The Courtly and Commercial Art of the Wycliffite Bible examines the illuminations of the first complete translation of the Bible into English and situates this art within networks of artists catering to bourgeois and noble clientele in both London and the provinces from the late fourteenth century into the early sixteenth century. In 1409, Archbishop Thomas Arundel banned the Wycliffite Bible, along with the heresy attributed to Oxford theologian John Wyclif for which it was named. Containing the first complete translation of the Bible into English, the Wycliffite Bible is nonetheless the most numerous extant work in Middle English by a wide margin. Nearly half the existing copies of the Wycliffite Bible are illuminated. This book offers the first sustained, critical examination of the decoration of Wycliffite Bibles. This study has found that many copies were decorated by the most prominent border and initial artists of their eras. Many more were modeled on these styles. Such highly regarded artists had little to gain from producing volumes that might lead them to trial as heretics and ultimately to the stake. This unprecedented study contributes to recent revisionist criticism and troubles long-standing assumptions about Wycliffism and the Wycliffite Bible. It contends that the manuscript record simply does not support a stark interpretation of the Wycliffite Bible as a marginalized text. Rather, this study reveals a prolific and vibrant textual exchange within the book culture of late medieval England.

The Wycliffite Bible: Origin, History and Interpretation brings together contributions by leading scholars on different aspects of the first complete translation of the Bible into English, produced at the end of the 14th century by the followers of the Oxford theologian John Wyclif. Though learned and accurate, the translation was condemned and banned within twenty-five years of its appearance. In spite of this it became the most widely disseminated medieval English work that profoundly influenced the development of vernacular theology, religious writing, contemporary and later literature, and the English language. Its comprehensive study is long overdue and the current collection offers new perspectives and research on this, the most learned and widely evidenced of the European translations of the Vulgate. Contributors are Jeremy Catto , Lynda Dennison, Kantik Ghosh, Ralph Hanna, Anne Hudson, Maureen Jurkowski, Michael Kuczynski, Ian Christopher Levy, James Morey, Nigel Morgan, Stephen Morrison, Mark Rankin, Delbert Russell, Michael Sargent, Jakub Sichalek, Elizabeth Solopova, and Annie Sutherland .

This volume brings together scholarship that discusses late-medieval religious controversy on a pan-European scale, with particular attention to developments in England, Bohemia, and at the general councils of the fifteenth century. Controversies such as those that developed in England and Bohemia have received ample attention for decades, and recent scholarship has introduced valuable perspectives and findings to our knowledge of these aspects of European religion, literature, history, and thought. Yet until recently, scholars working on these controversies have tended to work in regional isolation, a practice that has given rise to the impression that the controversies were more or less insular, their significance measured in terms of their local or regional influence. Europe After Wyclif was designed specifically to encourage analysis of cultural cross-currents—the ways in which regional controversies, while still products of their own environments and of local significance, were inseparable from cultural developments that were experienced internationally.

The last twenty-five years have seen an explosion of scholarly studies on lollardy, the late medieval religious phenomenon that has often been credited with inspiring the English Reformation. In A Companion to Lollardy, Patrick Hornbeck sums up what we know about lollardy and what have been its fortunes in the hands of its most recent chroniclers. This volume describes trends in the study of lollardy and explores the many individuals, practices, texts, and beliefs that have been called lollard. Joined by Mishtooni Bose and Fiona Somerset, Hornbeck assesses how scholars and polemicists, literary critics and ecclesiastics have defined lollardy and evaluated its significance, showing how lollardy has served as a window on religion, culture, and society in late medieval England.

In the last quarter of the fourteenth century, the complete Old and New Testaments were translated from Latin into English, first very literally, and then revised into a more fluent, less Latinate style. This outstanding achievement, the Middle English Bible, is known by most modern scholars as the "Wycliffite" or "Lollard" Bible, attributing it to followers of the heretic John Wyclif. Prevailing scholarly opinion also holds that this Bible was condemned and banned by the archbishop of Canterbury, Thomas Arundel, at the Council of Oxford in 1407, even though it continued to be copied at a great rate. Indeed, Henry Ansgar Kelly notes, it was the most popular work in English of the Middle Ages and was frequently consulted for help in understanding Scripture readings at Sunday Mass. In The Middle English Bible: A Reassessment, Kelly finds the bases for the Wycliffite origins of the Middle English Bible to be mostly illusory. While there were attempts by the Lollard movement to appropriate or coopt it after the fact, the translation project, which appears to have originated at the University of Oxford, was wholly orthodox. Further, the 1407 Council did not ban translations but instead mandated that they be approved by a local bishop. It was only in the early sixteenth century, in the years before the Reformation, that English translations of the Bible would be banned.

Twenty commentaries on the Middle-English poem Pearl GLOSSATOR 9 (2015): PEARL Edited by Nicola Masciandaro & Karl Steel “Innoghe”: A Preface on Inexhaustibility – Karl Steel The Arbor and the Pearl: Encapsulating Meaning in “Spot” – William M. Storm Pearl, Fitt II – Kevin Marti Pearl, Fitt III (“more and more”) – Piotr Spyra “Pyȝt”: Ornament, Place, and Site – A Commentary on the Fourth Fitt of Pearl – Daniel C. Remein Meeting One’s Maker: The Jeweler in Fitt V of Pearl – Noelle Phillips “Mercy Schal Hyr Craftez Kyþe”: Learning to Perform Re-Deeming Readings of Materiality in Pearl – James C. Staples Fitt 7: Blysse / (Envy) – Paul Megna Pearl, Fitt VIII – Kevin Marti “Ther is no date”: The Middle English Pearl and its Work – Walter Wadiak Fitt X – More – Travis Neel Enough (Section XI) – Monika Otter Fitt XII: Ryght – Kay Miller Pearl, Fytt XIII – A. W. Strouse The Jerusalem Lamb of PEARL – Jane Beal Fitt 15 – Lesse –Tekla Bude Out, Out, Damned Spot: Mote in Pearl and the Poems of the Pearl Manuscript – Karen Bollermann Seeing John: A Commentary on the Link Word of Pearl Fitt XVII – Karen Elizabeth Gross Theoretical Lunacy: Moon, Text, and Vision in Fitt XVIII – Bruno M. Shah & Beth Sutherland Delyt and Desire: Ways of Seeing in Pearl – Anne Baden-Daintree Fitt XX – “Paye” – David Coley

At the end of the fourteenth and into the first half of the fifteenth century Geoffrey Chaucer, John Gower, and John Lydgate translated and revised stories with long pedigrees in Latin, Italian, and French. Royals and gentry alike commissioned lavish manuscript copies of these works, copies whose images were integral to the rising prestige of English as a literary language. Yet despite the significance of these images, manuscript illuminators are seldom discussed in the major narratives of the development of English literary culture. The newly enlarged scale of English manuscript production generated a problem: namely, a need for new images. Not only did these images need to accompany narratives that often had no tradition of illustration, they also had to express novel concepts, including ones as foundational as the identity and suitable representation of an English poet. In devising this new corpus, manuscript artists harnessed visual allusion as a method to articulate central questions and provide at times conflicting answers regarding both literary and cultural authority. Sonja Drimmer traces how, just as the poets embraced intertexuality as a means of invention, so did illuminators devise new images through referential techniques—assembling, adapting, and combining images from a range of sources in order to answer the need for a new body of pictorial matter. Featuring more than one hundred illustrations, twenty-seven of them in color, The Art of Allusion is the first book devoted to the emergence of England's literary canon as a visual as well as a linguistic event.