, distracted from that study. A loose movement that included many members of the gentry pursued these ideas after Wycliffe's death in 1384 and attempted to pass a Parliamentary bill in 1395: the movement was rapidly condemned by the authorities and was termed ""Lollardy"". The English bishops were charged to control and"
"the first complete translation and the first to gain widespread acceptance and use. The Church authorities comdemned Wycliffe's translation because they deemed the commentary included with the work to be heretical, and because they feared a vernacular translation of the Bible from the Latin Vulgate, absent appropriate catechesis, would lead the ignorant laity to reject Church authority and fall into heresy. Wycliffe was the inspiration for what would become the Lollard movement, which was considered heretical by the Church. The Constitutions of Oxford, established in 1409 by Archbishop Thomas Arundel, were further punitive measures intended to punish heresy in England"
"an undertone of anti-clericalism that indicated a rightness for reform. A second, less powerful influence was the intellectual impact of certain English reformers, such as the long-term impact of John Wycliffe (1328–1384) and his “Lollardy” reform movement, together with a stream of Reformation treatises and pamphlets from Martin Luther, John Calvin, and other reformers on the continent. The interpretation by Geoffrey Elton in 1960 is representative of the orthodox interpretation. He argues that: Social historians after 1960 began in-depth investigations of English religion at the local level, and discovered the orthodox interpretation was quite mistaken. The Lollardy movement had largely"
"They rejected the value of papal pardons. Special vows were considered to be in conflict with the divine order established by Christ and were regarded as anathema. Sixteenth-century martyrologist John Foxe described four main beliefs of Lollardy: opposition to pilgrimages and saint worship, denial of the doctrine of transubstantiation, and a demand for English translation of the Scriptures. One group of Lollards petitioned Parliament with The Twelve Conclusions of the Lollards by posting them on the doors of Westminster Hall in February 1395. While by no means a central authority of the Lollards, the Twelve Conclusions reveal certain basic Lollard"
"John Oldcastle, a knight and captain for the Prince of Wales. He protected and hid preachers from the Statute of Heresy. Oldcastle and other Lollard-sympathizing knights pleaded with King Henry IV to change the law. They argued that the King should take the money the Church was wasting and put it into England's armoury, almshouses, and universities. Many students of Oxford University were also Lollard sympathizers. Students translated Wycliffe's work and began to debate the lawfulness of Bible translations. However, despite their efforts, the persecution of Lollards continued. The knights' arguments were shot down, and Oxford was discredited by the"
"was not, by itself, a Reformation. However, the political break with Rome was inseparable from the success of Protestantism. English Catholicism was strong and popular in the early 1500s, and while there were those who held Protestant sympathies, they would have remained a religious minority if political events had not intervened. An earlier reform movement that anticipated some Protestant teachings but remained outside the religious mainstream was Lollardy. Derived from the writings of John Wycliffe, a 14th-century theologian and Bible translator, Lollardy stressed the primacy of Scripture and emphasised the preaching of the word over the sacrament of the altar,"
"England’s monasteries. The University of Oxford also protected Wycliffe and similar academics on the grounds of academic freedom and, initially, allowed such persons to retain their positions despite their controversial views. Lollards first faced serious persecution after the Peasants' Revolt in 1381. While Wycliffe and other Lollards opposed the revolt, one of the peasants’ leaders, John Ball, preached Lollardy. The royalty and nobility then found Lollardy to be a threat not only to the Church, but to English society in general. The Lollards' small measure of protection evaporated. This change in status was also affected by the 1386 departure of"
"Nicholas Hereford Nicholas [of] Hereford (died in 1420 in the Charterhouse of Coventry) was an English Bible translator, Lollard, reformer on the side of John Wycliffe, Fellow of The Queen's College, Oxford and Chancellor of the University of Oxford in 1382. He was a Doctor of Theology, which he achieved at Oxford University in 1382. His name probably came from the southwestern English city of Hereford. Nicholas studied at the University of Oxford, and was ordained a priest in 1370 and earned in 1382 the degree of Doctor of Theology. Nicholas criticized the luxury of the Church and reaffirmed the"
