1395 England, The Twelve Conclusions of the Lollards?

Twelve Conclusions of the Lollards

The Twelve Conclusions of the Lollards is a Middle English religious text containing statements by leaders of the English medieval movement, the Lollards, inspired by teachings of John Wycliffe.[1] The Conclusions were written in 1395.[2] 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).[1] The manifesto suggested the expanded treatise Thirty-Seven Conclusions (Thirty-seven Articles against Corruptions in the Church[3]) for those that wished more in-depth information.[4]

The text summarizes twelve areas in which the Lollards argued that the Christian Church in England needed reform.

First conclusion: state of the Church
See also: Christianity and politics
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.

Second conclusion: the priesthood
The second conclusion asserts that the ceremonies used for the ordination of priests and bishops are without scriptural basis or precedent.

Third conclusion: clerical celibacy
The third conclusion asserts that the practice of clerical celibacy has encouraged sodomy among the clergy.

Fourth conclusion: transubstantiation
The fourth conclusion asserts that the doctrine of transubstantiation leads to idolatrous worship of everyday objects (the communion wafers).

Fifth conclusion: exorcisms and hallowings
The fifth conclusion asserts that the exorcisms and hallowings carried out by priests are a sort of witchcraft and are incompatible with Christian theology.

Sixth conclusion: clerics in secular offices
The sixth conclusion asserts that it is inappropriate for men who hold high office in the Church to simultaneously hold positions of great temporal power.

Seventh conclusion: prayers for the dead
The seventh conclusion asserts that prayers for the souls of specific individual deceased persons is uncharitable, since it implicitly excludes all the other blessed dead who are not being prayed for, and that the practice of requesting prayers for the dead by making financial contributions is a sort of bribery that corrupts the Church.

Eighth conclusion: pilgrimages
The eighth conclusion asserts that the practices of pilgrimage and the veneration of relics at best are ineffectual for spiritual merit and at worst approach idolatry in their worship of created objects.

Ninth conclusion: confession
The ninth conclusion asserts that the practice of confession for the absolution of sins is blasphemous, because only God has the power to forgive sins, and because if priests did have that power it would be cruel and uncharitable of them to withhold that forgiveness from anyone in the world, even if they refused to confess.

Tenth conclusion: war, battle, and crusade
The tenth conclusion asserts that Christians should refrain from battle, and in particular that wars given religious justifications, such as crusades, are blasphemous because Christ taught men to love and forgive their enemies.

Eleventh conclusion: female vows of continence and abortion
The eleventh conclusion asserts that women in the Church who have made vows of celibacy are having sex, becoming pregnant, and then seeking abortions to conceal the fact that they have broken their vows, a practice which the text strongly condemns.

Twelfth conclusion: arts and crafts
The twelfth conclusion asserts that Christians are devoting too much of their energy and attention to the making of beautiful objects of art and craft, and that people should simplify their lives and renew their devotion to godliness by refraining from unnecessary endeavors.

The Council of Constance declared John Wycliffe a heretic on 4 May 1415, and banned his writings, effectively both excommunicating him retroactively and making him an early forerunner of Protestantism. The Council decreed that Wycliffe's works should be burned and his bodily remains removed from consecrated ground. This order, confirmed by Pope Martin V, was carried out in 1428. Wycliffe's corpse was exhumed and burned.

After John Wycliffe, ,Jan Hus is considered the second Church reformer.
On 6 July 1415, Hus was burned at the stake for heresy against the doctrines of the Catholic Church. He could be heard singing Psalms as he was burning.


Leviticus 24:19
If anyone injures his neighbor, as he has done it shall be done to him,

Matthew 7:2
For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.

Revelation 14:9-10
And another angel, a third, followed them, saying with a loud voice, “If anyone worships the beast and its image and receives a mark on his forehead or on his hand, he also will drink the wine of God's wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb.

Yes Wycliffe was a reformer, imagine challenging the Romish crown seat in England

It appears that abortion and homosexuality was existant in 1395 also

But most importantly, why were they called Lollards?

The Lollards who followed Wyclif derived their name from the medieval Dutch words meaning 'to mutter' (probably reflecting their style of worship, which was based on reading the scriptures).