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Full copies of some out-of-copyright texts are now available for download on this list. Sizes of downloads are given in megabytes (mb) at the end of the entry. Whatever its fate as a religious movement, it had successfully changed the intellectual landscape of England.”] —. [Rather than seeking after a doctrinally discrete group, Ghosh asks “whether it would be possible to identify a set of religio-intellectual interests pointing, not exactly towards a definitively outlined ‘heretical’ profile perhaps, but nevertheless to a more or less coherent , characterized pre-eminently by an intelligent and informed criticism of authority. As opposed to earlier theories of the relation of the liberal arts to philosophy, which argued that the arts were “remedial,” the means by which “the ‘reasonable’ human soul is led to recognize itself and its origins, from which it has been separated” by the fall (255, 253). In describing that influence, he asserts that intellectuals after Arundel’s time shared an interest in reform with the earlier followers of Wyclif at Oxford, although the two groups disagreed on the means for that reform. “The Geography of Dissent: Lollardy, Popular Religion, and Church Reform in Late Medieval York.” Ph. The north did, in fact, develop a different religious culture from the south. “Grace and Freedom in the Soteriology of John Wyclif.” 60 (2005): 279-337. For Wyclif, the universal is numerically identical with its singulars, but numerical identity is governed by something weaker than the indiscernibility of identicals.”] Spencer, Helen Leith. [On the heresy of Dominican Richard Helmsley, condemned in Newcastle-upon-Tyne in 1385. Furnivall’s Last Fling: The Wyclif Society and Anglo-German Scholarly Relations, 1882-1992.” 65.272 (2014): 790-811. [From the abstract: “In Forschungen zum ‘Ackermann aus Böhmen’ (1930), Alois Bernt writes that every literary work is influenced by the time in which it was written. In addition, he uses John Wiclef’s key term—the right to property—as an interpretation of the right to possess one’s own life.”] Stevenson, Joseph. Within the chapter on the heretics, she argues that “both texts construct textual identities whose exemplary behavior in the face of imprisonment and persecution is designed to encourage other Lollards in the firmness of their beliefs, and convince [them] of the corruption of the Church. Sutherland illuminates the complicated and very self-aware stand the work’s author takes on the problem of translation.] Swanson, R. Swanson observes that the volume “would provide a channel for Wycliffite ideas to spread in the area; but that the volume was meant to join the chapel possessions suggests that it was not seen . These have beefn bookmarked and reviewed for completeness. Spade’s, below) appears in an issue of Vivarium dedicated to medieval realism; other essays in the volume, aside from these two, specifically concern Scotus, Sharpe, and Holcot. In the , by contrast, Wyclif aligns “the idea theorica of the artes with a state of prelapsarian gracefulness and happiness, from which the methods and disciplines of contemporary academia are an inevitable decline” (257). First, the , in so far as they designate academic disciplines, are not longer thought of either as remedial of the fallen human condition, or as propaedeutic to an apprehension of divine truth. He explains that vernacular religious literature had continental influences and contends that, while it was often interested in liturgy and orthodox reform, it was still “imaginative and inventive.”] Gilpin, William. “London, British Library, Additional MS 37049 – A Spiritual Encyclopedia.” Barr and Hutchinson 99-116. The established religious culture of the north, of both the organized church and the lay spirituality, was grappling with the same issues that concerned Lollards, but came up with solutions which were perfectly in keeping with the orthodox church without falling into heresy. 244 (discussed by Hanna in “Two Lollard Codices”), Bodley 647 shows “access to a common Lollard copying centre or ‘library.” Hanna describes the history of the volume’s early use and interpretation, and concludes with an argument for its thematic coherence “devoted to a discussion of proper priesthood.” An appendix provides a full collation.] Hanna, William. According to Levy, “The popular portrayal of John Wyclif (d. Spencer includes editions of the documents relevant to his case.] —. [Spencer gives a history of Furnivall’s efforts to publish Wyclif’s Latin works, spurred by the quincentenary of Wyclif’s death in 1384. Lewis was a 42-year old gentleman farmer/bail bondsman (sounds like the start of movie, huh?) of a small mid-western town with a population of around a thousand and he decided to hold his own personal Woodstock.

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Elder, Mark Beasley 9785550067697 5550067692 God's Promises: Vol.

David Friedlander, as the financial analyst Michael Aaronson, nails the naive, shy bachelor who is easily influenced by the senior Cahill.

It may be a bit of a reach, but their relationship reminded me of Gene Wilder and Zero Mostel in the "Producers." In any play all roles are never quite equal, and that is true even in a two character play as "middlemen." Duncan Rogers IS the tormented Stanley Cahill.

From that point on they are on a severe emotional roller coaster.

The two actors masterfully hold our attention for 90 minutes (no intermission).

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