Latin works

21쪽

INTRODUCTION. XVH quotes no oni isto the ibi or the ecclesiastica fathersand doctors, ut also rom secular riters such as Aristolle, Porphyrius, Averroes, Avicenna an others, an a series of arguments is borrowed fro the Decretals.

That devo ut laymen ere disied by his sermons e have his

own testimony, in hicli e says I, 3 that he has underia hen the

interpretatio of the Te Commandment in an qua number of sermons by the eques of a pio us layman. A the fame time mos of his sermons are schoo or modet

sermons, hicli e delivere ei ther hiis stili at Oxford and asis suppo sed in St. Mary's Church, or, here the betonito a laterperiod, illi a vie to an for the se of his travelling rea chers. 3Thus e find in a considerable number of sermons a referen ce tostudents. Let us herelare runs in ne of them calter thesee o benedictions belove brethren. In another e ives a veryclear an methodicat ouiline of the sermon, saying For his reas on have interprete to ou the Te Commandment an to-da I illexpound the command ments of the two abies in orde that oumay earn it the eiter . ' Verum ut loquar pueris, he exclaim in another passage. An the epitheis hich e applies o his ea rersare in harmon with his Fraternitas vestra, Caritas vestra, fratre S

To theseaearers, a bein future prea chers, the numero us directionsare ad dres sed hich e ives for reaching These ules, e says in another passage, Ust e reache perseveringi to the peo ple so that the ma comprehend whether o no the themselve o the clergyare preservi nitru Christia chari ty. This Gospei teaches, e says in another passage, o to bellave ones et in the office of reaching. 'i f. pag. 89 Circa istum sermonem et novem sequentes ut mandatu suma quodam devoto layco propono compendiose dicere sentenciam mandatorum. Quadraginta sermones dum stetit in scolis. IV, 48 Specialiter tamen in ista parrochia ex hoc quod beatam virginem que odit hoc vicium vendicat pro patrona .... Cf. pag. 3o. IV, 31 Si igitur fratres carissimi seminemus in benediccionibus. IV, 45 Et hinc exposui vobis tam seriose decalogum . . . . et hodie ut meliti Smemoremini ' .... mandata utriusque tabule. 7 II, 5. II, 33: Iste autem regule predicande sunt instanter populo ut cognoscant si ipsi vel clerici plene ser-VaVerint caritatem. II, 31 Hoc evangelium docet apostolos et viros evangelicos quomodo debent se habere in officio predicandi.

22쪽

XVI INTRODUCTION.

Most frequently e finii in the sermons instructions o to eat withthe matter os a sermon, hether o compos it elaborat et o shortly. In a good an passages h observes that the reacher must adapthis discourse to the capacities of his earers. The character of these sermons a modet for rea chers a clearly perceived by the earlycopyisis thus ne of them has inserte. in the margin of the S.

the words Magistri et ludentes, notate.

One of the sermons Sermones mixti No. XXIV his rom eginia ing

io en nothing ut an ad dres o the occasion o an academiccerem ony the conferring of the doctor' degree.

The Latin sermons hich e long to the Lutter orth perio sandthes formis large proportio of the whol number of sermons wereali composed by Wycli a model- sermons for the se of the po orpriesis , o the wandering travellingV reachers. Eo Wycli byn means confine. himself to reachin his reformator ideas to the comparati vel smali number of peo ple rho composed his congregation God' law, in hich he had found the pure truth, should atherbe come the common properi os ali, and ver Christi an hould know it an observe t.

their ask, and there re e calle into existenc the institutio ostra vel ling reacher o a the were called, of the poor ' or simpleVprie sis These ere o counieraci the pernicio us ork of the fecis

