John Wycliffe
ENGLISH THEOLOGIAN
English theologian, philosopher, church reformer, and promoter of the first complete translation of the Bible into English. He was one of the forerunners of the Protestant Reformation. The politico-ecclesiastical theories that he developed required the church to give up its worldly possessions, and in 1378 he began a systematic attack on the beliefs and practices of the church. The Lollards, a heretical group, propagated his controversial views.
Early Life And Career
Wycliffe was born in the North Riding of Yorkshire and received his formal education at the University of Oxford, where his name has been associated with three colleges, Queen’s, Merton, and Balliol, but with some uncertainty. He became a regent master in arts at Balliol in 1360 and was appointed master of the college, but he resigned in 1361 to become vicar of Fillingham, the college’s choicest living, or church post. There is some doubt as to whether or not he became soon afterward warden of Canterbury Hall, a house for secular (pastoral) and regular (monastic) clergy; but there was a petition from the university to the pope in 1362 to “provide” for him, and he was given a prebend (a stipend) at Aust in the church of Westbury-on-Trym. He drew his prebend while residing elsewhere, a practice he condemned in others. In 1363 and 1368 he was granted permission from the bishop of Lincoln to absent himself from Fillingham in order to study at Oxford, though in 1368 he exchanged Fillingham for Ludgershall, a parish nearer the university. He became a bachelor of divinity about 1369 and a doctor of divinity in 1372.
Political Activities And Theories
On April 7, 1374, Edward III appointed Wycliffe to the rectory of Lutterworth in place of Ludgershall, and about this time the theologian began to show an interest in politics. He received a royal commission to the deputation sent to discuss with the papal representatives at Brugge the outstanding differences between England and Rome, such as papal taxes and appointments to church posts. In this work, Wycliffe showed himself to be both a patriot and a king’s man.
He complemented this activity with his political treatises on divine and civil dominion (De dominio divino libri tres and Tractatus de civili dominio), in which he argued men exercised “dominion” (the word is used of possession and authority) straight from God and that if they were in a state of mortal sin, then their dominion was in appearance only. The righteous alone could properly have dominion, even if they were not free to assert it. He then proceeded to say that, as the church was in sin, it ought to give up its possessions and return to evangelical poverty. Such disendowment was, in his view, to be carried out by the state, and particularly by the king. These politico-ecclesiastical theories, devised with ingenuity and written up at inordinate length, may be criticized as the work of a theorizer with a limited sense of what was possible in the real world. Exhibiting an ingenuousness and lack of worldly wisdom, he became a tool in the hands of John of Gaunt (1340–99), Duke of Lancaster and a younger son of Edward III, who, from motives less scrupulous than those of Wycliffe, was opposed to the wealth and power of the clergy.
Wycliffe preached acceptably in London in support of moderate disendowment, but the alliance with Gaunt led to the displeasure of his ecclesiastical superiors, and he was summoned to appear before them in February 1377. The proceedings broke up in disorder, and Wycliffe retired unmolested and uncondemned. That year saw Wycliffe at the height of his popularity and influence. Parliament and the king consulted him as to whether or not it was lawful to keep back treasure of the kingdom from Rome, and Wycliffe replied that it was. In May Pope Gregory XI issued five bulls against him, denouncing his theories and calling for his arrest. The call went unanswered, and Oxford refused to condemn its outstanding scholar. Wycliffe’s last political appearance was in the autumn of 1378 when, after Gaunt’s men killed an insubordinate squire who had taken refuge in Westminster Abbey, he pleaded for the crown before Parliament against the right of sanctuary. Wycliffe defended the action on the ground that the king’s servants might lawfully invade sanctuaries to bring criminals to justice.
