Lollards `

Summary

Lollardy was a Late Medieval reform movement ca. 13821430.

The movement was influenced by the writings and teachings of
the Oxford University don, and theologian, John Wyclif, Ph.D. The
early movement started from Oxford University area, and
gradually spread. The term Lollard was coined as a derisive term
for its questionable religious interpretations.

John Wycliffe (1330?-1430)

John Wyclif, or Wycliffe(1330?1384} was a prominent theologian,
biblical scholar, and Realist philosopher. Born in the Richmond
area of Yorkshire, he may have been educated through local
grants. He attended, and graduated from Oxford University.

Wyclif would become Master of Balliol College (Oxford) ca. 1360

61?, and briefly as the possible Warden of Canterbury Hall
(Oxford). He held various livings in the country after 1363. He was
a Fellow of Merton College (Oxford) ca. 1371. He received a
Doctor of Divinity from Oxford University in 1372.

Wyclif was a theologian, and a Biblical scholar of note. His

writings placed an emphasis on the inward aspects of religion,
and the mystical source of grace which the Bible revealed to all
of God's People. Some of his scholarly research raised some
questions regarding some aspects of the Church from a Biblical
interpretation This was in contrast to the more worldly, or the
material, power and wealth bias of some of the organized Church
according to Wyclif's research. Most of Wycliffe's scholarly biblical
research did not circulate outside the sphere of the Oxford
University.

Some of his biblical research included certain aspects of religious

pilgrimages, private religions images and shrines were
controversial issues of his scholarship. Even the nature Eucharist
and the Doctrine of Transubstantiation would raise questions by
his Biblical scholarship. Even the clergy and the Church's
administration did not escape his scholarly research. For all of
these probing Biblical research, Wycliffe was still held in rather
high regard for his biblical scholarship by the University, and
other institutions of higher learning of the day.

It was during 1374, that the English Church and the Crown had
legal recourse to resolve certain legal question of authority
between Church and State. The Crown hired Wyclif, as a biblical
scholar,to present his scholarly research findings on the question
at hand. Wycliffe submitted his scholarship supporting the legal
positions of the English Crown's authority. When judgement was
rendered, the Crown prevailed in its legal position over the
Church.

The legal decision found in favor of the Crown, did not endear
Wycliffe to the Church, or to his superiors of the Oxford
University administration. Wyclif would became known for certain
of his antiecclesiastical positions based on his research, as a
supporter of certain legal positions held by the Crown. His critics
call him the "King's Man". These legal positions often found
support with the civil authorities and in the public opinion.

Wycliffe would find some additional early support in the

personage of Sir John of Gaunt(13401399), The Duke of
Lancaster, the younger son of King Edward III. The primary source
from his critics came from the Royal household.

Unfortunately for Wyclif, the University of Oxford fell under the

scrutiny of the Church of England, and ultimately the Roman
Church itself. from 137778, but luckily he fell between the
cracks of the "Great Schism" then raging in Europe. Two different
Popes had been elected putting the authority of the Holy See of
the Roman Catholic Church at risk.

Wyclif's work for the Crown was not favorable to the Church and
its authority, he won him little favor from the Church
administration, or amongst its local bishops. His own status at
Oxford University was directly influenced by the Church
authorities that might terminate his position. Wyclif was able to
garner a certain amount personal protection from his association
with the Royal Household under Richard II.

By 1380, Wyclif had started to publish copies of his own texts not
in Latin, the language of scholars, but rather in English. This was
a very novel approach in 1380. His works openly questioned
various aspects of the Church, and its clergy "for form over
substance". His opinions were now available to any who might
read standard English not just limited to the university scholars.
Some of the current Church authorities had serious misgiving
about making these text available to other than academics, and
scholars.

In 1381 Wyclif had begun his own translation of the Vulgate Bible
from the Latin into the English language while he was housed at
Queens College, Oxford. He translated large sections of the Old
Testament, and the Gospels.Nicholas of Hereford (d. 1420?) was a
close friend and university colleagues who helped Wyclif with
some of his translations, and other works. John Purvey (ca. 1353
ca. 1428) a close associate of Wyclif at Oxford helped to
completed the translation of the Bible for publication in 1388.

A more refined and readable English edition of the Bible was

published in 1390, not quite as literal a translation from the
Vulgate. It was this 1390 edition that became known as the
Lollard Bible. Copies of the Lollard Bible became available to a
large segment of the public that could not have afford them in
England until 1408. These became prized family treasures.

