The Università degli Studi di Milano will host “Before and After Wyclif: Sources and Textual Influences” on 12-13 September 2016.
The conference aims to “enhance our understanding of Wyclif’s thought and his place within his contemporary intellectual milieu from the standpoint of textual dependence and/or influence.”
More information, including a list of speakers, can be found here.
The Annual Symposium on Medieval and Renaissance Studies provides a convenient summer venue in North America for scholars in all disciplines to present papers, organize sessions, participate in roundtables, and engage in interdisciplinary discussion. The goal of the symposium is to promote serious scholarly investigation of the medieval and early modern worlds.
We invite proposals for papers, sessions, and roundtables on all topics and in all disciplines of medieval and early modern studies. Proposals from learned societies and scholarly associations are particularly welcome. The deadline for proposals submissions is December 31.
The plenary speakers for this year will be Barbara Newman, of Northwestern University, and Teofilo Ruiz, of the University of California, Los Angeles.
The Symposium is held on the beautiful midtown campus of Saint Louis University, hosted by the Center for Medieval and Renaissance Studies. On-campus housing options include affordable, air-conditioned apartments and a luxurious boutique hotel. Inexpensive dorm meal plans are available.
All sessions take place in state-of-the-art classrooms and auditoriums with complete audiovisual facilities. All sessions, events, meals, and housing are located within easy walking distance of each other. A rich variety of restaurants, bars, and cultural venues are also only a short walk away.
During their stay, participants are welcome to utilize the Vatican Film Library as well as the rare book and manuscript collections of the nearby Pius XII Library. Those interested in using the Vatican Film library, should contact Susan L’Engle (lengles [at] slu [dot] edu) by email or phone at 314-977-3090. Participants may also use the library’s regular collections, which are especially strong in medieval and early modern studies.
All sessions are 90 minutes long. A variety of session formats are welcome. Preference will be given to organized sessions that involve participants from multiple institutions.
To register, follow this link: http://www.regonline.com/SMRS_CFP2016
The Lollard Society will sponsor two sessions at the 51st International Congress on Medieval Studies in Kalamazoo, MI (May 12-15, 2016):
1. What Do We Mean by Devotion?
2. Lollardy and Literature
Please send your abstract (approx. 200 words) and a completed Participant Information Form to Mary Raschko (raschkml[at]whitman[dot]edu) no later than September 15, 2015.
A two-day workshop on ‘Wyclif and the Realist Tradition in 14th-Century Logic’ will be held at the University of St. Andrews on 16-17 May 2015. Proposals should be submitted by 12 January.
Historians of logic have known for decades that the 14th century was a tremendously productive period in the Latin West. As far as the relationship between logic and metaphysics is concerned, however, research has tended to focus on the nominalist tradition associated with Ockham and Buridan. The aim of this workshop is to redress the balance a little by focussing instead on the realist tradition that spans the 14th century. We have singled out for special mention the influential figure of John Wyclif, whose Logic is currently being re-edited here at St Andrews, but we welcome contributions involving other figures from Walter Burley to Paul of Venice.
Each accepted paper will standardly be allocated an hour including time for discussion. Authors of accepted papers will be provided with meals during the conference and overnight accommodation for three nights. Please submit abstracts of around 250 words to the organizers Mark Thakkar (mnat [at] st-andrews [dot] ac [dot] uk) and Stephen Read by Monday 12 January 2015. They will notify you of the outcome by the end of January.
The list of participants currently includes Jenny Ashworth, Laurent Cesalli, Alessandro Conti, and Sara Uckelman, and we gratefully acknowledge the support of the Scots Philosophical Association.
Further details will be made available in due course on the website: http://www.st-andrews.ac.uk/arche/events/event?id=866.
Kennedy, Kathleen E. The Courtly and Commercial Art of the Wycliffite Bible. Turnhout: Brepols, 2014. [From the publisher: “The Courtly and Commercial Art of the Wycliffite Bible examines the illuminations of the first complete translation of the Bible into English and situates this art within networks of artists catering to bourgeois and noble clientele in both London and the provinces from the late fourteenth century into the early sixteenth century.]
