The Prophetic Faith of Our Fathers, vol. 2

III. Morning Star Appears Before Reformation Dawn

The English universities, which had been established about two centuries prior to Wyclif’s day, were largely for sacred learning-theology being the chief study, and the students largely novitiates of the monastic orders. The Magna Charta, secured at Runnymede in 1215, was denounced by the pope. But this event was an important landmark in the great struggle between the papal and the secular power in Britain. Kings and the parliament had long withstood the oppressive yoke of the hierarchy. John of Salisbury, Robert Grosseteste (or Great- head), Bishop of Lincoln, ¹⁶ Roger Bacon, and others had raised their voices against the corruptions of the church. Light was breaking in increasingly upon the dark Middle Ages. By Wyclif’s day papal prestige was at a low ebb, unable to command either respect or obedience. PFF2 46.2

Wyclif was born while the Papacy was in its Babylonian Captivity in Avignon. During the early years of his priesthood he witnessed the enormous loss of prestige suffered by the Papacy. Antipapal elements in the English court sheltered Wyclif for a long time from what would otherwise have been consequences serious to himself, because of his antipapal utterances. The period was a time of controversy and of cross fire of political, religious, and scientific opinion such as Europe had not seen since the collapse of classical culture in the sixth and seventh centuries. PFF2 47.1

1. ATTACKS OF OXFORD PROFESSOR DRAW PAPAL FIRE

JOHN WYCLIF (Wiclif, Wycliffe, or Wickliffe) of Lutterworth (c. 1324-1384), “the Morning Star of the Reformation,” was born in Yorkshire about the time of Dante’s death. Educated at Oxford, and proficient in canon and civil law, he there distinguished himself as a teacher. He was first aroused about his own soul, when still in his twenties, by a fearful pestilence from Asia and the Continent, which swept over England, slaying an appalling number. Wyclif became a spiritual as well as an intellectual giant. He received the degree of D.D., or Doctor of Theology, when it was quite infrequent and stood for conspicuous scholastic achievement. In 1360 he had become master of Balliol College and lecturer on the Scriptures. When he began his public opposition to the ignorant mendicant friars, ¹⁷ the issue was over the mendicants versus the gospel. PFF2 47.2

Wyclif became rector, successively, of Fillingham (1361), Ludgershall (1368), and Lutterworth (1374). In about 1365 he was made chaplain to the king, thus entering into close relations with the government. In 1374 he was sent as a member of a royal commission to Bruges, Netherlands, to discuss differences with the papal nuncios of Gregory XI, over appointments to ecclesiastical offices. After his return he spoke openly of the papal “Antichrist.” ¹⁸ He saw clearly the evils of the church and warned against her errors and abominations. He laid the ax at the root of indulgences, crusades, transubstantiation, pilgrim ages, and relics. Wyclif strove for two main principles: first, to free the church from its connection with temporal affairs; and second, to effect a doctrinal reform through substituting the “law of the gospel” for the tradition of the church. ¹⁹ PFF2 47.3

In 1377 Wyclif denied the priestly power of absolution, and began to issue popular tracts. In this year his theological views were first called into question. He was summoned to London by Bishop Courtenay, to give account of his teachings. Riots resulted, but nothing came of it. The hierarchy became alarmed. Gregory XI issued five bulls, on May 22, 1377, condemning Wyclif’s positions and citing him to answer charges of insubordination and heresy, roundly condemning eighteen propositions from his writings, reproving Oxford for not taking action against Wyclif, and authorizing his imprisonment. ²⁰ PFF2 48.1

2. GREAT SCHISM DROVE WYCLIF FROM PAPACY

Wyclif paid little attention to the bulls. A new citation followed, and a second hearing was held at Lambeth in 1378, with a formidable list of charges. But Wyclif was protected by the Princess of Wales. From 1378 to 1382 he continued to write and teach at Oxford, elaborating his views and gaining supporters. In 1378, just as the papal net was closing in about Wyclif, death suddenly stiffened the hand that had woven it. Gregory XI died, and two popes were elected to succeed him—Clement VII at Avignon, and Urban VI at Rome. This schism in the Roman church prevented further action for the time, giving Wyclif a breathing spell. Papal authority was crippled, and was unable to enforce its demands. PFF2 48.2