Wyclif was quite vocal in his own scholarly criticism of the what
he was as the current abuses of the Church based on his own
scriptural research. He was unwilling to tone down his rhetoric, or
take the politically correct positions. His writing on the Eucharist
were condemned by the University authorities, and by the English
Church which formed the basis of his fall from grace.

Lollardy as a sect, an out grow of some of Wycliffe's writings, was

becoming extremely popular within Oxford University, and the
community itself. Lollard sermons were now commonly heard
from the pulpits of many churches in the Oxford area. Some
University officials were reported to be in sympathy with the
sect, and its views. The Chancellor of the University was called to
London to report on the state of affairs.

The Archbishop of Canterbury began to exercise greater authority

over the operations of the University after May of 1382. This was
a major departure from a former "hands off policy",which the
current University officials were greatly distressed and railed
against. The Crown for their part was also concerned with the
current reform philosophy in Oxford and expressed their own
displeasure, and worked against the University authority.

On July 13, 1382, Wyclif was officially banished from Oxford

University proper, and was instructed to leave the town.
Along with Wyclif, three other Oxford dons were also dismissed.
Nicholas Hereford, Repyngton, and John Aston were all early
supporters of Lollardy. Hereford set off for Rome to attempt an
audience with the Pope. Both Hereford and Repyngton would
later recant, and become faithful servants of the Church of Rome.
John Aston recanted but became a dedicated preacher and
missionary to the cause.

Lollardy was openly condemned by the Archbishop of Canterbury

in 1382. A number of Wyclif's old friends and supporters at Oxford
were eventually arrested, and forced to recant their Lollard
beliefs. Both "town and gown" felt the ire of the Church
authorities against any leaning Lollard in its community.

Many of these first generation Lollards converts would later

persecute their second generation brethren. The Church was still
held in great respect and fear by many of the first generation
Lollards supporters that recanted in Oxford.

Wycliffe began to lose his support among the English nobility with
his writings, especially regarding the Eucharist. Sir John of Gaunt
(13401399) an early supporter of some of Wycliff view's on
church wealth might not wish to breach any hint of a possible visit
from the Church authorities. The Peasant's Uprising of 1381 also
had its impact on the nation at large. Wyclif was himself
surprisingly left unassailed during this period of condemnation
probably due to his own Royal patronage during this period.

Wyclif retired to the rectory at Lutterworth (a Crown supported

parish) and continued his scholarly writings unabated. How active
the scholar might have been in his public support during these
later years, may need more research. He died there after a
second stroke in 1384. It may be that the scholar and academic
within him may have concluded that this writing were the best
gift that he could leave to future generations? After 600 years
they are still being read, and studied.

Lollards or Wycliffites
Groups of lay preachers or mummers strolled the English
countryside ca. 13821409. They preached a new reformed
Christian doctrine based on the scholarly writings of John Wyclif,
D.D. Lollards promoted the reading of the Holy Scripture in the
vernacular as the means for knowing the true Word of God.
Personal faith, and Divine elections were common central issues.
Lollards also promoted the equality of the sexes including women
preachers.

Lollards questioned the current state of the Roman Church, and

the Church of England by extention criticized for many of its
current practices and for its wealth. There was a anticlerical
bent, and a questioning of Church authority note in their
message.

The term Lollard came into general usage by 1387, and may been
used as early as 1382. The word Lollard may possibly come from
the Dutch word for mumble"Lollaert". They were also sometimes
known as Wycliffites.

The level of John Wyclif's personal involvement in the early

Lollard movement is still being researched. After 1384, Wyclif's
former secretary and friend, John Purvey (1353?1428?) became
the public titular leader of the new reform movement supported
by former students and friends of Wyclif in the Oxford area.
Additional support soon found among both the rich and the
common folk outside the University environments.

The Lollards were basically a social reform movement including

some or as some have referred to it as the First Reformation.
Early support came from among the wealthy classes who had
advanced laws for the confiscation of Church property under
Richard II (137799). They wanted to reduce the power and the
wealth of the Church in England for their own financial reasons,
and they were willing to add their supported to the Lollards, or
anyone else that supports their common goals.
Lollard positions and reforms also found some support at Court.
But with the death of King Richard II,(13771399), Lollard support
would gradually waned at Court. By 1400, the Catholic Church's
positions were finding increased support at Court under the new
king, King Henry IV(13991413). The Church increased their
campaign against the Lollard, including their various reforms and
policies to the State, or the Church, including any of their
supporters. The new king quickly backed the winning political
side.

