Philosophy and Politics in the Thought of John Wyclif by Stephen E. Lahey

By Stephen E. Lahey

John Wyclif was once the fourteenth-century English philosopher accountable for the 1st English Bible, and for the Lollard movement--persecuted greatly for its makes an attempt to reform the church via empowerment of the laity. This research argues that John Wyclif's political time table was once according to a coherent philosophical imaginative and prescient finally in keeping with his prior reformative rules. a number of of Wyclif's formal, Latin works proposed that the king may still take keep an eye on of all church estate and tool within the state, a imaginative and prescient just about what Henry VIII was once to achieve a hundred and fifty years later.

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Philosophy and Politics in the Thought of John Wyclif

John Wyclif was once the fourteenth-century English philosopher chargeable for the 1st English Bible, and for the Lollard movement--persecuted broadly for its makes an attempt to reform the church via empowerment of the laity. This research argues that John Wyclif's political schedule used to be in keeping with a coherent philosophical imaginative and prescient eventually in step with his prior reformative rules.

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48 (Turnhout, 1955), XV, i. 26 Why dominium? division between the two cities indicates two separable groups of people, but this division is readily evident only to the divine mind. ”13 Because of this mixture, citizens of the heavenly city must live peacefully and abide by the laws of the earthly city, which are largely directed towards the goods of this life. 14 Augustine occasionally uses dominium to refer to a relation between men, and in most instances he means to denigrate the relation as one following upon sin.

See Blythe, Ideal Government and the Mixed Constitution in the Middle Ages, p. 45. Further evidence of the disutility of dominium as a term in Aquinas’ political theory lies in his readiness to apply it to the most general sense of having “the upper hand” in social relations. See In Libros Politicorum, in Parma, vol. 245. 37 Philosophy and politics in the thought of John Wyclif for which Aristotle’s virtues are not sufficient, the king must foster the theological virtues. 55 This leads us to ask how Christ’s government is realized on earth in the answer to the ministry of the church and its relation to kingship.

548. 20 The historiography of Wyclif ’s dominium thought the civil lord’s need to make human law consistent with divine law in order to govern with true iustitia excludes Grace as a factor in the civil lord’s dominium. But Wyclif stipulates that such consistency is only possible for the Grace-favored. True human justice is an effect of Grace; it is not a substitution for it. Leff ’s criticism of Wyclif has two approaches, first, that people cannot know who has been saved and who has been damned, and second, that Wyclif as good as exempted secular rulers from his Grace-founded dominium theory.

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