Somerset, Fiona. Feeling Like Saints: Lollard Writings after Wyclif. Ithaca, NY: Cornell University Press, 2014. [From the publisher: “While lollardy has attracted much attention in recent years, much of what we think we know about this English religious movement is based on records of heresy trials and anti-lollard chroniclers. In Feeling Like Saints, Fiona Somerset demonstrates that this approach has limitations. A better basis is the five hundred or so manuscript books from the period (1375–1530) containing materials translated, composed, or adapted by lollard writers themselves. These writings provide rich evidence for how lollard writers collaborated with one another and with their readers to produce a distinctive religious identity based around structures of feeling.]
This installment features essays from After Arundel: Religious Writing in Fifteenth-Century England, edited by Vincent Gillespie and Kantik Ghosh, as well as other recently published articles and book chapters. Please contact Mary Raschko regarding any changes that should be made to the material below or to request inclusion of a secondary source in the next update.
Barr, Helen. “‘This Holy Tyme’: Present Sense in the Digby Lyrics.” Gillespie and Ghosh, 307-323. [Barr argues that the poet’s use of the present tense in the Digby Lyrics projects a unified, ethical kingdom that contrasts with “the divisions, factions, and unrest following the deposition of Richard II and the threats to the institutional church posed by the challenges of the Lollards.”]
Bradley, Christopher G. “Censorship and Cultural Continuity: Love’s Mirror, The Pore Caitif, and Religious Experience Before and After Arundel.” Gillespie and Ghosh, 115-132. [Bradley argues for more attention to religious experience in the study of vernacular theology and models such study with his comparative reading of Love’s Mirror and the Pore Caitif. He emphasizes continuities in the two works’ pastoral aims, countering Nicholas Watson’s assertion that the two works address lay readers in contrasting ways.]
—. “The Letter of Richard Wyche: An Interrogation Narrative.” PMLA 127.3 (2012): 626-642. [Bradley translates the only surviving copy of the Letter of Richard Wyche from Latin into modern English. This edition includes a brief introduction describing the Wycliffite heresy as well as the context of Wyche’s imprisonment and interrogation that he recounts in the letter.]
Catto, Jeremy. “After Arundel: The Closing or the Opening of the English Mind?” Gillespie and Ghosh, 43-54.
Cole, Andrew. “Staging Advice in Oxford, New College, MS 288: On Thomas Chaundler and Thomas Bekynton.” Gillespie and Ghosh, 245-263. [The essay describes a shift in the fifteenth century from the pastoral to the secular in the advice offered to bishops, creating “what might be called in some instances a ‘mirror for bishops’ tradition.” Cole addresses Wycliffite advice literature, claiming that it combines pastoral and secular advice traditions. More broadly, however, he argues that study of ecclesiastical humanism raises questions about the relevance of “the Wycliffite paradigm” in the latter half of the fifteenth century.]
Gillespie, Vincent. “Chichele’s Church: Vernacular Theology in England after Thomas Arundel.” Gillespie and Ghosh, 3-42. [Gillespie argues that the recent focus on Arundel’s Constitutions has obscured the influence of the Council of Konstanz on the fifteenth-century English church. 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. 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.”]
Hill, Bracy V. “Apocalyptic Lollards? The Conservative Use of the Book of Daniel in English Wycliffite Sermons.” Church History and Religious Culture 90.1 (2010): 1-23. [From the article abstract: “This study asserts that the Middle English Wycliffite sermons’ focus upon the Old Testament prophetic literature as a source of figures fulfilled in the New Testament, the reluctance of the politically conservative Wycliffite movement to embrace a radical apocalyptic vision, and the overriding concern of Lollard hermeneuts to acquire certitude resulted in the limited use of the book of Daniel in Wycliffite sermonic literature.”]
Hornbeck, J. Patrick. “‘A Prophane or Hethyn Thing’: English Lollards on Baptism and Confirmation.” Mediaeval Studies 74 (2012): 283-306. [This article surveys Wyclif’s writings about sacraments of initiation, especially focusing on the Trialogus, as well as trial court records of lollards that addressed baptism and, more rarely, confirmation. Hornbeck concludes that critiques of these sacraments were complex and diverse, with lollard positions varying considerably from those articulated by Wyclif.]