The Lollard Bible was soon banned in 1407. These became prized
family treasures for Lollards. Many prominent Lollards especially
any former Oxford associates were arrested, or sent to prison.
John Purvey was arrested in 1390 and sent to prison. He recanted
in 1410, and took a parish appointment. He resigned his parish in
1413 and returned to the former Lollard cause.

Nicholas of Hereford was a Fellow of Queen's College during the

period Wyclif began work on his English Bible translation from the
Vulgate. He was an early convert to Lollardy, he was banished
from Oxford along with Wyclif. He was imprisoned for a time, and
then recanted about 1391. He became associated with Hereford
Cathedral about 1394.

Lollards would become subject to the new legal statute De

Haeretico Comburendo (1410) which authorized the burning of
heretics in England. Lollards were soon being persecuted for their
beliefs under the new statue. William Sawtrey (d.1410) is often
cited as the first Lollard martyr to be burned at the stake in 1410.
His death caused many of the early Lollards to recant, or
reconsider their views. Interesting enough Sawtrey was not
himself condemned under De Haeretico Comburendo (1410).

John Foxes' (15161587) monumental work Acts and Monuments of

these latter and perilous days ... (1563) records the deaths of the
England martyrs burned at the stack including Lollards. Men such
as: John Badby, William Taylor, William Swinderby, and John
Aston were recorded for future generations.

Sir John Oldcastle, Lord Cobham 13781417

Sir John Oldcastle (13781414) came from a prominent
Hertfordshire family. He is primarily remembered as a prominent
figure of the Lollard movement, and as a Lollard Knight. His early
career was in the military where became acquainted with, and a
friend of the young Prince Henry, later King Henry V. In 1404, he
became a member of Parliament Hertfordshire. A well placed
marriage in 1408, elevated him, and his fortune as Lord Cobham,
and to the House of Lords. Oldcastle may have become a Lollard
convert about this period. Some Church authorities took an
interest in his religious leaning, but the new King Henry V was
known to be old friend, which provided some general assistance.

The possible ownership of a book with Lollard view became of

point of contention for the Archbishop of Canterbury. After some
legal arguments Oldcastle agreed to a trial, which he was
promptly convicted and sentenced in 1415. While awaiting his
execution he escaped from the Tower of London. He escaped his
prison with some assistance , and promptly became the most
wanted man in England.

While on the run, Oldcastle decided to organize active Lollard

resistance against the Crown, now that he was still free. There
would be number planned attempts against the Royal Family, and
the officials of the Church of England, and the House of Lords
over the next few years while Oldcastle was still at large. The
goal was to topple the current government, and replace it with a
kinder, more democratic government with social reforms,
including the Church of England. A number of plans were
contemplated with little real success. The last major organized
attempt in Sept. 1417, the plans were leaked, and the last
vestiges of any real Lollard resistance were quietly quashed.

Oldcastle was finally tracked down with his last good fight. He
was captured, and quickly taken to London. He was sentenced to
death at Saint Gile's Field. He was hanged,and burned at the
same time. There was a question at the time if he was still alive
during the burning, or not? Oldcastle is often called the last
martyr of Lollardy.

After the disastrous results of the failed Oldcastle's Uprising of

1414,knightly patronage for reforms waned, and with it came
renewed suppression under King Henry V.

At the Council of Constance (1415), Wyclif and his writings were

condemned by Pope John XXIII (Pisan line). Renewed religious
persecutions of suspected Lollards soon followed in England. In
1428 under the supervision of Bishop Fleming of Lincoln, Wyclif's
bones were dug up, burned, and cast into the River Swift by order
of the Church. Lollards had already begun to go underground
across England. Somewhat ironically speaking Bishop Fleming had
been a colleague and supporter of Wyclif while at Oxford
University as a young man.

There was another attempted Lollard uprising in 1431. Lollard

communities once again went underground. There is good
information that Lollardy did continue to survive in England.

p>The English Church actively continued in its efforts to root out

and destroy Lollard influence wherever it could be found. During
the reign of Henry VIII between 14861522 there were at least
twelve or more Lollardy trials. Prosecution as a Lollard was often
a catch all term for many types of heresy during this period
including some who may have held various reformed ideals or
Lutheran views.

