John Wycliffe - Doctrines

Doctrines

Wycliffe's first encounter with the official Church of his time was prompted by his zeal in the interests of the State. His first tracts and greater works of ecclesiastical-political content defended the privileges of the State, and from these sources developed a strife out of which the next phases could hardly be determined. One who studies these books in the order of their production with reference to their inner content finds a direct development with a strong reformatory tendency. This was not originally doctrinal; when it later took up matters of dogma, as in the teaching concerning transubstantiation, the purpose was the return to original simplicity in the government of the Church. But it would have been against the diplomatic practice of the time to have sent to the peace congress at Bruges, in which the Curia had an essential part, a participant who had become known at home by his allegedly heretical teaching.

Since it was from dealing with ecclesiastical-political questions that Wycliffe turned to reformatory activities, the former have a large part in his reformatory writings. While he took his start in affairs of church policy from the English legislation which was passed in the times of Edward I, he declined the connection into which his contemporaries brought it under the lead of Occam. Indeed, he distinctly disavows taking his conclusions from Occam, and avers that he draws them from Scripture, and that they were supported by the Doctors of the Church. So that dependence upon earlier schismatic parties in the Church, which he never mentions in his writings (as though he had never derived anything from them), is counterindicated, and attention is directed to the true sources in Scripture, to which he added the collections of canons of the Church. Wycliffe would have had nothing to gain by professing indebtedness to "heretical" parties or to opponents of the papacy. His reference to Scripture and orthodox Fathers as authorities is what might have been expected. So far as his polemics accord with those of earlier antagonists of the papacy, it is fair to assume that he was not ignorant of them and was influenced by them. The Bible alone was authoritative and, according to his own conviction and that of his disciples, was fully sufficient for the government of this world (De sufficientia legis Christi). Out of it he drew his comprehensive statements in support of his reformatory views – after intense study and many spiritual conflicts. He tells that as a beginner he was desperate to comprehend the passages dealing with the activities of the divine Word, until by the grace of God he was able to gather the right sense of Scripture, which he then understood. But that was not a light task. Without knowledge of the Bible there can be no peace in the life of the Church or of society, and outside of it there is no real and abiding good; it is the one authority for the faith. Of all the reformers who preceded Martin Luther, Wycliffe put most emphasis on Scripture: "Even though there were a hundred popes and though every mendicant monk were a cardinal, they would be entitled to confidence only insofar as they accorded with the Bible." Therefore in this early period it was Wycliffe who recognised and formulated one of the two major formal principles of the Reformation—the unique authority of the Bible for the belief and life of the Christian.

It is not enough realised that, well before Luther, Wycliffe also recognised the other major Reformation doctrine, that of justification by faith, though not in fully worked out form as Luther achieved. In Christ stilling the Storm he wrote: "If a man believe in Christ, and make a point of his belief, then the promise that God hath made to come into the land of light shall be given by virtue of Christ, to all men that make this the chief matter."