Pope Gregory XI and John Wycliffe
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Bull of Pope Gregory XI, Against John Wycliffe
Gregory, bishop, servus servorum dei, to his beloved sons the Chancellor and University of Oxford, in the diocese of Lincoln, grace and apostolic benediction.
Gregory, bishop, servant of the servants of God, to his beloved sons, the Chancellor and University of Oxford in the diocese of Lincoln: grace and apostolic blessing.
Gregory XI’s Charge Against Oxford and Wycliffe
We are compelled to wonder and grieve that you, who, in consideration of the favors and privileges conceded to your University of Oxford by the apostolic see, and on account of your familiarity with the Scriptures, in whose sea you navigate, by the gift of God, with auspicious oar, you, who ought to be, as it were, warriors and champions of the orthodox faith, without which there is no salvation of souls, ---that you through a certain sloth and neglect allow tares to spring up amidst the pure wheat in the fields of your glorious University aforesaid; and what is still more pernicious, even continue to grow to maturity. And you are quite careless, as has been lately reported to us, as to the extirpation of these tares; with no little clouding of a bright name, danger to your souls, contempt of the Roman Church, and injury to the faith above mentioned. And what pains us the more, is that this increase of the tares aforesaid is known in Rome before the remedy of extirpation has been applied in England where they sprang up. By the insinuation of many, if they are indeed worthy of belief, deploring it deeply, it has come to our ears that John de Wycliffe, rector of the church of Lutterworth, in the diocese of Lincoln, Professor of the Sacred Scriptures (would that he were not also Master of Errors), has fallen into such a detestable madness that he does not hesitate to dogmatize and publicly preach, or rather vomit forth from the recesses of his breast, certain propositions and conclusions which are erroneous and false. He has cast himself also into the depravity of preaching heretical dogmas which strive to subvert and weaken the state of the whole church and even secular polity, some of which doctrines, in changed terms, it is true, seem to express the perverse opinions and unlearned learning of Marsilio of Padua of cursed memory, and of John of Jandun, whose book is extant, rejected and cursed by our predecessor, Pope John XXII, of happy memory. This he has done in the kingdom of England, lately glorious in its power and in the abundance of its resources, but more glorious still in the glistening piety of its faith, and in the distinction of its sacred learning; producing also many men illustrious for their exact knowledge of the Holy Scriptures, mature in the gravity of their character, conspicuous in devotion, defenders of the Catholic Church. He has polluted certain of the faithful of Christ by sprinkling them with these doctrines, and led them away from the right paths of the aforesaid faith to the brink of perdition.
We are compelled to be both astonished and grieved that you—considering the favors and privileges granted to your University of Oxford by the apostolic see, and considering your familiarity with the Scriptures, in whose sea you sail by God’s gift with favorable oars—you who ought to be, as it were, warriors and champions of the orthodox faith, without which there is no salvation of souls, have through a certain laziness and neglect allowed weeds to spring up among the pure wheat in the fields of your famous university, and, what is even more dangerous, have allowed them to grow to maturity.
And you have been quite careless, as has recently been reported to us, in rooting out these weeds. This has brought no small dimming of a bright reputation, danger to your souls, contempt toward the Roman Church, and injury to the faith already mentioned. What pains us even more is that the growth of these weeds is known in Rome before any remedy to remove them has been applied in England, where they first sprang up.
For, by the report of many—if they are indeed worthy of belief—it has come to our ears, to our deep sorrow, that John Wycliffe, rector of the church of Lutterworth in the diocese of Lincoln, professor of Sacred Scripture (would that he were not also a master of errors), has fallen into such detestable madness that he does not hesitate to set forth and publicly preach—or rather to spew forth from the hidden places of his heart—certain propositions and conclusions that are erroneous and false.
