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This page is kept as one file to allow word searches of the whole list at once (use the “Find” command in your browser). Whatever its fate as a religious movement, it had successfully changed the intellectual landscape of England.”] —. [Rather than seeking after a doctrinally discrete group, Ghosh asks “whether it would be possible to identify a set of religio-intellectual interests pointing, not exactly towards a definitively outlined ‘heretical’ profile perhaps, but nevertheless to a more or less coherent , characterized pre-eminently by an intelligent and informed criticism of authority. As opposed to earlier theories of the relation of the liberal arts to philosophy, which argued that the arts were “remedial,” the means by which “the ‘reasonable’ human soul is led to recognize itself and its origins, from which it has been separated” by the fall (255, 253). 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. “The Geography of Dissent: Lollardy, Popular Religion, and Church Reform in Late Medieval York.” Ph. The north did, in fact, develop a different religious culture from the south. Within this holy fellowship there would be a place for the papacy, but it would no longer resemble the monarchy it had ascended to in the later Middle Ages. “‘Oonly consent of love is sufficient for matrimonie’: Translating John Wyclif’s Word of the Mind.” In , ed. I argue that translation is also subversive because it challenges the claim to an ‘original’ and to an ‘origin.'” Ng therefore examines defenses of translation in the General Prologue (though she also refers to Trevisa) and Tyndale to describe “the narrative about a newly developing relation between a Christian believer and (translated) text.”] Nichols, Ann Eljenholm.
Eastr London & West Essex Guardian A statue of Methodist Charles Wesley has returned to its home in Bristol after 18 months of restoration work.
The bronze figure, created in 1938, was removed in November 2015 as part of a £4.5m restoration of the New Room - said to be the oldest Methodist chapel in the world.
Also see the list of Article Collections (to which essays on this list are now linked) and the Bibliography of Primary Sources. According to the author’s abstract, “This paper shows how Wyclif is able at the same time (i) to claim that whatever is is a proposition (‘pan-propositionalism’) and (ii) to develop a nontrivial theory of propositional truth and falsity. “‘And my boonus had dried vp as critouns’: The History of the Translation of Psalm 101.4.” . The city of York was more proactive than reactive, preventing heresy from taking hold in the city or diocese by presenting an actively reforming church.”] Gregory, D. “The Preachers’s Reading of Early English Literature.” 35.2 (2000): 204-222. Yet, unlike Ockham, but similar to Marsilius, he did not concede to the papacy the plenitude of power. One significant difference, however, is the way in which reformers in the two periods used the commonplace saying that images are “laymen’s books.” The Lollards, even those who were the most outspoken critics of images, used Gregory the Great’s metaphor to support their positions. Peikola investigates exceptions to this, asking how and why a more personal voice arises, how often it happens, and what it can tell us about the “situational context of texts.” He approaches this linguistically, examining texts for specific lexical markers (first person pronouns, specific verb forms, exclamations) which indicate a self-consciously subjective voice, and examining the distribution of these markers. “The Sanctorale, Thomas of Woodstock’s English Bible, and the Orthodox Appropriation of Wycliffite Tables of Lessons.” Bose and Hornbeck 153-174. “Die Bedeutung Wiclefs für die Theologie der Böhmen.” . [Though Lollardy is not the topic of Peters’ book, its later medieval context is. [Discussing especially the Bible, Robertson takes advantage of post-colonial theory “to analyze how English began to assert itself as a fit medium for intellectual work in late medieval Britain.
Since these bibliographies are meant to be complete listings of texts and studies relevant to Wycliffism, please let us know of any new references which should be included. The study has two parts: 1) Starting from Wyclif’s fivefold propositional typology—including a propositio realis (real proposition) and a sic esse sicut propositio significat (a fact)—we will analyse (a) the three different kinds of real predication, (b) the distinction between primary and secondary signification of propositions (the latter being an instantiation of the former) and (c) the status of logical truth as opposed to (but depending on) metaphysical truth. “From Sacred Mystery to Divine Deception: Robert Holkot, John Wyclif and the Transformation of Fourteenth-Century Eucharistic Discourse.” 29.2 (2005): 129-44. [“Credulity,” or “the gullibility of an unletters populace” about the “controlling rhetoric of the church,” is a recurrent them in Marsilio of Padua, William of Ockham, and John Wyclif. In order to gain a more complete understanding of Wyclif’s views one must study his place within the exegetical tradition of such important biblical passages as Matthew 16.18-19 and Galatians 2.11-14.” —. is that Wyclif consistently championed the role of the theologian, as opposed to the canon lawyer, in determining questions of papal aptitude. According to the abstract, “What separated them was not the recognition of authority as such, but rather the correct application of that authority. In the 1530s the English reformers used the commonplace in similar ways, but by the 1540s they had rejected it altogether. Such a voice typically arises in “apologetic, metatextual, and polemical contexts,” and indicated the variety of intended audiences, both sympathetic and not.] —. [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. [“Traces the mainstream of early English reaction to the spread of the predestinarian doctrines of the continental reformers which began to dominate England’s Protestant leadership during the Edwardian years. Similar to Eamon Duffy’s work, Peters “stresses and defined the importance of continuity” in late medieval religious practice (2). For both Marian and Christ-centered devotion, our assumptions concerning the relationship between religion and gender need to be reconsidered” (4-5). [Superseded in 2004 by the new entry by Anne Hudson and Anthony Kenny.] Read, Stephen. This chapter argues that one of the ways the English book gained its presence was by laying claim to the public space through an alignment with the ‘common profit'” (210).] Robson, J.
She possessed a brilliant academic mind, and proved to be a gifted student in almost every subject that she studied. Hermione first met Harry Potter and Ron Weasley aboard the Hogwarts Express.
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They have now found a new base at the Bethlehem Methodist Church in St Mary.
28 April 2017 ITV There's a quote doing the rounds of Methodist circles which I assume is genuine.
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