"his call for a reformation of its wealth, corruption and abuses. Wycliffe, an Oxford scholar, went so far as to state that ""... The Gospel by itself is a rule sufficient to rule the life of every Christian person on the earth, without any other rule."" The Lollard movement continued with his pronouncements from pulpits even under the persecution that followed with Henry IV up to and including the early years of the reign of Henry VIII. The first break with Rome (subsequently reversed) came when Pope Clement VII refused, over a period of years, to annul Henry's marriage to"
"forefront of the Puritan movement in intellectual circles, presenting the orthodox position on the doctrine of the trinity. Dillingham's text was included in the 1679 text of Spenser's ""Works"", which was reissued in 1732. Theodore Bathurst Theodore Bathurst (c. 1587–1652), also known as Theophilus Bathurst was an English poet and translator who wrote in the Latin language. His most notable work is ""Calendarium Pastorale"" (). Bathurst was descended from an ancient family of Hothorpe in Northamptonshire, and a relative of Dr Ralph Bathurst, the famous English physician, scholar, and divine. He entered Trinity College, Cambridge in 1602, but graduated BA"
"religious beliefs were considerably influenced by Lollard cleric William Swynderby, who preached in Almeley during his youth. Lollardy was a politico-religious movement initiated by prominent theologian John Wycliffe in the 1370s during his service in the University of Oxford. Lollard beliefs were outlined in the 1395 The Twelve Conclusions of the Lollards, which dealt with their opposition to capital punishment, rejection of religious celibacy, and belief that members of the Clergy should be held accountable to civil laws. The Conclusions also rejected pilgrimages, ornamentation of churches, and religious images because these were said to take away from the true nature"
"collectors (John Leland, Matthew Parker, William Cecil, Robert Cotton, etc.) were able to save some of the monastic holdings from destruction. It was in the spirit of such private generosity that efforts to overturn the Reformation’s more destructive impulses that moved Thomas Bodley to help re-establish the library at Oxford. Similar currents can be observed in the Continental Reformation, with some books taken from the monasteries moved to Lutheran churches. A more enduring effect was the shift of surviving monastic collections to the universities. Many universities which were founded in the 16th century had their libraries enriched tremendously by works"
"translation directly from the Vulgate into Middle English – a version now known as Wycliffe's Bible. It is probable that he personally translated the Gospels of Matthew, Mark, Luke, and John; and it is possible he translated the entire New Testament, while his associates translated the Old Testament. Wycliffe's Bible appears to have been completed by 1384, additional updated versions being done by Wycliffe's assistant John Purvey and others in 1388 and 1395. Wycliffe's followers, known as Lollards, followed his lead in advocating predestination, iconoclasm, and the notion of caesaropapism, while attacking the veneration of saints, the sacraments, requiem masses,"
"which Lollardy played a role. Since Lollards had been underground for more than a hundred years, the extent of Lollardy and its ideas at the time of the Reformation is uncertain and a point of debate. Ancestors of Blanche Parry (the closest person to Elizabeth I of England for 56 years) and of Blanche Milborne (who raised Edward VI and Elizabeth I) had Lollard connections. However, many critics of the Reformation, including Thomas More, associated Protestants with Lollards. Leaders of the English Reformation, including Archbishop Thomas Cranmer, referred to Lollardy as well, and Bishop Cuthbert of London called Lutheranism the"
"""Lollard"", while its generic meaning ""a lazy vagabond, an idler, a fraudulent beggar"" is not recorded before 1582. Two other possibilities for the derivation of ""Lollard"" are mentioned by the ""Oxford English Dictionary"", Lollardy was a religion of vernacular scripture. Lollards opposed many practices of the Catholic church. Anne Hudson has written that a form of ""sola scriptura"" underpinned Wycliffite beliefs, but distinguished it from the more radical ideology that anything not permitted by scripture is forbidden. Instead, Hudson notes that Wycliffite ""sola scriptura"" held the Bible to be ""the only valid source of doctrine and the only pertinent measure"
"William Tyndale William Tyndale (; sometimes spelled ""Tynsdale"", ""Tindall"", ""Tindill"", ""Tyndall""; – ) was an English scholar who became a leading figure in the Protestant Reformation in the years leading up to his execution. He is well known for his translation of the Bible into English. He was influenced by the work of Desiderius Erasmus, who made the Greek New Testament available in Europe, and by Martin Luther. A number of partial translations had been made from the seventh century onward, but the spread of Wycliffe's Bible in the late 14th century led to the death penalty for anyone found"
