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, and Religious Experience Before and After Arundel.” Gillespie and Ghosh 115-132. The play demonstrates two central Protestant theological tenets in its exposition of monarchy: first is the discrediting of transubstantiation or the notion that the appearances of bread and wine remain even though the substances are transformed into the body and blood of Christ and second, image-making and false pretenses have created a false religion of the state.”] Cammack, Melvin M. “Yet Another ‘Lost’ Chapter of Wyclif’s as containing thirteen tracts, the last seven of which later collected under a single item (viz. This allows for a broader and more consistent account of the order and dating of the (1372) and other Wyclif’s writings.”] —. The article includes, as an Appendix, an edition of the poem in Latin, with a translation.] Carr, J. [This essay argues that a loan in the Shipman’s Tale bears resemblance to a tithe and comments on controversies surrounding the practice, including Wycliffite resistance to tithing.] Colledge, E. Within this, she makes use of Lollard critiques of images (when discussing Virginia and the Physician’s Tale), and Lollard discourse and “understondynge” (in the Parson’s Tale).] Colletti, Theresa. Philadelphia: University of Pennsylvania Press, 200. [Within her study, Colletti makes mention of the fact that “like many medieval reform movements, Lollardy was hospitable to women” (141), and that they were permitted to preach. Chaucer is concerned with language and its ability to convey meaning, both as a poet and as a thinker grappling with the philosophical and intellectual currents of his day.”] Conetti, M. According to the abstract, “The German Johannes Sharpe is the most important and original author of the so called “Oxford Realists”: his semantic and metaphysical theories are the end product of the two main medieval philosophical traditions, realism and nominalism, for he contributed to the new form of realism inaugurated by Wyclif, but was receptive to many nominalist criticisms. “William Thorpe and His Lollard Community: Intellectual Labor and the Representation of Dissent.” Hanawalt and Wallace 199-221. “Rhetoric and the Politics of the Literal Sense in Medieval Literary Theory: Aquinas, Wyclif, and the Lollards.” . If the ‘lexical minutiae’ found here are sometimes clearly Lollard in character, they are at other times clearly indebted to the orthodox tradition” (2).] —. Christopher Ocker argues that interpreters developed a biblical poetics very similar to that cultivated and promoted by Protestants in the sixteenth century, which was reinforced by the adaptation of humanist rhetoric to Bible reading after Lorenzo Valla. Therefore, the article re-examines documents pertaining to the dates of the prebendary and the payments Wycliffe received for it.”] Ortmann, Franz J. Rather than reflect cautious attention to boundaries of “orthodox” belief, ‘A Schort Reule of Lif’ shows that common devotional interests could transcend matters of ideology.”] “‘To þe worschipe of God and profite of his peple’: Lollard Sermons on the Parable of the Labourers in the Vineyard.” Bose and Hornbeck 175-192. Note that this history here on Oxford during Wyclif’s time has been greatly updated and fleshed out in the volume by Catto and Evans entitled on Late Medieval Oxford. … continue reading »


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