He has also fallen into the corruption of preaching heretical teachings that strive to overturn and weaken the state of the whole Church and even civil government. Some of these doctrines, though expressed in different terms, appear to reflect the distorted opinions and ignorant learning of Marsilius of Padua of cursed memory and of John of Jandun, whose book was condemned and cursed by our predecessor Pope John XXII of happy memory.
He has done this in the kingdom of England, once glorious in power and rich in resources, but even more glorious in the shining devotion of its faith and in the distinction of its sacred learning, producing many men notable for their careful knowledge of Holy Scripture, mature in character, devoted in spirit, and defenders of the Catholic Church. Yet Wycliffe has polluted certain of Christ’s faithful people by sprinkling them with these teachings and has led them away from the right paths of that faith to the edge of destruction.
Gregory XI’s Command
Wherefore, since we are not willing, nay, indeed, ought not to be willing, that so deadly a pestilence should continue to exist with our connivance, a pestilence which, if it is not opposed in its beginnings, and torn out by the roots in its entirety, will be reached too late by medicines when it has infected very many with its contagion; we command your University with strict admonition, by the apostolic authority, in virtue of your sacred obedience, and under penalty of the deprivation of all the favors, indulgences, and privileges granted to you and your University by the said see, for the future not to permit to be asserted or proposed to any extent whatever, the opinions, conclusions, and propositions which are in variance with good morals and faith, even when those proposing strive to defend them under a certain fanciful wresting of words or of terms. Moreover, you are on our authority to arrest the said John, or cause him to be arrested and to send him under a trustworthy guard to our venerable brother, the Archbishop of Canterbury, and the Bishop of London, or to one of them.
Therefore, since we are not willing—indeed, since we ought not to be willing—that such a deadly plague should continue with our consent, a plague which, if it is not opposed at the beginning and completely torn out by the roots, will be treated too late by remedies once it has infected many with its contagion, we command your University with strict warning, by apostolic authority, in virtue of your sacred obedience, and under penalty of losing all the favors, indulgences, and privileges granted to you and your University by the said see, that from now on you are not to permit in any way the asserting or proposing of opinions, conclusions, and propositions that are contrary to sound morals and the faith, even when those who present them try to defend them by some imaginative twisting of words or terms.
Moreover, by our authority, you are to arrest the said John, or cause him to be arrested, and send him under trustworthy guard to our venerable brother, the Archbishop of Canterbury, and the Bishop of London, or to one of them.
Gregory XI’s Closing Warning
Besides, if there should be, which God forbid, in your University, subject to your jurisdiction, opponents stained with these errors, and if they should obstinately persist in them, proceed vigorously and earnestly to a similar arrest and removal of them, and otherwise as shall seem good to you. Be vigilant to repair your negligence which you have hitherto shown in the premises, and so obtain our gratitude and favor, and that of the said see, besides the honor and reward of the divine recompense.
Given at Rome, at Santa Maria Maggiore, on the 31st of May, the sixth year of our pontificate.
Furthermore, if there should be—God forbid—within your University and under your authority, others stained with these errors, and if they stubbornly persist in them, then proceed vigorously and earnestly to their arrest and removal in the same way, and otherwise do what seems fitting to you.
Be diligent to repair the negligence you have shown up to this point in these matters, and so obtain our gratitude and favor, and that of the apostolic see, along with the honor and reward of divine recompense.
Given at Rome, at Santa Maria Maggiore, on the 31st day of May, in the sixth year of our pontificate.
The Condemned Conclusions of John Wycliffe
1. That the material substance of bread and of wine remains, after the consecration, in the sacrament of the altar.
2. That the accidents do not remain without the subject, after the consecration, in the same sacrament.
3. That Christ is not in the sacrament of the altar identically, truly and really in his proper corporeal presence.
4. That if a bishop or priest lives in mortal sin he does not ordain, or consecrate, or baptize.
5. That if a man has been truly repentant, all external confession is superfluous to him or useless.
6. That it is not founded in the gospel that Christ instituted the mass.
7. That God ought to be obedient to the devil.
8. That if the pope is fore-ordained to destruction and a wicked man, and therefore a member of the devil, no power has been given to him over the faithful of Christ by any one, unless perhaps by the Emperor.