II, 11 Ideo aptato sermone ad populum secundum virtutis egenciam vel fugam vici potest sermo patencius quantumlibet dilatari, quadruplex interpretacio nominis Marte virginis satis iuvat. II, 3o: Sed verba exhortacionis dimissa ista materia sunt congruencie auditorii applicanda. f. pag. 28 Materia autem exhortacionis potest evangeligans secundum pertinenciam auditorii dilatare .... pag. 3O: Et dilatanda est materia sermonis secundum quod expedit populo audienti . . . . pag. 33: Et ista materia modo inenarrabilis est . . . . Et huius materia est secundum exigenciam ruditatis populi stilatanda. Here e ma presume that Wycli refers to the traveding Preachers pag. 64 Sed quia populus communiter recipere solet euharistiam isto die, ideo sensus instruccioni Sue pertinen est aptandia . . . . pag. 68 Aptando autem sermones istos potest scola de virtutibus communicando auditori aptari .... Ideo de humilitate atque superbia dilatari potest sentencia quantum placet. f. I, 9, S. 39, 26O: Septem autem opera corporalis misericordi debent declarari Pulo .... Here is also reated of the threesol sermon Predicacio formalis,

subiectatis et habitudinalis echie l. , pag. 393.

23쪽

XVII

by a pure ourse of life by uias et fisi devotion to thei nobi calling, and were speciali to pro mole the edification of the Church bypreaching the rue an uia adultera ted os pel. The reachin of that time, illi ali iis extruvagances, i asorsen sive to a mala os, Vclips tam p both the alter reached, and the motives illi hicli the clerg of tho se days ascende the pulpit, move him to indignation. In more thun ne passage e denounces thei practice of disco ursing on oridi affairs, instea os reachin God's ord, of jest in g, declaim in g, an fialtering the ancies of the eople, a evenlyin and tandering, inste ad os explaining the Bible. In orde to attractoli public the must at ways have ne fashion ready It must be kept in good humo ur in orde that it ma ope it pocketsafter the sermon hen the bell-purse is sent round . The look own with disdat on simples pri est whos education has been uia sufficient, an from, hos old-fashioned manners the must distinguisti themselves e fore the eopte by ne form os reaching. It is illi reference to suci disco urses that Wyclis emphaticali declares that ali sermons except tho se hichoreat of the o spe are to erejecte d. 3 Ohl f the postle,' he exclaim in another place, hadhear such hair-splittin g, o much e mus have despised it. Hecomplain in many the passage of the excessive se of scholasticlangvage in sermons and in prayers. me censures illi reat

resultat in deterioracionem ecclesie, ut si curvantes fidem scripture intendunt rythmi- facionibus, adulacionibus, detraccionibus atque mendaciis. Serm. Pars IV: Dicunt enim quod nisi adderent aliquas novitates ultra modum predicandi solitum ab antiquo, non foret differencia inter theologum quantumcunque subtilem in seminando verbum Dei et sacerdotem ruralem quantumlibet exiliter literatum. Cf. Serm. Pars II, 16 Habet enim hodierna confabulacio multa membra, ut nunc ad mundialium saluti impertinencium iocacionem, nunc ad retribucionem temporalium fallacem adulacionem et nunc ad extorquendum temporalia bona subditis per cenSuraS fallaces populi communicacionem. 3 Se below, pag. 262 Alias predicacioneSpreter illas quas explicat, ut plane innuit fides scripture, expedit fidelem abicere Sermo 39). Pars IV, 3 Serm. Mixt. Io Nogate que ad pacem O si apostoluS

audiSSet istam argu iam, quantum istam contempneret . . . . si ibid. Non tamen video quin multi in ordinando oraciones varias et prolixas multipliciter peccaVerunt .... Per Variacionem oracionum excutitur fastidium a viatoribus qui gaudent extraneiS

semper tamen appreCiandum . . . .