Hudson, Anne. “So Far and Yet So Near.” Preaching the Word in Manuscript and in Print in Late Medieval England: Essays in Honour of Susan Powell. Ed. Martha W. Driver and Veronica O’Mara. Turnhout: Brepols, 2013. 49-62. [Demonstrating that a geographically remote manuscript may contain a superior text to those remaining in England, Hudson explains why two Bohemian copies of Wyclif’s sermons provide a more accurate witness than the Cambridge, Trinity College manuscript that is the basis for the Wyclif Society’s late nineteenth century edition. The relevant manuscripts are Cambridge, Trinity College, MS B.16.2 and Wolfenbüttel Herzog August Bibliothek MSS Helmstedt 306 and 565.]
Johnson, Ian. “Vernacular Theology/Theological Vernacular: A Game of Two Halves?” Gillespie and Ghosh, 73-88.
Karáth, Tamás. “Vernacular Authority and the Rhetoric of Sciences in Pecock’s The Folewer to the Donet and in The Court of Sapience.” Gillespie and Ghosh, 285-303. [With the aim to explore continuities in a genre before and after Arundel’s Constitutions, Karáth analyzes how Pecock and an anonymous author draw on previous discourses pertaining to the classifications of the sciences and highlights how each author describes the limitations or dangers of composing such works in English.]
Kuczynski, Michael. “An Unpublished Lollard Psalms Catena in Huntington Library MS HM 501.” Journal of the Early Book Society 13 (2010): 95-138.
Lahey, Stephen. “Richard FitzRalph and John Wyclif: Untangling Armachanus from the Wycliffites.” Richard FitzRalph: His Life, Times and Thought. Ed. Michael W. Dunne and Simon Nolan. 204-213. [Lahey aims to show that FitzRalph’s and Wyclif’s antifraternalism was a point of contrast for the two, not something they held in common. He grounds this argument in each theologian’s views on the authority of scripture and then analyzes their arguments against the friars, describing FitzRalph as opposed to particular practices and Wyclif as fundamentally antisectarian. Lahey also emphasizes, however, how much Wyclif had in common with friars.]
Lawton, David. “Voice after Arundel.” Gillespie and Ghosh, 133-151. [In this essay, Lawton asks “what are the private consequences of major public change?” and argues that studying voice can reveal nuanced responses to phenomena like Arundel’s Constitutions. He draws attention to how authors play with Boethian, Psalmic, and Pauline voices in early fifteenth-century literature.]
Lepine, David. “‘Let Them Praise Him in Church’: Orthodox Reform at Salisbury Cathedral in the First Half of the Fifteenth-Century.” Gillespie and Ghosh, 167-185. [Lepine describes reform efforts at Salisbury Cathedral in the late fourteenth century and connects those developments to national reform efforts in the fifteenth century. Changes in personnel lead to more emphasis on learning and preaching, with figures like Ullerston and Chichele becoming closely connected to the cathedral in the fifteenth century. Lepine describes the promotion of the Sarum Use as an effort to counter heresy and cites Lollard criticisms of it.]
Lewis, Anna. “Rethinking the Lollardy of the Lucidarie: The Middle English Version of the Elucidarium and Religious Thought in Late Medieval England.” Florilegium 27 (2011): 209-236. [Lewis argues that the Middle English adaptation of Honorius Augustodunensis’ Elucidarium should not be considered Lollard. Rather, it reflects “theological mobility” as it engages with multiple points of view. The article discusses passages related to the Eucharist, the papacy, and antichrist as well as evidence from the two relevant manuscripts (Cambridge, St. John’s College, G.25 and Cambridge University Library Ii.vi.26). An appendix gives a partial transcription from the St. John’s manuscript.]
Lindenbaum, Sheila. “London after Arundel: Learned Rectors and the Strategies of Orthodox Reform.” Gillespie and Ghosh, 187-208. [Lindenbaum describes the pastoral theology of a cohort of university graduates who became rectors in London during the 1430s. She characterizes their work as an effort to reform the London clergy and thereby stem the spread of heresy and anticlericalism. The essay highlights three books owned by Robert Whyte, Walter Crome, and Robert Rooke. Ultimately, Lindebaum argues that “far from disengaging from the challenges of theology, the London rectors were bravely redefining what theology should be.”]