"to the priesthood, Lollards thought confession to a priest was unnecessary since according to them priests did not have the ability to forgive sins. Lollards challenged the practice of clerical celibacy and believed priests should not hold government positions as such temporal matters would likely interfere with their spiritual mission. Although Lollardy is denounced as a heresy (by the Roman Catholic Church and the early pre-reformation Church of England), initially Wycliffe and the Lollards were sheltered by John of Gaunt and other anti-clerical nobility, who may have wanted to use Lollard-advocated clerical reform to acquire new sources of revenue from"
"an English translation of ""Leben Jesu"" which became a source of religious doubts for Froude and many of his contemporaries. Critics have also identified Thomas Carlyle's novel ""Sartor Resartus"" and Spinoza as sources of Sutherland's doubts, and those of many of his contemporaries. Meanwhile, the Oxford Movement, headed by John Henry Newman as well as Froude's brother Richard Hurrell Froude, was attacking the Church's move towards liberalism and secularism, advocating instead a greater emphasis on Catholic doctrine. The Movement provided a serious challenge to Protestant beliefs, with Newman later converting to Roman Catholicism. Although Froude was devoted to Newman for"
"in the early fifteenth century. Lollards were followers of John Wycliffe (c. 1330–84) and later Jan Hus (c. 1369–1415), who called for reform of the Church and rejected its doctrine on the Eucharist. Despite evidence of a number of burnings of heretics and limited popular support for its anti-sacramental elements, it probably remained a small movement. There were also further attempts to differentiate Scottish liturgical practice from that in England, with a printing press established under royal patent in 1507 in order to replace the English Sarum Use for services. The Reformation, carried out in Scotland in the mid-sixteenth century"
"the medieval Dutch word meaning ""to mutter"". This reflected the Dutch's views on worship through their reading of the Scripture. The most important group of lollards were a group of knights who were a part of the king's court. Sir William Neville, Sir John Montague and Sir William Beachamp were a part of this group and had the support of the Black Prince and John of Gaunt (1371–1382), reflecting the tradition of noble anticlericalism. At Lutterworth, Purvey, with Wycliffe's concurrence, he revised the 1382 English translation of the Bible, originally done by Wycliffe and Nicholas of Hereford. The primary purpose"
"holding the latter to be but a memorial. Unlike Protestants, the early Lollards lacked access to the printing press and failed to gain a foothold among the church's most popular communicators, the friars. Unable to gain access to the levers of power, the Lollards were much reduced in numbers and influence by the 15th century. They sometimes faced investigation and persecution and rarely produced new literature after 1450. Lollards could still be found—especially in London and the Thames Valley, in Essex and Kent, Coventry, Bristol and even in the North—and many would be receptive to Protestant ideas. More respectable and"
"from the lower and less educated ranks of the profession, leading to frequent complaints about their standards of education or ability. Although there is little clear evidence that standards were declining, this would be one of the major grievances of the Reformation. Heresy, in the form of Lollardry, began to reach Scotland from England and Bohemia in the early fifteenth century. Lollards were followers of John Wycliffe (c. 1330–84) and later Jan Hus (c. 1369–1415), who called for reform of the Church and rejected its doctrine on the Eucharist. Despite evidence of a number of burnings of heretics and limited"
"John Wycliffe John Wycliffe (; also spelled ""Wyclif"", ""Wycliff"", ""Wiclef"", ""Wicliffe"", ""Wickliffe""; 1320s – 31 December 1384), an English scholastic philosopher, theologian, Biblical translator, reformer, English priest, and a seminary professor at the University of Oxford, became an influential dissident within the Roman Catholic priesthood during the 14th century and is considered an important predecessor to Protestantism. Wycliffe attacked the privileged status of the clergy, which bolstered their powerful role in England. He then attacked the luxury and pomp of local parishes and their ceremonies. Wycliffe also advocated translation of the Bible into the vernacular. In 1382 he completed a"