24쪽

XVIII INTRODUCTION.

vehemenc the re ed hicli prompis men to flat ter the ricli illi pompous funera orations in hic holi mos mendaci ous assertionsare osten made. There by the do good ei the to the ead nor tot he living, ' ut in orde to gras earthi properi the fluiter thepassion of the multitude. Surei this is no the office of a pastor,

but sis obber. He ho reaches in orde to et a nam be fore the wori or to earn money, is a ran hereti c. '

The work hich the secular clergylas,el a the religio us orderso his time in particular, ad prove thenaseives nable to perform, was no to e accomptished by Wyclis wandering pri est thata sociation of oor pri est Which he had realed a it is belleved, o early a the time of his life at Oxford 3 o vo w, o forma ordinationbound iis members, si uidens te has latet so tersei and admirablyexpresse it βμ ne spirit animaled the organi sation, ne fortias marhed ito ut Poor ithout egging, ted by one ill, and obedient to it in constant interco urse illi the eo ple an armed illi the spiri and with aith, these oor pri est so on e came the mighti est cham pion so the ne doctrine. Bare- ot cla in a long coars cloak of dark-re colour, hi chwas the symbol of hard abour und overty, a long stas in and signifying thei pastora office, the wandere in the dioces es of Leicester and of London fro town to to n, rom village ovillage. In churches, hapeis an alms-hous es, here ver the couldget a se hearer together, the pre ache of the lor o God' law. Although mocked a by om for thei coars gar an for theirmaniae of ea ching the were elove by the eo ple. V the fame ii me the were ursu ed by the erce atred of the monks, hic hi Consuetudo autem est per diabolum introducta quod mundo dives in die sue sepulture habeat sermonem a fratre compositum atque emptum, ut in hoc laudes defuncti sepe mendaciter recitentur. Sed quid hoc rogo ad meritum mortui vel viventis ' Et istud indubie non est pastoris sed tortoris officium II, 6). uicunque propter famam nominis vel avariciam predicaverit est excommunicatissimus

25쪽

INTRODUCTION. XIXprovolies Wyclis bit ter complaint: An a these rethren disti heth number of eggin orderso increas in ne town so the fiate that simple pri est sViari se, ho reach the os pel ithout destreo gain and without the ornas hev se . . . . sic odiunt quod insurgant sacerdotes simplices sine questu vel forma eorum evangelium predicantes). 3 ut these monks themselves roam bout an tr toro b whereve they an in a large number of eopte together, homthev an succee in misi eading. They cour the owns, and where abundant ist are refused them, the protest in vehement manner. Such are the creeper into otis es' of hom the Apostle speah s.

From his description it a b gathered hat par the poorprie sis' ere intende to play. ut laymen too, as et a prie sis were calle to the office of reaching. I seem certain, Wycli says, that ne single uni earne man may by the grace of God effect more for the edification o Christ' church than man who have graduate din school or colleges for suci a ne calter more modesti and

abundantly the ee o Chrisi' law. An in a secon passage hesay plainly that in orde to hol an office in the church, the divine callin an authorigation is absolutet sufficient. There is an ordinatio by God Himself, even, ithout the episcopallaying on os and s. Wyclis sermons ere intende for these travelling reachers and this a the cas also ith another series of his ritings. Thatthe fuit an swere thei purpo se, and that the eed sown by theirmeans ore abundant fruit, e have mani sol testimon fro con- temporar writers. The Continuatio Eulogii Historiarum relates thati Pars , 3. Cf. specul mil. ecclesie Dialog. ed. Pollard pag. Ο ΙΙ. Nec sufficiunt pauperes et pauci fideles sacerdotes resistere . . . . ' ibid. pag. 3 : Et quantum ad fructum, certum videtur quod unus diota mediante Dei gracia plus proficit ad edificandum Christi ecclesiam quam multi graduat in scolis sive collegiis, quia seminat humilius et copiosius legem Christi tam opere quam Sermone . . . . Lechie l. c., pag. 106: Videtur ergo quod ad esse talis ministerii ecclesie requiritur auctoritas acceptacionis divine et per consequens potestas atque noticia data a Deo ad tale ministerium peragendum, quibus habitis, licet episcopus secundum tradicioneSSuas non imposuit illi manus, Deus per se instituit. Cf. Eul Hist. Contin ad annum Isso', pag. I 2, IJ ' Lechie l. , pag. 99.