Wycliffe’s Attack On The Church
He returned to Lutterworth and, from the seclusion of his study, began a systematic attack on the beliefs and practices of the church. Theologically, this was facilitated by a strong predestinarianism that enabled him to believe in the “invisible” church of the elect, constituted of those predestined to be saved, rather than in the “visible” church of Rome—that is, in the organized, institutional church of his day. But his chief target was the doctrine of transubstantiation—that the substance of the bread and wine used in the Eucharist is changed into the body and blood of Christ. As a Realist philosopher—believing that universal concepts have a real existence—he attacked it because, in the annihilation of the substance of bread and wine, the cessation of being was involved. He then proceeded on a broader front and condemned the doctrine as idolatrous and unscriptural. He sought to replace it with a doctrine of remanence (remaining)—“This is very bread after the consecration”—combined with an assertion of the Real Presence in a noncorporeal form.
Meanwhile, he pressed his attack ecclesiastically. The pope, the cardinals, the clergy in remunerative secular employment, the monks, and the friars were all castigated in language that was bitter even for 14th-century religious controversy. For this exercise, Wycliffe was well equipped. His restless, probing mind was complemented by a quick temper and a sustained capacity for invective. Few writers have damned their opponents’ opinions and sometimes, it would appear, the opponents themselves, more comprehensively.
Yet most scholars agree that Wycliffe was a virtuous man. Proud and mistaken as he sometimes was, he gives an overall impression of sincerity. Disappointed as he may have been over his failure to receive desirable church posts, his attack on the church was not simply born of anger. It carried the marks of moral earnestness and a genuine desire for reform. He set himself up against the greatest organization on earth because he sincerely believed that organization was wrong, and if he said so in abusive terms he had the grace to confess it. Neither must his ingenuousness be forgotten. There was nothing calculated about the way in which he published his opinions on the Eucharist, and the fact that he was not calculating cost him—in all probability—the support of John of Gaunt and of not a few friends at Oxford. He could afford to lose neither.
Translation Of The Bible
From August 1380 until the summer of 1381, Wycliffe was in his rooms at Queen’s College, busy with his plans for a translation of the Bible and an order of Poor Preachers who would take Bible truth to the people. (His mind was too much shaped by Scholasticism, the medieval system of learning, to do the latter himself.) There were two translations made at his instigation, one more idiomatic than the other. The most likely explanation of his considerable toil is that the Bible became a necessity in his theories to replace the discredited authority of the church and to make the law of God available to every man who could read. This, allied to a belief in the effectiveness of preaching, led to the formation of the Lollards. The precise extent to which Wycliffe was involved in the creation of the Lollards is uncertain. What is beyond doubt is that they propagated his controversial views.
In 1381, the year when Wycliffe finally retired to Lutterworth, the discontent of the labouring classes erupted in the Peasants’ Revolt. His social teaching was not a significant cause of the uprising because it was known only to the learned, but there is no doubt where his sympathies lay. He had a constant affection for the deserving poor. The archbishop of Canterbury, Simon of Sudbury, was murdered in the revolt, and his successor, William Courtenay (1347–96), a more vigorous man, moved against Wycliffe. Many of his works were condemned at the synod held at Blackfriars, London, in May 1382; and at Oxford his followers capitulated, and all his writings were banned. That year, Wycliffe suffered his first stroke at Lutterworth; but he continued to write prolifically until he died from a further stroke in December 1384.
Assessment
It is no wonder that such a controversial figure produced—and still produces—a wide variety of reactions. The monks and friars retaliated, immediately and fiercely, against his denunciations of them, but such criticism grew less as the Reformation approached. Most of Wycliffe’s post-Reformation, Protestant biographers see him as the first Reformer, fighting almost alone the hosts of medieval wickedness.
The Lollards
The first Lollard group centred (c. 1382) on some of Wycliffe’s colleagues at Oxford led by Nicholas of Hereford. The movement gained followers outside of Oxford, and the anticlerical undercurrents of the Peasants’ Revolt of 1381 were ascribed, probably unfairly, to the influence of Wycliffe and the Lollards. In 1382 William Courtenay, archbishop of Canterbury, forced some of the Oxford Lollards to renounce their views and conform to Roman Catholic doctrine. The sect continued to multiply, however, among townspeople, merchants, gentry, and even the lower clergy. Several knights of the royal household gave their support, as well as a few members of the House of Commons.