"Philosophical discourse was stimulated by the rediscovery of Aristotle and his emphasis on empiricism and rationalism. Scholars such as Peter Abelard (d. 1142) and Peter Lombard (d. 1164) introduced Aristotelian logic into theology. In the late 11th and early 12th centuries cathedral schools spread throughout Western Europe, signalling the shift of learning from monasteries to cathedrals and towns. Cathedral schools were in turn replaced by the universities established in major European cities. Philosophy and theology fused in scholasticism, an attempt by 12th- and 13th-century scholars to reconcile authoritative texts, most notably Aristotle and the Bible. This movement tried to employ"
"the major grievances of the Reformation. Heresy, in the form of Lollardry, began to reach Scotland from England and Bohemia in the early fifteenth century. Lollards were followers of John Wycliffe (c. 1330 –84) and later Jan Hus (c. 1369 –1415), who called for reform of the Church and rejected its doctrine on the Eucharist. Despite evidence of the burning of heretics and some popular support for its anti-sacramental elements, it probably remained a small movement. From the fifteenth century, Renaissance humanism encouraged critical theological reflection and calls for ecclesiastical renewal in Scotland. As early as 1495 some Scots were"
"these ideas after Wycliffe's death in 1384 and attempted to pass a Parliamentary bill in 1395: the movement was rapidly condemned by the authorities and was termed ""Lollardy"". The English bishops were charged to control and counter this trend, disrupting Lollard preachers and to enforcing the teaching of suitable sermons in local churches. By the early 15th century, combating Lollard teachings had become a key political issue, championed by Henry IV and his Lancastrian followers, who used the powers of both the church and state to combat the heresy. Pilgrimages were a popular religious practice throughout the Middle Ages in"
"early reformers like Martin Luther, was not formally trained in theology but in law. Like many early reformers, however, he was influenced by Renaissance humanism, which led to an interest in the original meaning of biblical and patristic texts and criticism of medieval scholastics for straying from this meaning in favor of philosophical distinctions. Analysis of his work, however, shows that he found himself using some of the same distinctions employed by the scholastics, and some of the criticisms he made of scholastic theology may have actually been based on his own misunderstanding. It is clear, however, that Calvin's use"
"continuation of Lollard ideas through the Reformation. The Church used art as an anti-Lollard weapon. Lollards were represented as foxes dressed as monks or priests preaching to a flock of geese on misericords. These representations alluded to the story of the preaching fox found in popular medieval literature such as ""The History of Reynard the Fox"" and ""The Shifts of Raynardine"". The fox lured the geese closer and closer with its words until it was able to snatch a victim to devour. The moral of this story was that foolish people are seduced by false doctrines. Lollardy Lollardy (Lollardism, Lollard"
"and Roger Bacon. Notable authors include: Scholastic theology continued to develop as the 13th century gave way to the fourteenth, becoming ever more complex and subtle in its distinctions and arguments. The 14th century saw in particular the rise to dominance of the nominalist or voluntarist theologies of men like William of Ockham. The 14th century was also a time in which movements of widely varying character worked for the reform of the institutional church, such as conciliarism, Lollardy and the Hussites. Spiritual movements such as the Devotio Moderna also flourished. Notable authors include: The Renaissance yielded scholars the ability"
"scripture was the best guide to understanding God's intentions, and that the superficial nature of the liturgy, combined with the abuses of wealth within the Church and the role of senior churchmen in government, distracted from that study. A loose movement that included many members of the gentry pursued these ideas after Wycliffe's death in 1384 and attempted to pass a Parliamentary bill in 1395: the movement was rapidly condemned by the authorities and was termed ""Lollardy"". The English bishops were charged with controlling and countering this trend, disrupting Lollard preachers and to enforcing the teaching of suitable sermons in"
"away with the existing hierarchy and replace it with the ""poor priests"" who lived in poverty, were bound by no vows, had received no formal consecration, and preached the Gospel to the people. Itinerant preachers spread the teachings of Wycliffe. The bull of Gregory XI impressed upon them the name of Lollards, intended as an opprobrious epithet, but it became, to them, a name of honour. Even in Wycliffe's time the ""Lollards"" had reached wide circles in England and preached ""God's law, without which no one could be justified."" In the years before his death in 1384 he increasingly argued"