Paul the Apostle
Essay title: Paul the Apostle
INTRODUCTION
John Wycliff was a theologian and early proponent of reform in the Roman Catholic Church during the 14th century. He initiated the first translation of the Bible into the English language and is considered the main precursor of the Protestant Reformation. Wycliff was born at Ipreswell, Yorkshire, England, between 1320 and 1330. He died at Lutterworth December 31, 1384.
John Wycliff’s family was of early Saxon origin, long settled in Yorkshire. In his day the family was a large one, covering a considerable territory. 1324 is the year usually given for Wycliffs birth. Wycliff probably received his early education close to home. It is not known when he first went to Oxford, with which he was so closely connected till the end of his life.
He was at Oxford in about 1345, when a series of illustrious names was adding glory to the fame of the university, such as those of Roger Bacon, Robert Grosseteste, Thomas Bradwardine, William of Occam, and Richard Fitzralph. Wycliff owed much to Occam. He showed an interest in natural science and mathematics, but applied himself to the study of theology, ecclesiastical law, and philosophy. Even Wycliff’s opponents acknowledged the keenness of his dialectic. Wycliff’s writings prove that he was well grounded in Roman and English law, as well as in native history. A family whose seat was in the neighborhood of Wycliffs home, Bernard Castle, founded Balliol College, Oxford to which Wycliffe belonged, first as scholar, then as master. He attained the headship no later than 1360. When he was presented by the college (1361) with the parish of Fylingham in Lincolnshire, he had to give up the leadership of Balliol, though he could continue to live at Oxford. His university career followed the usual course. While as baccalaureate he busied himself with natural science and mathematics, as master he had the right to read in philosophy. More significant was his interest in Bible study, which he pursued after becoming bachelor in theology. His performance led Simon Islip, Archbishop of Canterbury, to place him at the head of Canterbury Hall in 1365. Between 1366 and 1372 he became a doctor of theology. In 1368 he gave up his living at Fylingham and took over the rectory of Ludgershall in Buckinghamshire, not far from Oxford, which enabled him to retain his connection with the university.
It was not as a teacher or preacher that Wycliffe gained his position in history; this came from his activities in ecclesiastical politics, in which he engaged about the mid-1370s, when his reformatory work also began. In 1374 he was among the English delegates at a peace congress at Bruges. He may have been given this position because of the spirited and patriotic behavior with which in the year 1366 he sought the interests of his country against the demands of the papacy. It seems he had a reputation as a patriot and reformer; this suggests the answer to the question how he came to his reformatory ideas. Even if older evangelical parties did not exist in England before Wycliffe, he might easily have been influenced by continental evangelicals who abounded. It is highly probable that the older type of doctrine and practice represented by the Iro-Scottish Christians of the pre-Roman time persisted till the time of Wycliffe and reappeared in Lollardism.The root of the Wycliffe’s reformation movement must be traced to his Bible study and to the ecclesiastical-political lawmaking of his times. He was well acquainted with the tendencies of the ecclesiastical politics to which England owed its position. He had studied the proceedings of King Edward I of England, and had attributed to them the basis of parliamentary opposition to papal usurpations. He found them a model for methods of procedure in matters connected with the questions of worldly possessions and the Church. Many sentences in his book on the Church recall the institution of the commission of 1274, which caused problems for the English clergy. He considered that the example of Edward I should be born in mind by the government of his time; but that the aim should be a reformation of the entire ecclesiastical establishment. Similar was his position on the enactments induced by the ecclesiastical politics of Edward III, with which he was well acquainted, which are fully reflected in his political tracts.Wycliffe wanted to see his ideas actualized–his fundamental belief was that the Church should be poor, as in the days of the apostles. He had not yet broken with the mendicant friars, and from these John of Gaunt chose Wycliffes defenders. While the Reformer later claimed that it was not his purpose to incite temporal lords to confiscation of the property of the Church, the real tendencies of the propositions remained unconcealed. The result of the same doctrines in Bohemia–that land which was richest in ecclesiastical foundations–was that in a