9. That since Urban VI, no one is to be acknowledged as pope; but all are to live, in the way of the Greeks, under their own laws.
10. To assert that it is against sacred scripture that men of the Church should have temporal possessions.
11. That no prelate ought to excommunicate any one unless he first knows that the man is excommunicated by God.
12. That a prelate thus excommunicating is thereby a heretic or excommunicate.
13. That a prelate excommunicating a clerk who has appealed to the king, or to a council of the kingdom, on that very account is a traitor to God, the king and the kingdom.
14. That those who neglect to preach, or to hear the word of God, or the gospel that is preached, because of the excommunication of men, are excommunicate, and in the day of judgment will be considered as traitors to God.
15. To assert that it is allowed to any one, whether a deacon or a priest, to preach the word of God, without the authority of the apostolic see, or of a Catholic bishop, or of some other which is sufficiently acknowledged.
16. To assert that no one is a civil lord, no one is a bishop, no one is a prelate, so long as he is in mortal sin.
17. That temporal lords may, at their own judgment, take away temporal goods from churchmen who are habitually delinquent; or that the people may, at their own judgment, correct delinquent lords.
18. That tithes are purely charity, and that parishoners may, on account of the sins of their curates, detain these and confer them on others at their will.
19. That special prayers applied to one person by prelates or religious persons, are of no more value to the same person than general prayers for others in a like position are to him.
20. That the very fact that any one enters upon any private religion whatever, renders him more unfitted and more incapable of observing the commandments of God.
21. That saints who have instituted any private religions whatever, as well of those having possessions as of mendicants, have sinned in thus instituting them.
22. That religious persons living in private religions are not of the Christian religion.
23. That friars should be required to gain their living by the labor of their hands and not by mendicancy.
24. That a person giving alms to friars, or to a preaching friar, is excommunicate; also the one receiving.
1. That the material substance of bread and wine remains in the sacrament of the altar after consecration.
2. That the accidents do not remain without a subject after consecration in that same sacrament.
3. That Christ is not in the sacrament of the altar identically, truly, and really in his own bodily presence.
4. That if a bishop or priest lives in mortal sin, he does not ordain, consecrate, or baptize.
5. That if a person has truly repented, all outward confession is unnecessary or useless.
6. That it is not founded in the gospel that Christ instituted the mass.
7. That God ought to obey the devil.
8. That if the pope is predestined for destruction and is a wicked man, and therefore a member of the devil, no power has been given to him over Christ’s faithful people by anyone, except perhaps by the Emperor.
9. That since Urban VI, no one should be acknowledged as pope, but all should live, in the manner of the Greeks, under their own laws.
10. To claim that it is against Holy Scripture for men of the Church to possess temporal property.
11. That no prelate ought to excommunicate anyone unless he first knows that the man has been excommunicated by God.
12. That a prelate who excommunicates in that way is thereby a heretic or himself excommunicated.
13. That a prelate who excommunicates a clerk because he appealed to the king or to a council of the realm is, by that very act, a traitor to God, the king, and the kingdom.
14. That those who neglect to preach or to hear the word of God, or the gospel being preached, because of human excommunication, are themselves excommunicated and will be regarded on the day of judgment as traitors to God.
15. To claim that it is lawful for anyone, whether deacon or priest, to preach the word of God without the authority of the apostolic see, or of a Catholic bishop, or of some other sufficiently recognized authority.
16. To claim that no one is a civil lord, bishop, or prelate so long as he is in mortal sin.
17. That temporal rulers may, by their own judgment, take away temporal goods from churchmen who are habitually delinquent, or that the people may, by their own judgment, correct delinquent rulers.
18. That tithes are purely voluntary charity, and that parishioners may, because of the sins of their curates, withhold them and give them to others as they wish.