It was the Great Schism that drove Wyclif from allegiance to the Papacy. This year-1378-was the turning point in his life. His spiritual senses were shocked, his theories overturned. The spectacle of two popes—each claiming to be sole head of the church, each labeling the other Antichrist, and each seeking the destruction of the other—horrified him. The whole institution appeared to be from the evil one. From earlier support, he changed to antagonism. Then, as he came to see its prophetic significance, he threw off his allegiance. No longer holding one pope to be true and the other false, Wyclif ranked both alike false—“two halves of Antichrist, making up the perfect Man of Sin between them.” ²¹ From 1378 onward he concentrated on the reform of doctrine. ²² It was no longer a matter of whether the Papacy enjoined this or that, but the status of the Papacy itself. Meantime, while the popes were hurling anathemas at each other, Wyclif pursued his sublime work of translating the Bible—each verse a ray of light piercing the surrounding darkness. PFF2 49.1

Then came the issue over transubstantiation, which by 1381 Wyclif assailed as anti-Scriptural in his lectures at Oxford. Since the doctrine promulgated by Wyclif on this point occurs frequently in the course of his sermons, it is probable that it had been introduced from the pulpit prior to its admission into his teaching in the classroom. ²³ At approximately the same time he published twelve short theses at Oxford, denying transubstantiation, and challenging all of contrary mind to debate the matter. ²⁴ Summoned to appear before a group of judges at Oxford, two of whom were doctors of laws, and ten doctors of theology, Wyclif stood alone. PFF2 49.2

Picture 1: WYCLIF SENDING FORTH HIS ITINERANT EVANGELICAL PREACHERS
From his paris at lutterworth, wycliof sent his Russet-robed itinerant preachers throughout all England to spread the evangelical truth, tho * Por;rayal °f the papacy. Possessing only the pages of Wyclif’s Bible, tracts, and sermons, they went Out Two by Two Thmisands Became psuaded. From England, Wyclif’s Teachings Spread to the continent, and were the means of enlightening Huss
Page 49

This convocation, sitting with the chancellor of the university, condemned his theses, and prohibited their being taught in the university. Some forty years had passed since Oxford had become the home of the Reformer. Now he was gray with toil and age. Many who had stood with Wyclif when he assailed flagrant ecclesiastical abuses, shrank from following him in doctrinal controversy. Like Elijah, he now stood virtually alone among his countrymen, witnessing uncompromisingly to the truths of Scripture, and refusing to repudiate the mandates of conscience. PFF2 51.1

This refusal led to an organized attempt to suppress him. A synod convoked by Archbishop Courtenay in London in 1382, at which Wyclif was not present, condemned as heretical many of Wyclif’s positions, ²⁵ and threatened heavy penalties upon any who should so teach or listen to them. ²⁶ Banished from Oxford, Wyclif went back to Lutterworth, where he wrote ceaselessly against papal claims and formalism, in full expectation of imprisonment and martyrdom. Tracts poured forth-De Potestate Papae (On the Power of the Pope) (c. 1379), De Veritate Sacrae Scripturae (On the Truth of Sacred Scripture), and so forth. PFF2 51.2

He attacked the clergy for their wealth and self-seeking, their subservience to the pope as vendors of indulgences, the doctrine of transubstantiation, and the efficacy of confession to priests. Finding a ready response, he soon came to have a substantial following known as the Lollards. ²⁷ As early as 1378 he organized a body of itinerant preachers, who spread his doctrine throughout the land. ²⁸ Clad in long russet robes of undressed wool, staff in hand, their only possession a few pages of Wyclif’s Bible, tracts, or sermons, they went out two by two. (Illustrated on page 50.) Half of England was favorable to Lollardism, which included many knights and nobles. ²⁹ Among his adherents were Walter Brute (Britte), William Thorpe, Lord Cobham (Sir John Oldcastle), and John Purvey. The doctrine likewise spread to the Continent and, carried to Prague, was the means of enlightening Huss. PFF2 51.3

3. APPEAL TO SCRIPTURE THREATENS PAPAL AUTHORITY

Wyclif now completed the most abiding work of his life—the translation of the Bible into English. ³⁰ He was possessed with a great longing to bring the Word of Life to the people. “The Scripture only is true,” became his golden maxim. These Scriptures, he believed, should be accessible to all. Heretofore portions had been put into the vernacular, mainly the Psalter, for the unlettered clerics. ³¹ Wyclif’s was the first English version of the whole of Sacred Scripture designed for everyone. ³² Groups assembled everywhere to read Wyclif’s translation, which was finished about 1382. As it was based on the Vulgate, there was an outcry from opponents that a translation was imperfect; and was not the Vulgate sufficient?—forgetting that the Vulgate itself was a translation. PFF2 52.1