Russell, Alexander. “Conciliarism and Heresy in England.” Gillespie and Ghosh, 155-165. [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 Doctrinale, Russell claims that conciliarism too closely paralleled Wyclif’s (and Wycliffite’s) critiques of the papacy to have taken hold in England.]
Sargent, Michael G. “Censorship or Cultural Change? Reformation and Renaissance in the Spirituality of Late Medieval England.” Gillespie and Ghosh, 55-72.
Simpson, James. “Orthodoxy’s Image Trouble: Images In and After Arundel’s Constitutions.” Gillespie and Ghosh, 91-113. [Simpson introduces a critique of images in Capgrave’s Life of St. Katherine as an occasion to investigate overlapping sentiments about images in orthodox and heterodox texts. With reference to Lollard writings and trial records as well as Dives and Pauper, Lydgate’s Pilgrimage of the Life of Man, and Pecock’s Repressor, he argues that “orthodoxy shares with heterodoxy a distrust of illiterate reception of images.”]
Thompson, John J. “Bagpipes and Patterns of Conformity in Late Medieval England.” Everyday Objects: Medieval and Early Modern Material Culture and its Meanings. Ed. Tara Hamling and Catherin Richardson. Farnham: Ashgate, 2010. 221-230. [This essay features analysis of an image in the royal presentation copy of Roger Dymok’s Liber contra duodecim errors et hereses Lollardorum that, according to Thompson, portrays Lollards as a threat to royal power. The author also briefly discusses William Thorpe’s references to bagpipes in his criticism of pilgrimage.]
Voaden, Rosalynn. “Wolf in Sheep’s Clothing: Margery Kempe as Underground Preacher.” Romance and Rhetoric: Essays in Honour of Dhira B. Mahoney. Ed. Georgiana Donavin and Anita Obermeier. Turnhout: Brepols, 2010. 109-121. [Voaden describes Margery Kempe’s travels around England as an “underground preaching tour.” In the midst of making her argument, she discusses the association of female preaching with Lollardy as well as Thomas Netter’s disapproval of Kempe.]
Wakelin, Daniel. “Religion, Humanism, and Humanity: Chaundler’s Dialogues and the Winchester Secretum.” Gillespie and Ghosh, 225-244. [Wakelin explores the relationship between studia humanitatis and pastoral and theological thought in fifteenth century England. Although many associate humanism with the Reformation in the sixteenth century, Wakelin notes that some who read classical texts in the fifteenth centuries also “managed to combine humanist interests with attacks on heresy.”]
Westphall, Allan F. “Reconstructing the Mixed Life in Reginald Pecock’s Reule of Crysten Religioun.” Gillespie and Ghosh, 267-284. [Westphall characterizes Pecock’s criticisms of Lollardy in The Repressor as “just one part, and possibly a minor part, of a coherent and determined attempt to re-imagine a Christian community founded on ideas of critical intellectualism and lay-clerical exchange. Turning to the lesser-studied Reule of Crysten Religioun, he describes how Pecock’s concept of the “hool lijf” extends yet differs from the “mixed life” concept promoted by Walter Hilton.]
Willoughby, James. “Common Libraries in Fifteenth-Century England: An Episcopal Benefaction.” Gillespie and Ghosh, 209-222. [Willoughby discusses the rare “public” library in late medieval England, describing their foundation in London, Worcester, Bristol, and Norwich. He suggests their roots may stretch back to a cluster of scholars at Oriel College and characterizes the libraries as “institutions of reform, with a concern for right teaching at their core.”]
Wyclif, Hus, and the Impact of Reform
Sponsors: Lollard Society, CMS Prague, OEAW Vienna
The general theme of the 2015 International Medieval Congress in Leeds is “Reform and Renewal”, and we believe that this theme cannot be realized without an important number of papers in Wycliffite and Hussite studies. We envisage a series of sessions, each of three papers and a response by the chair, which would bring together scholars working on Wycliffism and Hussitism. The sessions will be co-sponsored by the Lollard Society, the Centre for Medieval Studies in Prague and the OVERMODE project in Vienna.