19. That special prayers offered for one person by prelates or religious persons are of no more value to that person than general prayers for others in a similar condition.
20. That the very fact of entering into any private religious order makes a person less fit and less capable of keeping God’s commandments.
21. That saints who established any private religious orders, whether of those with possessions or mendicants, sinned in establishing them.
22. That religious persons living in private religious orders are not part of the Christian religion.
23. That friars ought to be required to earn their living by the labor of their hands and not by begging.
24. That a person who gives alms to friars, or to a preaching friar, is excommunicated, and so is the one who receives them.
Reply of John Wycliffe to his Summons by the Pope to come to Rome, 1384
I have joyfully to tell to all true men that believe what I hold, and legates to the pope; for I suppose that if my faith be rightful and given of God, the pope will gladly confirm it; and if my faith be error, the Pope will wisely amend it.
I gladly say to all faithful people who believe what I hold, and to the pope’s representatives, that if my faith is right and given by God, the pope will gladly confirm it; and if my faith is in error, the pope will wisely correct it.
Wycliffe on the Gospel
I suppose over this that the gospel of Christ be [the] heart of the corpus of God's law; for I believe that Jesus Christ, that gave in His own person this gospel, is very God and very man, and by this heart passes all other laws.
I also hold that the gospel of Christ is the heart of the whole law of God. For I believe that Jesus Christ, who personally gave this gospel, is truly God and truly man, and by this heart all other laws are surpassed.
Wycliffe on the Pope and the Gospel
I suppose over this that the pope be most obliged to the keeping of the gospel among all men that live here; for the pope is highest vicar that Christ has here in earth. For moreness of Christ's vicar is not measured by worldly moreness, but by this, that this vicar sues more Christ by virtuous living; for thus teacheth the gospel, that this is the sentence of Christ.
I also hold that the pope is under the greatest obligation, above all people living here, to keep the gospel, for the pope is Christ’s highest vicar on earth. For the greatness of Christ’s vicar is not measured by worldly greatness, but by this: that the vicar follows Christ more closely through virtuous living. For the gospel teaches that this is Christ’s judgment.
Wycliffe on Christ’s Poverty
And of this gospel I take as believe, that Christ for [the] time that He walked here, was [the] most poor man of all, both in spirit and in having; for Christ says that He had nought for to rest His head on. And Paul says that He was made needy for our love. And more poor might no man be, neither bodily nor in spirit. And thus Christ put from Him all manner of worldly lordship. For the gospel of John telleth that when they would have made Christ king, He fled and hid Him from them, for He would none such worldly highness.
And from this gospel I believe that Christ, during the time he walked on earth, was the poorest of all men, both in spirit and in possessions. For Christ says that he had nowhere to rest his head. And Paul says that he became poor for love of us. No man could be poorer, either bodily or in spirit. And so Christ put away from himself every form of worldly lordship. For the Gospel of John tells that when they wanted to make Christ king, he fled and hid himself from them, because he would have none of that worldly greatness.
Wycliffe on Following Christ
And over this I take it as believe, that no man should sue the pope, nor no saint that now is in heaven, but in as much as he sues Christ. For John and James erred when they coveted worldly highness; and Peter and Paul sinned also when they denied and blasphemed in Christ; but men should not sue them in this, for then they went from Jesus Christ. And this I take as wholesome counsel, that the pope leave his worldly lordship to worldly lords, as Christ gave them,---and move speedily all his clerks to do so. For thus did Christ, and taught thus his disciples, till the fiend had blinded this world. And it seems to some men that clerks that dwell lastingly in this error against God's law, and flee to sue Christ in this, been open heretics, and their fautors been partners.
And beyond this I believe that no one should follow the pope, nor any saint now in heaven, except insofar as he follows Christ. For John and James were in error when they desired worldly greatness; and Peter and Paul also sinned when they denied and spoke against Christ. But men should not follow them in that, for in those moments they had departed from Jesus Christ.
