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  2. This book is the first survey of the whole of the and it argues that there is more to Netter than anti-Lollard polemic. Aers argues that “we must be careful not to read with the prejudice that it must fit an ‘orthodoxy’ shaped by the Church’s war to eliminate Wycliffite inflections of Christianity. [The essay, a contribution to a special section on “Langland and Lollardy,” argues that, contrary to opinion of some scholars, Langland and Wyclif didn’t entirely agree on the subjects of evangelical poverty and attention to the contemporary poor. [Aers begins with orthodox accounts of the sacrament of the altar in order to think about the place of sanctification and signs in works by William Langland, John Wyclif, Walter Brut, and William Thorpe. The author concludes by exploring when the Hussites ceased to exist as a discrete cultural community in Moldavia.”] —. [Barr examines literary texts “as examples of socioliterary practice. [Barr examines the noteworthy absence of references to Lollardy in an early fifteenth-century series of lyric poems extant in Bodleian Library MS Digby 102. 92, a collection he compiled of work by John Tarteys, Robert Allington, William Milverly, Richard Lavenham, and a few anonymous tracts. Both characteristics are interdependent: such a conception of truth requires a certain kind of ontology. All natural knowledge, perhaps even all religious knowledge, would be lost. [Richard Rolle’s English Psalter was frequently copied and, by the early fifteenth century, was a source of religious controversy, as one writer complained that Lollard scribes had contaminated an otherwise orthodox text by introducing heretical glosses. Also evaluated is the benefit of studying Kempe alongside “The Wife of Bath’s Tale,” by Geoffrey Chaucer.”] Hall, L. ,’ Lollard Socio-textual Ideology, and Ricardian-Lancastrian Prose Translation.” Copeland 244-263. Yet he had become disillusioned with a Christian society that exploited these traditions to pursue destructive policies of repression and conquest, thereby forsaking the eternal Law of Christ. Langland’s consideration of Nominalism, especially concerning baptism and Trajan, is more ambiguous, though Minnis believes that Langland “avoided both Neopelagianism and Wycliffite predestinarianism by constructing a Trajan who is given full credit for his ‘truthe’ yet needs some help from a saint” (64). Minnis uses these to consider “the formulation of one issue which arose in the course of the debate: the proposed connection between two ways in which Christ’s body was made, through conception and through confection” (94). .’: Walter Brut in Debate on Women Priests.” Barr and Hutchinson 229-49. [The starting point for Minnis’s discussion is Donatism–whether a priest in sin can even so validly perform sacraments. There is no need for the saying of banns, the presence of a priest, or, indeed, for the expression of vows by the couple who are joining together in holy matrimony. She emphasizes that this is a work of spiritual instruction, in which Kempe’s oral learning is presented during the accusations. [This essay touches on Lollardy only briefly, but serves to place it within the larger range of sermon studies in the last quarter century. [To understand Gascoigne’s pessimism about reform, Russell asks whether “the English ever placed their hopes in the efficacy of the general council as a reforming body.” Focusing primarily on Netter’s . Moreover, I seek to understand the nuances and purposes of courtly address by reading literary works within the contexts of historical and explicitly political texts that sought to organize and define the events of the age and by using literary works to provide a context for those events we call ‘history.’ This book isolates and traces what is an actual search for a language of power during the reign of Richard II and scrutinizes the ways in which Chaucer and other writers participated in these attempts to articulate the concept of princely power” (ix). Katherine to argue for a materialist consideration of “the relationship between the image debate as it developed in later fourteenth-century England and the circulation or entailment of images as forms of property.