Lollards Sentence Examples

He shows considerable animus against John Wycliffe and the Lollards.

Further persecutions of a whole batch of Lollards took place in 1428.

In 1401 he was succeeded by his son Earl Richard, a brave and chivalrous warrior, who defeated Owen Glendower, fought the Percys at Shrewsbury, and, after travelling in state through Europe and the Holy Land, was employed against the Lollards and afterwards as lay ambassador from England to the council of Constance (1414).

For some years after Wycliffe's death his followers, the Lollards, continued to carry on his work; but they roused the effective opposition of the conservative clergy, and were subjected to a persecution which put an end to their public agitation.

The flame burst forth, not in Bohemia alone, where Huss's death gave the signal for a general rising, but also in England among the Lollards, and in Germany among those of Huss's persuasion, who had many points of agreement with the remnant of the Waldenses.

The 15th century may well be described as the via dolorosa of the English Bible as well as of its chief advocates and supporters, the Lollards.

After the death of Wycliffe violence and anarchy set in, and the Lollards came The gradually to be looked upon as enemies of order and disturbers of society.

Doubtless this coincidence gave a ready handle to the scoffing wits of the time, and among the numerous popular names given to the Beghards - bons garcons, boni pueri, boni valeti and the like - we find also that of Lollards (from Flemish liillen, " to stammer").

He was himself a faithful son of the church, and the political activity of the Lollards was quite foreign to his teaching.

The efficacy of prayers for the dead, and indirectly the doctrine of purgatory, were denied by early Gnostic sects, by Aerius in the 4th century, and by the Waldenses, Cathari, Albigenses and Lollards in the middle ages.

But the French wars, the Wars of the Roses and the persecution of the Lollards deferred the coming of the new age; and the year 1536, when Henry VIII.

Having meanwhile become archbishop of Canterbury Courtenay summoned a council, or synod, in London, which condemned the opinions of Wycliffe; he then attacked the Lollards at Oxford, and urged the bishops to imprison heretics.

They were Fraticelli, Beghards, Lollards or other confraternities unrecognized by the church and in steady opposition to her government.

No contemporary authority ascribes the rising to the Lollards.

The victims were nearly all clergy or citizens; the king shrank from touching the Lollards of higher rank, and even employed in his service some who were notoriously tainted with heresy.

The rivalry between them was purely personal; both were prepared to go on with the Lancastrian experiment, the attethpt to govern the realm in a constitutional fashion by an alliance between the king and the parliament; both were eager persecutors of the Lollards; both were eager to make profit for England by interfering in the civil wars of the Orleanists and Burgundians which were now devastating France.

But his piety inspired him to redouble the persecution of the unfortunate Lollards, whom his father had harried only in an intermittent fashion; and his sense of moral responsibility did not prevent him from taking the utmost advantage of the civil wars of his unhappy neighbors of France.

The first notable event of Henrys reign was his assault upon the Lollards.

He planned to gather the Lollards of London and the Home Counties under arms, and to seize the person of the kinga scheme as wild as the design of Guy Fawkes or the Fifth Monarchy Rising Men in later generations, for the sectaries were not u0,der1 strong enough to coerce the whole nation.

But the Lollards were a feeble and helpless minority; they no longer produced writers, organizers or missionaries.

The word is much older than its English use; there were Lollards in the Netherlands at the beginning of the 14th century, who were akin to the Fratricelli, Beghards and other sectaries of the recusant Franciscan type.

In England Wycliffe's whole life was spent in the struggle, and he bequeathed his work to the Lollards.

These Conclusions really contain the sum of Wycliffite teaching; and, if we add that the principal duty of priests is to preach, and that the worship of images, the going on pilgrimages and the use of gold and silver chalices in divine service are sinful (The Peasants' Rising and the Lollards, p. 47), they include almost all the heresies charged in the indictments against individual Lollards down to the middle of the 15th century.

The king, who had hitherto seemed anxious to repress the action of the clergy against the Lollards, spoke strongly against the petition and its promoters, and Lollardy never again had the power in England which it wielded up to this year.

In the earlier stages of Lollardy, when the court and the clergy managed to bring Lollards before ecclesiastical tribunals backed by the civil power, the accused generally recanted and showed no disposition to endure martyrdom for their opinions.

The Lollards, far from daunted, abated no effort to make good their ground, and united a struggle for social and political liberty to the hatred felt by the peasants towards the Romish clergy.

In 1428 Archbishop Chichele confessed that the Lollards seemed as numerous as ever, and that their literary and preaching work went on as vigorously as before.

It was found also that many of the poorer rectors and parish priests, and a great many chaplains and curates, were in secret association with the Lollards, so much so that in many places processions were never made and worship on saints' days was abandoned.

For the Lollards were hardened by persecution, and became fanatical in the statement of their doctrines.

Oxford infected St Andrews, and we find traces of more than one vigorous search made for Lollards among the teaching staff of the Scottish university, while the Lollards of Kyle in Ayrshire were claimed by Knox as the forerunners of the Scotch Reformation.

The opinions of the later Lollards can best be gathered from the learned and unfortunate Pecock, who wrote his elaborate Repressor against the "Bible-men," as he calls them.

All the articles of Pecock's list, save that on capital punishment, are to be found in the Conclusions; and, although many writers have held that Wycliffe's own views differed greatly from what have been called the "exaggerations of the later and more violent Lollards," all these views may be traced to Wycliffe himself.

These statements, especially the last, show us the connexion between the Lollards and those mystics of the 14th century, such as Tauler and Ruysbroeck, who accepted the teachings of Nicholas of Basel, and formed themselves into the association of the Friends of God.

The subordination of clerical to laic jurisdiction, the reduction in ecclesiastical possessions, the insisting on a translation of the Bible which could be read by the "common" man were all inheritances bequeathed by the Lollards.

To put down the Lollards, he called a meeting of the clergy, pressed on the statute de haeretico comburendo, and passed sentence of degradation upon William Sawtrey.

In 1407 he became chancellor for the fourth time, and in 1408 summoned a council at Oxford, which drew up constitutions against the Lollards.

Moreover parliament was so far from pressing disendowment that on the petition of the Commons it passed a savage act against the heresies " commonly called Lollardry " which " aimed at the destruction of the king and all temporal estates," making Lollards felons and ordering every justice of the peace to hunt down their schools, conventicles, congregations and confederacies.

Arundel was determined to extirpate the Lollards, and used his influence on the king to induce him to frame and pass through parliament the detestable statute De SMEuEeD.

The church chose to abide by the idea of Hildebrand and to reject that of Francis of Assisi; and the revolt of Ockham and the Franciscans, of the Beghards and other spiritual fraternities, of Wycliffe and the Lollards, were all protests against that decision.

The persecution of the Lollards, which began with the burning statute of 1401, may be accounted for by Henry's own orthodoxy, or by the influence of Archbishop Arundel, his one faithful friend.