And I take this as sound counsel: that the pope should leave worldly lordship to worldly rulers, as Christ gave it to them, and should quickly move all his clergy to do the same. For Christ did this, and taught his disciples to do this, until the devil blinded this world. And it seems to some people that clergy who remain stubbornly in this error against God’s law, and refuse to follow Christ in this, are open heretics, and those who support them are partners in their guilt.
Wycliffe on Obedience
And if I err in this sentence, I will meekly be amended, yea, by the death, if it be skilful, for that I hope were good to me. And if I might travel in mine own person, I would with good will go to the pope. But God has needed me to the contrary, and taught me more obedience to God than to men. And I suppose of our pope that he will not be Antichrist, and reverse Christ in this working, to the contrary of Christ's will; for if he summon against reason, by him or by any of his, and pursue this unskilful summoning, he is an open Antichrist. And merciful intent excused not Peter, that Christ should name him Satan; so blind intent and wicked counsel excuses not the pope here; but if he ask of true priests that they travel more than they may, he is not excused by reason of God, that he should not be Antichrist. For our belief teaches us that our blessed God suffers us not to be tempted more than we may; how should a man ask such service? And therefore pray we to God for our Pope Urban the Sixth, that his old holy intent be not quenched by his enemies. And Christ, that may not lie, says that the enemies of a man been especially his home family; and this is sooth of men and fiends.
And if I am in error in this matter, I am willing to be corrected humbly, even by death, if that would be fitting, for I hope that would be for my good. And if I were able to travel in person, I would gladly go to the pope. But God has required otherwise of me, and has taught me greater obedience to God than to men.
And I suppose of our pope that he will not be Antichrist and will not oppose Christ in this action, against Christ’s will. For if he summons me without reason, whether by himself or by any of his agents, and continues in such an unwise summons, he is openly acting as Antichrist. And a merciful intention did not excuse Peter when Christ called him Satan; so blind intention and wicked counsel do not excuse the pope here. And if he asks of true priests that they travel more than they are able, he is not excused before God so as not to be called Antichrist. For our faith teaches us that our blessed God does not permit us to be tempted beyond what we are able to bear; how then should a man demand such service?
And therefore let us pray to God for our Pope Urban VI, that his former holy intention may not be quenched by his enemies. And Christ, who cannot lie, says that the enemies of a man are especially those of his own household; and this is true of both men and devils.
Try This This Week
This reading is not only about conflict between a pope and a reformer. It raises questions about authority, Scripture, obedience, holiness, and what it means for the Church to be shaped by the way of Christ rather than by power, status, or fear.
Practices
Pick one for the week.
- Return to the gospel. Read one short Gospel passage slowly this week and ask: what would it mean for this to be the heart of my life?
- Notice authority. Pay attention to whose voice carries weight in your life and community. What makes that voice trustworthy?
- Examine simplicity. Consider one place where faith has become tangled with image, status, control, or performance. What might a simpler obedience to Christ look like there?
- Pray for the Church. Ask God to reform what is distorted, strengthen what is faithful, and keep the Church close to the life and teaching of Jesus.
- Practice honest obedience. In one concrete situation this week, choose faithfulness over appearance, truth over self-protection, or humility over control.
Conversation Starters
Use these with a friend or group.
- What is Gregory trying to protect, and what is Wycliffe trying to reform?
- How does each side understand authority in the Church?
- What stands out to you in Wycliffe’s repeated return to the gospel?
- Where do you see similar tensions in the Church today?
- What might faithfulness look like when reform is needed but costly?
Optional: Invite a Spiritual Friend
Reform is never only about ideas. It also touches the shape of a life. A trusted person can help you notice where Christ may be calling you into deeper faithfulness.
Consider asking one person to check in with you once this week with two simple questions: “What is this reading stirring in you?” and “Where do you sense an invitation to greater obedience to Christ?”