The Wycliffite and Hussite projects of Church reform represent the most thorough attempts in late-medieval Europe to reshape religious and political ideologies and practices. In both cases, an academic controversy was immediately followed by a long-lasting ecclesiastical-political conflict. Despite the achievements of research into the Bohemian reception of Wyclif’s writings, new comparative approaches need to be adopted in order to better understand the preconditions, realities and developments in England and Bohemia, as well as the Hussites’ bold experiment aimed at implementing some of the most radical Wycliffite ideas. The set of four sessions brings together specialists from Wycliffite and Hussite studies who will discuss their research into these late-medieval religious and political reform programs.
Wyclif, Hus, and the Impact of Reform (I): The Puzzle of Transmission
Wyclif, Hus, and the Impact of Reform (II): The Pitfalls of Learned Debate
Wyclif, Hus, and the Impact of Reform (III): The Struggle for Simple Minds?
Wyclif, Hus, and the Impact of Reform (IV): Battle of Words – Battle of Swords
Please send an abstract of no more than 150 words to Mishtooni Bose (mishtooni [dot] bose [at] chch [dot] ox [dot] ac [dot] uk) no later than 5 Sept. 2014.
The Lollard Society hopes to sponsor two sessions at the 50th Congress on Medieval Studies, Western Michigan University, Kalamazoo, Michigan (to be held 14-17 May 2015):
1. Another Kind of Saint: Wycliffite Hagiographies: A panel in honor of Christina von Nolcken
In honor of her retirement in 2015, the Lollard Society would like to propose one sponsored session in honor of Christina von Nolcken’s work and legacy with a special focus on John Wyclif and late-medieval religious controversy. As 2015 also marks the 600th anniversary of John Wyclif’s posthumous condemnation at the Council of Constance, the organizers are specifically interested in papers that address the figure of Wyclif and certain of his prominent followers as objects of posthumous reverence, whether during the fifteenth century or later. Presenters might also reassess Wycliffite attitudes toward saints, saints’ cults, relics, or hagiographical elements in Wycliffite texts (all topics on which important recent work has emerged). Proposals that address the posthumous trial and condemnation of Wyclif at Constance, or the cremation of Wyclif’s exhumed bones in 1428, are also welcome. This session is being organized in tandem with a Special Session in honor of Prof. von Nolcken by Sharon Rowley.
2. Lollards, Getting Formal
Conventionally, scholars have described Wycliffites as disinterested in, or even hostile to, poetic forms of discourse. Yet in Feeling Like Saints (2014), Fiona Somerset asserts that “lollard writings vary widely in style and tone, employ a range of genres, and are often self-consciously well crafted” (7). In response to Somerset’s new work and the wider formalist turn in literary studies, the organizers of this panel seek to explore not just the polemical and theological substance of Wycliffite texts but the manner in which writers express such ideas. To reconsider prominent assumptions about Wycliffite form and style, we invite papers on their employment (or critiques) of generic forms like narrative or dialogue, as well as on styles of poetics and prose.
Please send 150-200 word abstracts to Michael Van Dussen (michael [dot] vandussen [at] mcgill [dot] ca) no later than 31 August 2014.
This list features some recent secondary sources and especially focuses on the essays published in the recent volume edited by Mishtooni Bose and J. Patrick Hornbeck: Wycliffite Controversies. Please contact Mary Raschko with any changes to the material below or with any items you would like to ensure I include in the next update.
Barr, Helen. “The Deafening Silence of Lollardy in the Digby Lyric.” Bose and Hornbeck 243-260. [Barr examines the noteworthy absence of references to Lollardy in an early fifteenth-century series of lyric poems extant in Bodleian Library MS Digby 102. She argues that rather than directly condemn Lollards, as much contemporary Benedictine poetry did, these lyrics appropriated and adapted Lollard critiques to promote an orthodox agenda for church reform.]
Bose, Mishtooni, and J. Patrick Hornbeck II, eds. Wycliffite Controversies. Turnhout, Belgium: Brepols, 2011.
—. “Reversing the Life of Christ: Dissent, Orthodoxy, and Affectivity in Late Medieval England.” Johnson and Westphall 55-77. [Bose investigates how Wycliffite and other reformist writers used the life of Christ to “anchor, define, and legitimize” their positions, describing Christ’s vita as common discursive ground for scholastic theologians. In addition to Wycliffite sermons, the essay analyzes works by Reginald Pecock and Nicholas Love’s Mirror.]
