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The Wycliffite Glossed Gospels as Source: Further Evidence?

Published online by Cambridge University Press:  29 July 2016

Henry Hargreaves
Henry Hargreaves*
Affiliation:
The University of Aberdeen
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Extract

In a recent issue of Traditio, Sister M. Teresa Brady demonstrates clearly that the late fourteenth-century devotional work The Pore Caitif, which she is confident is wholly orthodox, has made extensive use of some of the material produced in the well-organized and well-financed centers of Lollardy which Anne Hudson has shown to have been active at the time. Her demonstration starts with, and is clearest for, the Glossed Gospels, a series of commentaries on the four Gospels consisting entirely of translations from the works of standard authorities, mostly patristic, and based on the Catena Aurea, but including also quotations from authors more nearly contemporary, such as Grosseteste, John of Abbeville, FitzRalph, and William Peraldus. In establishing so clearly the use of the Glossed Gospels (hereafter GG) Sister Teresa claims justly to have found the first stone in the metaphorical arch which I once suggested should link Bible translation and tract production, though her tracts are orthodox, not the Lollard ones the metaphor envisaged.

Type
Miscellany
Information
Traditio , Volume 48 , 1993 , pp. 247 - 251
Copyright
Copyright © 1993 by Fordham University 

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References

1 Teresa, M. Brady, “Lollard Sources of ‘The Pore Caifif’,” Traditio 44 (1988): 389–418.CrossRefGoogle Scholar

2 Hudson, Anne, Lollards and their Books (London-Ronceverte, 1985), 25, 109; eadem, The Premature Reformation (Oxford, 1988), 180–86, 210–13.Google Scholar

3 Henry Hargreaves, “Popularising Biblical Scholarship: The Role of the Wycliffite Glossed Gospels,” in The Bible and Medieval Culture, ed. Lourdaux, W. and Verhelst, D. (Leuven, 1979), 171–89; Hudson, The Premature Reformation, 247–59.Google Scholar

4 Hargreaves, “Popularising Biblical Scholarship,” 172.Google Scholar

5 Lollard Sermons, ed. Gloria Cigman, EETS 294 (London, 1989).Google Scholar

6 See the reviews by Margaret Aston in Journal of Ecclesiastical History 41 (1990): 485–86 and John Frankis in Review of English Studies 42 (1991): 437–38.Google Scholar

7 Gloria Cigman, “The Preacher as Performer: Lollard Sermons as Imaginative Discourse,” Literature and Theology 2 (1988): 69–82; eadem, “Luceat Lux Vestra: The Lollard Preacher as Truth and Light,” Review of English Studies 40 (1989): 479–96. In a letter in Review of English Studies 43 (1992): 250, Cigman explains that her volume for the EETS had contained a substantial section on the Lollardy of the sermons, but that this was omitted on the insistence of the EETS reader.Google Scholar

8 LS IX, 216–50.Google Scholar

9 York Minster XVI D 2, fol. 164ra–b. Editorial conventions are as in Cigman's text.Google Scholar

10 Ibid., fol. 164vb.Google Scholar

11 Ibid., fol. 165rb-va.Google Scholar

12 Listed by Cigman in her note to LS IX, 216–50.Google Scholar

13 LS IX, 51–56.Google Scholar

14 BL Add. MS 28026, fol. 80ra.Google Scholar

15 LS I, 64–66.Google Scholar

16 BL Add. MS 28026, fol. 148rb–va.Google Scholar

17 See particularly LS, pp. lxvii, xliv, xlvii.Google Scholar