26쪽

XX INTRODUCTION.

in the ear 38i Wycli s scholars e re reachin his doctrine of the ord' Supper througho ut England an mali in a large numbero converis, both mongst ricli und oor i Stili more important iswhat it relates of the ear 382. It reporis of Wyclis ulteranceson the secis orders and thei Munders, on the egging of these ablebo die friars fratrum validorum that the should or afterili ex ample of the postle Paul and the doctrine of St. Augustine,''thes ulterances occur in part word o word, in some of the sermons.

The author describes also the conseque iaces of Wycli P teachin assollows: In his ea the friar have been deprive of thei alms, themendicunt are compelle to ork, the are o allowe to reach, the are calle penny-prea cher an creepers into ous es se below). Besides his, the write scandalous amphi et in Englisti and write down thei error likewis in English. inalty the Continuatio Eulogii directi states that Wyclis scholars studi ed the compilingo sermons. In agreement illi his are standry notices in Wal singliam.

It is of interest to observe that Walsingliam' vie of the eggingorder hardi differs rom that of Wycli himself β Accordin to

without interferen ce, an accor lingi we in Wycli complaining that the mendicant in London and ei cester inae at theextermination of the fuith fui and oor priesis. In a mandate of

Tom III pag. 38I: Discipuli eius hanc doctrinam predicabant et divulgabant

per totam Angliam multos laicos seducentes eciam nobile et magno dominos .... ibid. pag. 384, 388 .... quod omnes alie religiones private sunt supersticiose impertinentes ad salutem cf. Nerm. Pars II, 16 ab hominibus statute et adinvente, tradiciones, ritus et doctrinas ac mandata hominum continentes . . . . Item quod mendicaci fratrum validorum est illicita et quod laborare deberent ad victum adquirendum .... Hoc anno fratrum elemosine subtrahuntur .... 3 Discipuli prefati Johannis studuerunt in compilacionibus sermonum et sermone fratrum congregaverunt, eunte per totam Angliam doctrinam huius sui magistri predicabant . . . . Hist. Angl. II pag. 3 In tantum enim . . . . Veritatis professionem macularunt, ut in diebus istis in ore cuiuslibet bonum sit argumentum, tenens tam de forma quam de materia: Hic est frater, ergo menda . . . . 'nighton 688. s. Buddeu

27쪽

Archbis hos Courtenay's, issue at the en of May 382, and in the Archbis hos ' licens to the Carmel ite Peter toties at Ox ford, compla intis ad os certa in travelling rea chers, ho unde the prete iace of great sanctity sub magne sanctitatis velamine), usur the office of

preachin g, an defend false, erroneous, an heretica doctrines and dogmas, in churches, in street and in ther places. It is no mos severe ly prohibite that these doctrines, wentv four of hicli are expressty a med should ence forti, e tolerated id his, and simila prohibitions of the secular authorities, were attended illi ut litile success. The convictio of the necessit ofan interna reformation of the churchoas implante by Wyclissdiscipies in the ind of ali classes. Thei succes may ver probab ly have been maint due to theirmaniae of iis, hici contraste so strongly illi that of the eg gingsti ars and the ther clergy an is the maiorit of the oor reachersanswere to the life-like description hic li Chaucer ives in his Canterbur tales of the good counir clergymon, and whicli manytake to e a portrait o Wyclis himself the reat succes of the country reachers may be asil explain ed.

. good man was ther of religio in And was a pore Perso uia os a totin; But riche te as of hol though and werk.

He was also a lerne man. a clei L.