Campi, Luigi. “‘But and Alle Thingus in Mesure, and Noumbre, and Peis Thou Disposedist’: Some Notes on the Role of Wisdom 11, 21 in Wyclif’s Writings.” Recherches de Théologie et Philosophie Médiévales 80.1 (2013): 109-143. [The essay discusses Wyclif’s use of Wisdom 11:21, a passage of scripture that, according to Campi, Wyclif regarded as “the most difficult verse in the whole of scripture…due to the theoretical content it conveys, which relates to the issue of the creative, legislative and redemptive order imposed by God.”]
Craun, Edwin. “Discarding Traditional Pastoral Ethics: Wycliffism and Slander.” Bose and Hornbeck 227-242. [Craun demonstrates how Lollards adapted a pastoral discourse on fraternal correction to validate their criticisms of the contemporary church, especially those directed at friars. Among other texts, the essay features analysis of Pierce the Plowman’s Crede, Hou Sathanas & his Prestis & his Feined Religious, and Of Pseudo-Friars.]
Dove, Mary. “The Lollards’ Threefold Biblical Agenda.” Bose and Hornbeck 211-226. [Based on comments in the Prologue to the Wycliffite Bible, Dove describes the Lollards’ biblical agenda as threefold: “to enable simple people to have the Bible (or access to it), to understand it, and to live in accordance with it.” This essay primarily discusses the issue of understanding scripture, comparing statements on literal and figurative interpretation in the Prologue to the Wycliffite Bible with other Middle English treatises on biblical translation, including The Holi Prophete Dauid.]
Forrest, Ian. “Lollardy and Late Medieval History.” Bose and Hornbeck 121-134. [In response to the increasingly interdisciplinary study of Lollardy, Forrest explores how “lollard studies” have diverged from the disciplinary study of medieval history. 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.]
Gayk, Shannon. “Lollard Writings, Literary Criticism, and the Meaningfulness of Form.” Bose and Hornbeck 135-152. [Observing that scholarship on Lollard texts – even from literary scholars – focuses almost exclusively on cultural and theological content rather than aesthetics, Gayk argues for more attention to the form of Lollard writings. With reference to select sermons, the Lanterne of Liȝt, and the trial of John Falks, the essay explores the potential for “new formalism” to complement and enrich the historical study of Lollardy.]
Ghosh, Kantik. “Wycliffite ‘Affiliations’: Some Intellectual-Historical Perspectives.” Bose and Hornbeck 13-32. [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.]
Hornbeck, J. Patrick. “Wycklyffes Wycket and Eucharistic Theology: Cases from Sixteenth-Century Winchester.” Bose and Hornbeck 279-294. [Hornbeck examines records from two early sixteenth-century heresy trials in Kingston upon Thames and Farnham, asking what they can tell us about dissenters’ use of vernacular texts and how those texts may have influenced dissenting views on the Eucharist.]
Hudson, Anne. “ ‘Who Is My Neighbor?’ Some Problems of Definition on the Borders of Orthodoxy and Heresy.” Bose and Hornbeck 79-96. [With three vignettes, Hudson argues that there was considerably less division between “orthodox” and “heterodox” texts in late medieval England than the writings of Archbishop Arundel or William Thorpe would suggest. The vignettes feature the Rolle Psalter commentary in Oxford Bodleian Library MS Bodley 953, contrary assessments of the orthodoxy of Dives and Pauper, and Oriel College’s commissioning of Wyclif’s De civili dominio and De blasfemia in 1454.]
Johnson, Ian and Allan F. Westphall, eds. The Pseudo-Bonaventuran Lives of Christ: Exploring the Middle English Tradition. Medieval Church Studies 24. Turnhout, Belgium: Brepols, 2013.
Jurkowski, Maureen. “Henry V’s Suppression of the Oldcastle Revolt.” Henry V: New Interpretations. Ed. Gwilym Dodd. York: York Medieval Press, 2013. 103-129. [Jurkowski reevaluates Henry V’s reputation as a ruler who effectively administered justice in light of his handling of the 1414 rebellion lead by the Lollard-sympathizer John Oldcastle. Focusing on the diverse fates of rebels and the strategies employed to pursue the elusive Oldcastle, she points to frequent disregard for common law and suggests that the ability to purchase pardon significantly affected an accused rebel or heretic’s fate.]
