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Twelve Conclusions of the Lollards
The Twelve Conclusions of the Lollards is a Middle English religious text written in 1395 containing statements by leaders of the English medieval movement, the Lollards, inspired by some of the teachings of John Wycliffe. The text was presented to the Parliament of England and nailed to the doors of Westminster Abbey and St Paul's Cathedral as a placard (a typical medieval method for publishing). The manifesto suggests the expanded treatise Thirty-Seven Conclusions (Thirty-seven Articles against Corruptions in the Church), for those that wished more in-depth information.[verification needed]
The text summarizes twelve areas in which the Lollards argued that the institutional Christian Church in England needed to be reformed by parliament: the church being "leprous and blind under the maintenance of the proud prelates" bolstered by the flattering of monks ("private religion".)[citation needed]
The first conclusion asserts that the English Church has become too involved in affairs of temporal power, led by the bad example of the Church of Rome, its stepmother, deadly sins that remove its legitimacy[citation needed] (see the portions of the translation with the phrasing "to dote in temperalte, and "challengith the title of heritage"[page needed]).
The second conclusion asserts that the ceremonies used for the ordination of priests and bishops are without scriptural basis and not the priesthood into which Christ ordained the apostles.[citation needed] ("For the presthood of Rome is mad (made) with signis, rytis, and bisschopis blissingis." Holy orders are "the leveree (livery) of antecryst."[page needed])
The third conclusion asserts that the practice of clerical celibacy has encouraged sodomy among the clergy and monks, such that churchmen need purgation or worse from their lifestyles[citation needed]—i.e., of decadent "delicious metis and drinkis"; men who like these "like non wymmen".[page needed]
The fourth conclusion asserts that the doctrine of transubstantiation induces idolatry (of the communion bread),[citation needed] suggesting that "Frere Thomas" (Aquinas)' Feast of Corpus Christi service is "untrewe".[page needed]
The fifth conclusion asserts that the exorcisms and hallowings of substances, objects and pilgrims' staves carried out by priests are a practice of necromancy (shamanism) rather than of Christian theology, asserting that nothing can be changed to be of higher virtue than its kind.[citation needed]
The sixth conclusion asserts that it is prideful for men who hold high spiritual office in the Church to simultaneously hold positions of great temporal power[citation needed]—"Us thinketh that hermofodrite or ambidexter were a god name for sich manere of men of duble astate."[page needed]—and that parliament should fully excuse all curates—"bothe heye and lowe"[page needed]—from temporal office, so they can look after the cure of souls and nothing else.[citation needed]
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Twelve Conclusions of the Lollards AI simulator
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Twelve Conclusions of the Lollards
The Twelve Conclusions of the Lollards is a Middle English religious text written in 1395 containing statements by leaders of the English medieval movement, the Lollards, inspired by some of the teachings of John Wycliffe. The text was presented to the Parliament of England and nailed to the doors of Westminster Abbey and St Paul's Cathedral as a placard (a typical medieval method for publishing). The manifesto suggests the expanded treatise Thirty-Seven Conclusions (Thirty-seven Articles against Corruptions in the Church), for those that wished more in-depth information.[verification needed]
The text summarizes twelve areas in which the Lollards argued that the institutional Christian Church in England needed to be reformed by parliament: the church being "leprous and blind under the maintenance of the proud prelates" bolstered by the flattering of monks ("private religion".)[citation needed]
The first conclusion asserts that the English Church has become too involved in affairs of temporal power, led by the bad example of the Church of Rome, its stepmother, deadly sins that remove its legitimacy[citation needed] (see the portions of the translation with the phrasing "to dote in temperalte, and "challengith the title of heritage"[page needed]).
The second conclusion asserts that the ceremonies used for the ordination of priests and bishops are without scriptural basis and not the priesthood into which Christ ordained the apostles.[citation needed] ("For the presthood of Rome is mad (made) with signis, rytis, and bisschopis blissingis." Holy orders are "the leveree (livery) of antecryst."[page needed])
The third conclusion asserts that the practice of clerical celibacy has encouraged sodomy among the clergy and monks, such that churchmen need purgation or worse from their lifestyles[citation needed]—i.e., of decadent "delicious metis and drinkis"; men who like these "like non wymmen".[page needed]
The fourth conclusion asserts that the doctrine of transubstantiation induces idolatry (of the communion bread),[citation needed] suggesting that "Frere Thomas" (Aquinas)' Feast of Corpus Christi service is "untrewe".[page needed]
The fifth conclusion asserts that the exorcisms and hallowings of substances, objects and pilgrims' staves carried out by priests are a practice of necromancy (shamanism) rather than of Christian theology, asserting that nothing can be changed to be of higher virtue than its kind.[citation needed]
The sixth conclusion asserts that it is prideful for men who hold high spiritual office in the Church to simultaneously hold positions of great temporal power[citation needed]—"Us thinketh that hermofodrite or ambidexter were a god name for sich manere of men of duble astate."[page needed]—and that parliament should fully excuse all curates—"bothe heye and lowe"[page needed]—from temporal office, so they can look after the cure of souls and nothing else.[citation needed]