The accession of Henry IV in 1399 signaled a wave of repression against heresy. In 1401 the first English statute was passed for the burning of heretics. The Lollards’ first martyr, William Sawtrey, was actually burned a few days before the act was passed. In 1414 a Lollard rising led by Sir John Oldcastle was quickly defeated by Henry V. The rebellion brought severe reprisals and marked the end of the Lollards’ overt political influence.
Driven underground, the movement operated henceforth chiefly among tradespeople and artisans, supported by a few clerical adherents. About 1500 a Lollard revival began, and before 1530 the old Lollard and the new Protestant forces had begun to merge. The Lollard tradition facilitated the spread of Protestantism and predisposed opinion in favour of King Henry VIII’s anticlerical legislation during the English Reformation.
From its early days the Lollard movement tended to discard the scholastic subtleties of Wycliffe, who probably wrote few or none of the popular tracts in English formerly attributed to him. The most complete statement of early Lollard teaching appeared in the Twelve Conclusions, drawn up to be presented to the Parliament of 1395. They began by stating that the church in England had become subservient to her “stepmother the great church of Rome.” The present priesthood was not the one ordained by Christ, while the Roman ritual of ordination had no warrant in Scripture. Clerical celibacy occasioned unnatural lust, while the “feigned miracle” of transubstantiation led men into idolatry. The hallowing of wine, bread, altars, vestments, and so forth was related to necromancy. Prelates should not be temporal judges and rulers, for no man can serve two masters. The Conclusions also condemned special prayers for the dead, pilgrimages, and offerings to images, and they declared confession to a priest unnecessary for salvation. Warfare was contrary to the New Testament, and vows of chastity by nuns led to the horrors of abortion and child murder. Finally, the multitude of unnecessary arts and crafts pursued in the church encouraged “waste, curiosity, and disguising.” The Twelve Conclusions covered all the main Lollard doctrines except two: that the prime duty of priests is to preach and that all men should have free access to the Scriptures in their own language. The Lollards were responsible for a translation of the Bible into English, by Nicholas of Hereford, and later revised by Wycliffe’s secretary, John Purvey.
A variety of other martyrs for the Lollard cause were executed during the next century, including the Amersham Martyrs in the early 1500s and Thomas Harding in 1532, one of the last Lollards to be made victim. A gruesome reminder of this persecution is the 'Lollards Pit' in Thorpe Wood, now Thorpe Hamlet, Norwich, Norfolk, where men are customablie burnt.[8]
Lollards were effectively absorbed into Protestantism during the English Reformation, in 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.[9] 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 "foster-child" of the Wycliffite heresy.[10] Scholars debate whether Protestants actually drew influence from Lollardy or whether they referred to it to create a sense of tradition.
Despite the debate about the extent of Lollard influence there are ample records of the persecution of Lollards from this period. In the Diocese of London there are records of about 310 Lollards being prosecuted or forced to abjure between 1510 and 1532. In Lincoln 45 cases against Lollardy were heard in 1506–07 and in 1521 there were 50 abjurations and 5 burnings of Lollards. In 1511 Archbishop Warham presided over the abjuration of 41 Lollards from Kent and the burning of 5.[11]
The extent of Lollardy in the general populace at this time is unknown, but the prevalence of Protestant iconoclasm in England suggests Lollard ideas may still have had some popular influence if Huldrych Zwingli was not the source, as Lutheranism did not advocate iconoclasm. Lollards were persecuted again between 1554 and 1559 during the Revival of the Heresy Acts, under the Catholic Mary I of England, which specifically suppressed heresy and Lollardy.
The similarity between Lollards and later English Protestant groups such as the Baptists, Puritans, and Quakers, also suggests some continuation of Lollard ideas through the Reformation.
Representations in art and literature[edit]
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.[12] 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.
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