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    Paul and Augustine, and he argued that it remained an essential component in the church’s discursive armoury against heresy. “Religious Authority and Dissent.” In Peter Brown, ed. Combining traditional approaches with innovative thinking on moral philosophy, devotional exercises, and theological doctrine, Pecock’s works of religious instruction are his attempt to reform a Christian community threatened by heresy through reshaping meaningful Christian practices and forms of belief. Chaucer realizes the self-promotional value in identifying with an emergent interpretive community of English translators, inclusive of the Wycliffites and Trevisa. Cole connects ecclesiastical interest in early humanism to changes in theological discourse during the fifteenth century, and hence to the bishops’ perception of Wycliffism.] —.”Staging Advice in Oxford, New College, MS 288: On Thomas Chaundler and Thomas Bekynton.” Gillespie and Ghosh 245-263. “Beyond Orthodoxy and Heterodoxy: A New Approach to Late Medieval Religious Reading.” Corbellini 33-54. “Il Discorso della montagna nella Biblia wycliffita e nel N. He appealed to the centuries-old position of the canonists that an heretical or simoniacal pope could be tried and deposed, but he so broadened the definition of heresy and simony as to make all but the most saintly popes liable to removal. [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 Fitz Ralph, John Wyclif, Henry Totting de Oyta, Jean Gerson, and Paul of Burgos.] —. “The Doctrine of Transubstantiation from Berengar through the Council of Trent.” new ser. The author argues that in these devotional works (which appealed to a broad readership in late medieval England) Rolle successfully refines traditional affective strategies to develop an implied reader-identity, the individual soul seeking the love of God, which empowers each and every reader in his or her own spiritual journey.”] Mc Neill, John Thomas. Differences between heretic and orthodox believers; Factors attributed to the existence of heretics in the nation; Citation of vernacular books on heresy practices.”] Mc Veigh, T. “Chaucer’s Portraits of the Pardoner and Summoner and Wycliff’s 29 (1975): 54-58. “Die Sprache der Wyclif-Bibel: die Verwendung von Lehnwörtern in den Büchern Baruch, Richter und Hiob.” Diss. The plays take up a series of contests over who could legitimately determine the meaning of texts–men or women, clerics or laity, rulers or subjects, Christians or Jews–and transform these questions for audiences far beyond their original medieval academic contexts. “On the Trail of Wycliffite Discourse: Notes on the Relationship Between Language Use and Identity in the Wycliffite Sect.” . Phillips pays especial attention to Wycliffite and political registers in the . “The Social and Economic Spread of Rural Lollardy: A Reappraisal.” Sheils and Wood, 111-129. “The Social and Economic Status of Later Lollards.” Spufford 103-31. I will explore this ideological conflict through close readings of both Wycliffite texts and of the orthodox texts that responded to Wycliffism.”] Ransom, M.

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