—. “Lollard Networks.” Bose and Hornbeck 261-278. [Jurkowski asks whether Lollard networks extended nationally or just regionally, examining evidence regarding where Lollards preached, from whom they received support, and what professions they populated. She concludes that while we lack sufficient information to answer the question conclusively, Lollards felt that their networks extended beyond local communities.]
—. “La Noblesse anglaise de la fin du Moyen Age: Pour ou contre la défense de l’orthodoxie religieuse?” Le Salut par les armes. Noblesse et defense de l’orthodoxie (XIIIe-XVIIe siècles). Ed. Franck Mercier, Ariane Boltanski, and Jean-Phillippe Genet. Rennes: Presses Universitaires de Rennes, 2011. 227-38.
—. “Who Was Walter Brut?” English Historical Review 127 (2012): 285-302. [Going beyond study of Walter Brut’s trial records, Jurkowski mines other documentary evidence for information regarding Brut’s Welsh heritage and eventual involvement in Welsh rebellion, his potential education at a cathedral school and at Oxford, and his role as a landowner in Hereford, offering a more diverse portrait of this famous early Lollard.]
Kuczynski, Michael P. “An Important Lollard Psalter in Trinity College Library.” Studies 99 (2010): 181-187. [Describing features of Dublin, Trinity College MS 70, Kuczynksi argues why the manuscript, with its psalter, glosses, and works of religious instruction, may have suited the interests of its seventeenth-century Irish owner as well as fifteenth-century Lollards.]
Lahey, Stephen. “Late Medieval Eucharistic Theology.” Levy, Macy, and Van Ausdall 499-540.
Levy, Ian Christopher. “The Literal Sense of Scripture and the Search for Truth in the Late Middle Ages.” Revue D’histoire Ecclésiastique 104.3-4 (2009): 783-827. [Levy studies the expanding notion of the literal sense of scripture in the later Middle Ages, especially its identification with the sense intended by its divine author, in the writings of five fourteenth- and fifteenth-century theologians: Richard FitzRalph, John Wyclif, Henry Totting de Oyta, Jean Gerson, and Paul of Burgos.]
—. “A Contextualized Wyclif: Magister Sacrae Paginae.” Bose and Hornbeck 121-134. [Levy describes Wyclif’s views on the authority of scripture, the nature of the literal sense, and the relationship between personal piety and exegesis as typical of late medieval theologians. He argues that because Netter and others distort Wyclif’s beliefs, scholars too often read Wyclif’s works through “the lens of heresy” and disregard his more conventional theology.]
Levy, Ian Christopher, Gary Macy, and Kristen Van Ausdall, eds. A Companion to the Eucharist in the Middle Ages. Leiden: Koninklijke Brill NV, 2012.
Lutton, Rob. “Lollardy, Orthodoxy, and Cognitive Psychology.” Bose and Hornbeck 97-120. [In an effort to “develop frameworks for studying Lollardy and orthodoxy side by side,” Lutton describes anthropologist Harvey Whithouse’s model of religiosity and suggests how Lollardy may align with it. Lutton argues that Lollardy included both “doctrinal” and “imagistic” modes of religiosity and proposes that dissent may have been a psychological reaction that attempted to “re-enliven religious experience.”]
Malo, Robyn. “Behaving Paradoxically? Wycliffites, Shrines, and Relics.” Bose and Hornbeck 193-210. [Malo challenges the idea that it would be unlikely for a Wycliffite to value a relic, arguing that Wycliffite treatises more often object to elaborate enshrinement than to relics themselves. Characterizing this criticism of enshrinement as a reformist critique, the essay features analysis of writings by Wyclif (and his opponents), Wycliffites, and Reginald Pecock.]
Marshall, Peter. “Lollards and Protestants Revisited.” Bose and Hornbeck 295-318. [In this historiographical essay, Marshall reviews descriptions of the relationship between Lollardy and the English Reformation in scholarship from the end of the Victorian era to the present. He aims to place modern discussions of Lollardy in a larger history and argues that political and ideological concerns often affect scholars’ assessment of its role in the Reformation.]