That Christes Ospei gladiu olde preche; His pariscliens devoutly olde e teche. Benigne he was and wondii diligent, An in adversite fui pacient; An such he was -prove one Sithe S. Eu loth were imo curse for his tythes But ather olde e even ut o do te, Unto his ore parisschens abolite. of his offrynge and et of hi sub Sta unce. He cowde in lite thin han suffisance. Uyd was his pari sch, and ouses ferissondur, But e ne lane not for reyne ne thondur, In siclinesse ne in eschi e to visite The ferrest in his parissche, Oche and lite Upon his laet, an in his hon a stas. This nobi ensam ple uiato his Schee he af That fers he wroughte, an after that he aughte.

28쪽

XXII INTRODUCTION.

I require. at the strength of the violent politica an ecclesiastical reaction hicli illo ed, o ut a sto to the work of the oorpri est in England As a result of this reaction, Wycli s sermonsto fel into oblivion in that country. O the ther and the exerci sed vas influenc on reat numbers of the educated in Bohemia and Moravia during many ollo in decades.

yclist sermons are amon tho se ritings of his, hich njoyedespecta popularit in Bohemia. In the catalogues of Wyclis workswhicli,ere circulate in Bohemia, and whicli date Dom theo 'li centurvthe illo in sermons are enumerat ed 1. Sermones de tempore per circulum anni supra Evangelia. λ2. Quadraginta Sermones, compositi dum stetit in scolis. 3. Sermones Viginti compositi in itine vite sue. Epistolarum Sermones de tempore per circulum anni.

Among the books hicli fel victim in the celebrated autodaseon une 6'ho io, in the ouri, ard of the archiepiscopa palac ut Prague, a Wyclirs: Super evangelia Sermones per circulum anni', β an in that iit discourse in hicli on ut 29 h 41 o Simon os Tissno defende Nyclis treatis e De probacionibus proposicionum'wherein e addresses the litile book in his causti manner, Alas probabi thou has scolarge the insatiabie and unlathomable greedinesso the riests,' it runs: No I have committed his ut the Sermones , hicli in deedare o condemne with me. V It is eas to se ho these sermons came to enjo Such great

repute und we hali not be surpri sed to indius consuli in themin the compilation of his own sermonS.

29쪽

the two sermons De pace, and De de Sue elucida Cione, in particular, are taken earlv or for vor frommyclist Sermones dominicales. Since the publicatio of this book, m further studies in his direction have e to the disco very that an more of the sermonso Hus a re saturate with Wycli fian te s. his is speciali thecas in the et mons Dixit Martha ad Iesum and os estis sal terre, Vos estis lux mundi. Ont thai Hus condense the wo subjecis os estis a terre, Hos estis lux mundi into ne sermon hiis Wyclistreate them in separate disco urSeS. A the resulis of these studies x o mine re hard lv known in England a comparison of the wo texis a perhaps e welco me in this place Compare

Johannis Wyclis

Sermo

Dixit Martha ad Iesum. Joh. XI.

Cod. at Vindobon. 3928 fol. I 23. . . . . Martha autem Soror Lagari, qui fuit suscitatus ultimus horum trium fuit familiaris Christo ex domesticitate in fide in hospicio et in victu. Martha autem prius obviavit Jesu et conqueritur de morte fratris sui eius suscitacionem insinuans sed facete Domine si fuiSSe .... Circa hoc evangelium dubitatur, utrum

eXequie mortuorum .... Sunt fundabiles in scriptura . . . .

Sed quid hoc ad meritum convivantis, cum Luce XIV dixit Christus: Cum facis prandium aut cenam, noli vocare amicos tuo neque Cognato neque divites, ne forte ipsi et rein Piterit te . . . .

