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John Wyclif has been a controversial figure since his own time, often dividing opinion between devoted followers and intransigent opponents. In the fifteenth and sixteenth centuries, there was already a developing mythos about him, and he was variously used as a symbol of heretical depravity or of valorous defense of the gospel. The Reformation calcified opinions, and the two subsequent centuries did not see much development. The nineteenth century marked the beginning of important changes in scholarly opinion, with confessional approaches weakening and giving way to greater objectivity. This trend was strengthened by the emergence of a professional class of historians around the turn of the twentieth century, but the established confessional biases were not quickly done away with until the postwar period. Today, confessional mythmaking is gone and the goal is no longer to show why one particular branch of Christianity is correct, but to present as accurate a picture as possible of the past. As the concerns of the twentieth century give way to those of the twenty-first, it is encouraging that there are still new things to be learned about the past, new ways of seeing and engaging, even with figures so well studied as Wyclif.
John Wyclif was the fourteenth-century English thinker responsible for the first English Bible, and for the Lollard movement which was persecuted widely for its attempts to reform the Church through empowerment of the laity. Wyclif had also been an Oxford philosopher, and was in the service of John of Gaunt, the powerful duke of Lancaster. In several of Wyclif's formal, Latin works he proposed that the king ought to take control of all Church property and power in the kingdom - a vision close to what Henry VIII was to realize 150 years later. This book argues that Wyclif's political programme was based on a coherent philosophical vision ultimately consistent with his other reformative ideas, identifying a consistency between his realist metaphysics and his political and ecclesiological theory.
Overview: This work draws on recent scholarship situating John Wyclif in his fourteenth-century milieu to present a survey of his thought and writings as a coherent theological position arising from Oxford's "Golden Age" of theology. It takes into account both Wyclif's earlier, philosophical works and his later works, including sermons and Scripture commentary. Wyclif's belief that Scripture is the eternal and perfect divine word, the paradigm of human discourse and the definitive embodiment of truth in creation is central to an understanding of the ties he believes relate theoretical and practical philosophy to theology. This connection links Wyclif's interest in the propositional structure of reality to his realism, his hermeneutic program, and to his agenda for reform of the Church.
More than a century and a half prior to Luther's historic act at Wittenberg, the University of Oxford's distinguished scholar John Wycliff was engaged in his own full-scale war on the institutions and practices of medieval Christendom. This vitriolic theologian from Yorkshire blasted the Pope as anti-Christian and a devil . . . the father of lies; the cardinals were full of foul pride, the Caesarean secular clergy were traitors of God and his people, the monks were in love with their own belly, and the friars were hypocrites guilty of stinking covetousness. Although defenders of the Church struck back with devil's instrument, heretics' idol, flatteries' sink, admirers subsequently hailed him as the Morning Star of the Reformation. The result of so much passion on both sides has been that even today a balanced view of Wycliff is difficult to obtain. This book is one of the first attempts to steer between the extremes, to find the real man and the place he occupied in the movement toward Reform. Actually, a full and comprehensive account of Wyclif's character is almost impossible to achieve. His own writings reveal virtually nothing of a personal nature; his face cannot be studied because no authentic portrait survives. Weighing the evidence of all the widely varying partisan biographies, Mr. Stacey does construct a reliable, if incomplete, impression of Wyclif based on certain characteristics that no assessment can reasonably reject. Painting the great Bible translator into the total picture of Reform is the more fruitful task to which the author devotes the major part of this book. He discusses the validity of Wyclif's judgments of the Church, the increasingly nationalistic climate that encouraged him, his belief in the supreme authority of Scripture and insistence on its literal meaning, his theology, and the perpetuation of his thought in the doctrines and practices of the Lollards. Mr. Stacey appraises both the success and failure of Wyclif's activity, concluding that theologically and practically his contribution revolved around the precise issues that concerned the sixteenth-century Reformers. He was on the scent and going strong even if he was not to be in at the kill. Here, for all readers, is a significant new study developed with an objectivity rarely accorded one of the most baffling and controversial personalities in history.