Minnis, Alastair. “Wyclif’s Eden: Sex, Death, and Dominion.” Bose and Hornbeck 59-78. [This essay analyzes De statu innocencie, a speculative treatise Wyclif wrote about the condition of humanity in Eden. Minnis characterizes its subject matter as a typical subject of inquiry for scholastic theologians and often compares Wyclif’s views on bodily pleasure, death, and dominion to Aquinas’ writings.]
Peikola, Matti. “The Sanctorale, Thomas of Woodstock’s English Bible, and the Orthodox Appropriation of Wycliffite Tables of Lessons.” Bose and Hornbeck 153-174. [In this essay, Peikola describes different styles of the sanctorale (lists of lessons for the feasts of saints) in Wycliffite Bibles and argues that changes over time point to an increasingly orthodox readership. In addition to outlining this broader phenomenon, he analyzes polemical comments in the Bible thought to be owned by Thomas of Woodstock, Duke of Gloucester (London, British Library, MS Egerton 618) that challenge the sainthood of many canonized by the church.]
Raschko, Mary. “‘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. [This essay analyzes Middle English sermons on the Parable of the Labourers in the Vineyard, pointing out common interpretations in Lollard and mainstream sermons, including Mirk’s Festial and Wimbledon’s Sermon, that encourage workers to remain within a three-estates model. Raschko examines how the Lollard writers direct this conventional social model to reformist ends.]
—. “Oon of Foure: Harmonizing Wycliffite and Pseudo-Bonaventuran Approaches to the Life of Christ.” Johnson and Westphall 341-373. [Raschko demonstrates that the Middle English gospel harmony Oon of Foure shares features with both Wycliffite translation and the Pseudo-Bonaventuran tradition. Examining the rearrangement of gospel sources and the varied manuscript contexts of Oon of Foure, she suggests that those who translated and copied this version of the gospels aimed to facilitate Christian devotion and conduct.]
The Lollard Society is sponsoring two sessions at the 49th Congress on Medieval Studies, Western Michigan University, Kalamazoo, Michigan (to be held 8-11 May 2014):
1. What Is a Wycliffite Book?
In recent years scholars have been expanding and complicating definitions of what constitutes heresy, orthodoxy, and heterodoxy, investigating how so-called Wycliffite practices intersect with mainstream forms of devotion, theology, literature, etc. This expansion is characterized in part by textual analysis. Yet increasingly sophisticated ways of studying individual texts (as abstracted compositions) do not necessarily help us when we examine other levels of text such as the codex and its material forms. While many studies offer nuanced analyses of what makes a Wycliffite text, then, this panel seeks to develop a more sophisticated typology of what constitutes a Wycliffite book in its socio-material contexts. Possible questions to consider include several that have become familiar in manuscript studies, but which take on special resonance in the context of Wycliffite controversy. How does the material form of the codex shape how we understand the reception and circulation of its contents? What do we mean when we call a book or manuscript “Wycliffite”? What characteristics must a miscellany have in order to be considered Wycliffite? How might the contents of a miscellany illuminate its Wycliffite text(s)? Contributors to this panel are invited to consider the distinctions between material (and unique) codicological evidence and more abstracted levels of text.
2. (co-sponsored by the White Hart Society): After McFarlane’s Lancastrian Kings and Lollard Knights
Together with Margaret Aston and Anne Hudson’s work, K. B. McFarlane’s Lancastrian Kings and Lollard Knights situated lollardy as a field of study perhaps uniquely simultaneously historical and literary. Scholarship on the topic bloomed, especially in literature departments, and has gone well beyond McFarlane’s footnotes. Today, scholars are reconsidering approaches to lollardy, and its place both in vernacular religion and politics. This session seeks to pursue that revisionism, and re-explore those Lancastrian kings, as well as the so-called “lollard knights,” and the possibilities of their political and religious dissent.
Please send 150-200 word abstracts to Michael Van Dussen (michael [dot] vandussen [at] mcgill [dot] ca) no later than 1 September 2013 (preferably earlier).