Feeling Like Saints

Europe After Wyclif

“…Only in the second step is the actual existence of a creature produced on the basis of prime matter in the sensible world. 52 Jerome, however, did not develop this idea in his quaestio. He emphasized Augustine's theory from the quaestio De ideis based on the dichotomy between the intelligible world of ideas in the divine mind and the sensible world.…”

“…-1961 Gillespie and Kantik Ghosh (Turnhout, Belgium: Brepols, 2011), especially Vincent Gillespie's attempt to nuance the state of religious confl ict and reform in the earlier fi ft eenth century, Ian Johnson's hard-hitting critique (73-88) of a notion of "vernacular theology," and Nicholas Watson's eff ort (563-589) to save aspects of it as at work positively in fi ft eenthcentury religious writing. Jeremy Catto, a historian, implicitly echoing some of the broader dynamics invoked above, suggests (43)(44)(45)(46)(47)(48)(49)(50)(51)(52)(53)(54) T he Wycliffi te Bible was a medieval En glish best seller, and most of the copies that remain date to the fi ft eenth century. While not theologically suspect in theory, vernacular scripture translation caught the attention of followers of both John Wyclif and Jan Hus, and in this way Bible translation played a part in the debates concerning late medieval church reform explored in this pres ent volume.…”

“…At least one later Followers' manuscript was copied originally in Middle En glish by a scribe who was unfamiliar with that language. 52 Th is manuscript was continued in the 1460s in Latin by the scribe Th eodorik Werken, a Dutchman who had long served En glish clergy in Eu rope. 53 Werken joined the retinue of William Gray, eventually bishop of Ely, in the early 1440s, and together they traveled throughout Italy while Gray served as the papal proctor for the King of Eng land.…”

“…51 Th e gloss is associated with the commentary on Revelation 7:14, which focuses on the blood of the lamb, namely, Christ ("Et laverunt stolas suas et dealbaverunt eas in sanguine agni"). 52 Th is Eucharistic motif presumably encouraged its Czech reader in the second half of the fi ft eenth century to associate the passage with Hussite ideology, while in fact the text had been copied verbatim from Opus arduum. Th is mistake reveals a per sis tent association between the motif of Christ's blood and Hussite ideas, especially in Bohemia.…”

“…Others do not merely repeat or summarize the text, but engage with it, noticing for example that each person is obliged to help his neighbor; that a person acting sinfully consents to all the sin of the world; that there are two ways something is done, either in the strict sense of doing it oneself or through participation; that someone who stays silent betrays truth; that someone is punished for another's sin. 52 None revives the diff erential evaluation of guilt by consent that assigned lesser culpability than direct action to some kinds of consent, in the versions of the consent verse that we examined fi rst. But some do weigh one or another kind of consent even heavier than direct action: defense of error is worse than error; counsel toward sin is graver than the sin itself; those who do not prevent sin, sin equally or more than those who commit it.…”