Johannis Hus

Sermo de exequiis seu suffragio mortuorum, quem predicavit ad populum circa festum omnium Sanctorum anno IALI

de verbis Marthae ad Iesum Joh. XI: Dixit Martha ad Iesum etc Opp. tomi fol. XLVIII, Lmb.). . . . In reSenti evangelio agitur de morte Lagari, qui fuit suscitatus a Christo. Fuit autem ultimu inter OS, HOS . . . . suscitavit. Fuit eciam iste familiaris Christo ex domesticitate, in fide, in hospicio et in victu . . . . Martha .... CSuSCitacionem fratris insinuans dicit Domine

Circa istud evangelium videndum est: Quare fiunt exequi mortuorum . . . . Unde istorum rescius misericors Salvator volens illa rescindere dicit Luce XIV: Cum facis prandium aut cenam, noli vocare amicos tuos aut fratres neque cognatos neque vicinos neque divites, ne forte et ipsi reinviterit te . . . . Mittheiiunge des Verein fur eschichte de De ut Schen in Bolimen XXIV, I 3.

30쪽

XXIV INTRODUCTION.

Johannis Wyclis.

Preciosius sit homini quod Christus spiritualiter a morte peccati ipsum resuscitet quam a Christo corporaliter suscitetur. Et consequenter preciosius est quod homo spiritualiter vivat in Christo quam quod naturaliter per Christum vita sensibili suscitetur. Et subdit causam, quia qui credit in Christum, adherendo sibi ut domino, finaliter per amorem, eciamSiperante peccato mortuus fuerit, non morte perpetua anime vel corporis morietur spiritualiter in ternum .... Et patet preciositas resurreccionis et vite spiritualis quam Christus inducit in hominem supra resurreccionem ad vitam corporalem adeo affectatum. Repetit autem magister optimus istam sentenciam, si eius discipula istam nescit, ut si forte in aliquo ab ipsa defecerit vel eam ignoraverit ipsam discipulam salubriter in Struat.

Credis, inquit, hoc Ait illi Utique domine. Ego credidi, quia tu istius Dei

vivi, qui in hunc mundum venisti. Con-1itetur autem hec femina in uno communi principio, cum credit quantum Si neceSSarium credere viatori. Confitetur enim filiacionem naturalem Christi ad patrem celestem et per Consequens ternam unitatem divine substanei ConSequenter X- Cessum temporalem nativitatis secunde et per OnSequens quidquid Christus dixit in evangelio Si erUm . . . . Non enim videtur racio quare mundo dives tam sumptuose et sollempniter sepeli ur nisi vel propter mundanam gloriam servandam in genere vel propter solacia

in vivetatibus ConSerVanda ....

Johannis HUS.

.... Et quia preciosius est homini quod spiritualiter a morte peccati per Christum suscitetur quam corporaliter et per consequens preciosius est homini quod vivat in Christo spiritualiter quam quod per Christum vita sensibili suscitetur. Ideo subdit causam quod qui credidit in eum,

adhaerendo sibi finaliter per amorem, eciam si ante per peccatum mortuus fuerit, non morte perpetua anime vel corporis morietur, Sed liberatus a morte spirituali Per graciam .... non morietur in ter

num ....

Et patet preciositas resurreccionis et vite spiritualis, quam Christus inducit in hominem supra resurreceionem ad vitam corporalem adeo affectatam. Repetit autem magister optimus istam sentenciam, si eius dicipula ipsam noscit, ut si forte ab ipsa in aliquo deficeret, ipsam discipulam salubriter instruat.

Credis, inquit, hoc Ait illi: Utique domine. Ego credidi, quod tu es Christus situs Dei vivi, qui in hunc mundum venisti.

Ubi confitetur hec femina in uno Communi principio fidei suam fidem, cum credit quantum est necessarium credere viatori. Nam confitetur filiacionem naturalem Christi ad patrem celestem et per Consequen e ternam unitatem divine essen cie. Secundo confitetur processum temporalem nativitatis Christi secunde et sic confitetur Christum esse verum Deum et verum hominem et per ConsequenScredit, quidquid Christus dixerit, quod

illud est Verum ........ CRUS a damnabilis est ut apud mundum nomen divitis defuncti sollem p nius celebretur ....