Local pockets of Lollard influence and tradition continued into

the Sixteenth Century. Even as late as 1521, John Longland (1473
1547) ,Bishop of Lincoln, was engaged in launching sweeps for
suspected Lollard communities near Amersham, Buckshire. A
Royal Proclamation of 1529 speaks of "malicious and wicked sets
of heretics and Lollards...".

We can identify some of the more popular Lollard areas about

1530: Coventry, Chiltern Hills, Essex, Kent, London, Norwich,
Oxfordshire, Berkshire, Wiltshire. The Church of England was
active in prosecuting any heresy it could find in these areas.

The term "Known Men" has been used to describe Lollards of this
period. During Christmastide in 1550 a group of individuals were
arrested at a conventicle at Bocking (Essex). Among these were
Henry Hart, a known Lollard. Members of this group came to be
known as "Freewillers" a possible offshoot of Lollardy. As late as
1555, a man from York was prosecuted as a Lollard. [Editor Note:
Freewill Men section]

Wyclif's philosophy and his scholarly writings brought him into

conflict with the status quo. He actively supported the Crowns'
temporal authority over the Church in civil matters. His own
scholarship questioned the current policies of the Roman Church
in the light of research on the Bible, and the Early Church.

Wyclif's own personal involvement in the Lollard movement is still

an open question. He would seem to have been a man of letters,
a scholar and theologian. He seems to have been sincere in his
own personal convictions, but as a man of social action? It is still
an open question.

The Lollard movement generally is credited to have begun ca.

1382. Wycliffe was basically retired and in poor health at
Lutterworth. During 1384 Wyclif had died of a second stroke.

Lollard influences have continued to linger in English society. The

following is a rather short list of some themes, and reforms that
the Lollards actively preached on:Anticlericalism, Freewill,
personal religion, antipilgrimages and religious images, questions
of the true nature of the Eucharist, confessions to a priest and an
emphasis on reading of the Bible by lay people in the vernacular
were commonly held doctrines that found expression in other
later dissident voices and groups.
The Lollards influenced the Catholic Church in its reforms. Its
influence was felt in Scotland and Bohemia. Jan Hus (d. 1415)
died at the stake for heresy. A five year Czech rebellion against
the Roman Church by the Hussite movement established a state
Bohemian Church. The English Reformation was influences by
many Lollard traditions, and the introduction of Lutheran views
under Edward VI. Even the puritans may have fell from this same
tree.

The question of how long Lollardy lasted in England may not be

the right question. Rather should we be asking if it even really
left English society?

A SELECT LOLLARD BIBLIOGRAPHY

Primary Sources

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Examinacyon and Death of the Blesseed Martyr of Christ, Syr
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______, [Another ed.] [1548?][EEb, 14751640; 1640; 22.01]

[STC1278][ESTCS100613]

______, [Another ed.] (1729) [18th Century; reel 3127, no. 03]
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of Lord Cobham, William Thrope, and Anne Askewe, and The
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______, [Another ed.] (1968 reprint]

Bible. English (Middle English). Wyclif. 1982. The Holy Bible,

Translated from the Latin Vulgate by John Wycliffe and His
Followers (1850) [4 vols.]

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Bible. N.T. English (Middle English). Wycliffe. 14 The New

Testament, Wycliffe version: Translated from the Latin Vulgate
[ca. 140050]

______, 1848. The New Testament in English translated by John

Wycliffe (1848)

______, 1879. The New Testament in English According to the

Version by John Wycliffe, about A.D. 1380 and revised by John
Purvey, about A.D., 1388. [reprint 1879]

Dymmok, Roger. Liber contra XII errores et hereses Lollardorum

(1922)

James, Thomas, 1573?1629. An Apologie for Iohn Wickliffe,

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Knighton, Martin [ ],Martin Knighton's Chronicle,133796 ed.

Martin, G.H.Ma ()

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Translations of the Holy Bible ... (1739)

Thompson, W.R.,The Latin Writings of John Wyclif, An Annotated

Catalog (1985)

Walsingham, Sir Thomas [1561?1630] Historia Anglicana, ed.

Riley, H.T., (1864)

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______, [Another ed.] (1966)

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(ed.) (186971) [3 vols.]

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______, ()

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