How the Protestant Reformers are Still Changing the World

Tag: John Wycliffe

The Inspiration and Authority of the Bible

John Wycliffe’s Bible – Translation completed in AD 1382

“For the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit…” Hebrews 4:12a

Written by Dr. Marcus J. Serven

Introduction: 

What does the Bible say about itself? To me, this is a fascinating question because it’s answer demonstrates the firm foundation that our faith rests upon—the self-authenticating nature of the Bible. Simply stated, we believe that God has revealed Himself in the Holy Scriptures. This would be in contrast to God only revealing Himself in the created world (i.e. General Revelation). Instead, the Word of God asserts that the Lord has specifically revealed Himself in the sixty-six books of the Bible (i.e. Special Revelation). Thus, the Bible is more than a book of ancient writings, it is the very Word of God. In this respect, it differs from every other book that has ever been written. It is the Word of the Lord.

The Bible’s Testimony About Itself: 

It is good for us to recall that the Bible contains God’s very own words (i.e. Verbal Plenary Inspiration), and that these words demonstrate the self-authenticating and self-attesting nature of the Bible. Consider these following citations from the Bible where it talks about itself (the italics are mine):

The Old Testament Scriptures in Hebrew

— In numerous citations throughout the Bible it says, “Thus saith the LORD.” This phrase is repeated 415 times in the Old Testament (King James Version). For example, see the following passages: Exodus 8:1; Joshua 24:2; 2 Samuel 12:7 where it is used. The expression “Thus saith the LORD” signifies that the words in the Bible are God’s very own words, and not merely the words of men.

— Deuteronomy 29:29 “The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.”

— Deuteronomy 30:11-14 (vs. 14) “But the word is very near to you. It is in your mouth and in your heart, so that you can do it.”

— Psalm 19:7-10 “The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward.”

— Psalm 119:105 “Your Word is a lamp to my feet and a light to my path.” 

— Isaiah 40:8 “The grass withers, the flower fades, but the word of our God will stand forever.” 

— Isaiah 55:10-11 “…so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.”

The New Testament Scriptures in Greek

— Luke 24:25-27 “And he said to them, ‘O foolish one, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” 

— Luke 24:44-48 “Then he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all the nations, beginning from Jerusalem. You are witnesses of these things.’” 

— John 5:39 “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me…”

— John 10:35b “…and Scripture cannot be broken.” (Jesus quotes from Ps. 82:6)

— John 17:17 “Sanctify them in the truth; your word is truth.” 

— Colossians 3:16 “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing songs and hymns and spiritual songs, with thankfulness to God.” 

— 2 Timothy 2:9 “But the word of God is not bound!”

— 2 Timothy 3:15 “…and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.” 

— 2 Timothy 3:16-17 “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.” 

— Hebrews 4:12-13 “For the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give an account.”

— 2 Peter 1:19-21 “And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

— 2 Peter 3:15-16 “…just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.” 

By Scripture Alone: 

John Wycliffe (c.1330-1384)

As Christians our belief in the authority of the Bible is central to our faith. The Reformation rallying-cry, “Scripture Alone” (i.e. Sola Scriptura) well expresses this essential commitment. This means that the Bible is the sole source of God’s special revelation; it contains the Law, the Gospel, and principles for how we should live, worship, and think. John Wycliffe was the first Englishman to push forward the notion that the Bible should be translated into the common language of the people. James Wiley, a famous historian of the Reformation, wrote, “What Wycliffe did in the field of theology was not to compile a system, but to give a plain exposition of Scripture; to restore to the eyes of men, from whom they had long been hidden, those truths which are for the healing of their souls. He left it for those who should come after him to formulate the doctrines which he deduced from the inspired page.” (Wiley, The History of Protestantism, Vol. I, 128)

Dr. Martin Luther (1483-1546)

Roughly 140 years later, Martin Luther based his whole argument for the Gospel at the Diet of Worms (April 21, 1521) on the phrase, “My conscience is captive to the Word of God.” Thus, the affirmation “Scripture Alone” (i.e. Sola Scriptura) is commonly referred to as the “formal principle” of the Reformation (Isa. 40:8; Jn. 5:39, 10:35; 2 Tim. 3:14-17, Heb. 4:12-13). This belief represents the concept that the Bible is absolutely foundational to the Christian life. To illustrate this thought, when Luther was asked about the success of the Reformation, he confidently stated, “I simply taught, preached, wrote God’s Word; otherwise I did nothing. And then, while I slept, or drank Wittenberg beer with my Philip and my Amsdorf, the Word so greatly weakened the papacy that never a prince or emperor did such damage to it. I did nothing. The Word did it all” (Quoted by Timothy George, Theology of the Reformers, 2nd Edition, 55). Luther’s bold statement demonstrates the power and authority of the Word of God to convict individuals of their sins, to transform human lives, and to sustain God’s people in the midst of the trials and tribulations of this earth.

William Tyndale (1494-1536)

A few years later the English reformer William Tyndale went even further by stating that “It was impossible to establish the lay people in any truth, except the Scripture were plainly laid before their eyes in their mother tongue.” With this vision burning in his heart, Tyndale was indefatigable in his efforts. Due to numerous threats upon his life, Tyndale fled to the Dutch Republic and to Southern Germany to continue his work. First, he translated the New Testament which was published in 1526. Secondly, he translated the books of the Pentateuch and published them in 1530. Ever watchful for the secret agents of Henry VIII, he arranged for copies of his translations to be smuggled into England hidden in bales of fabric imported into England. Through overwhelming odds he persevered in his work, but was eventually betrayed by a fellow Englishman and executed in 1536. His last words were, “Lord, open the eyes of the King of England!” This prayer was answered not long after his death when Henry VIII softened to the need for a fresh translation of the Bible. Tyndale’s associate, Miles Cloverdale, helped to produce the Great Bible (1539) which was distributed to every parish in England. Much of the text came from the work of William Tyndale.

Finally, consider what the writers of the Westminster Larger Catechism stated about their belief in the Divine nature of Holy Scripture with the following question and answer: “Question #4: How doth it appear that the Scriptures are the Word of God? Answer: The Scriptures manifest themselves to be the Word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able fully to persuade it that they are the very Word of God.” (Westminster Larger Catechism, Question #4)

The Westminster Assembly (1546-1549)

Each one of these historical examples–John Wycliffe, Martin Luther, William Tyndale, and the Westminster Assembly–demonstrate the whole-hearted commitment that Protestants have made toward the centrality of Holy Scripture. Simply stated, the written Word is the primary means that the Lord has used to bring forth the Gospel. This is why the overwhelming majority of Protestants put a priority upon reading, preaching, and teaching the Scriptures.

Views on the Inspiration of Scripture:

Over the centuries Christians have formulated differing views on the inspiration of Scripture. In some ways, it could be stated that a few of these “views” are not even Christian at all; since they reject the full inspiration of the Scriptures. Other views reflect the genuine struggles of sincere Christians to better understand the nature of the Bible. Here are the five most common views of the inspiration of Scripture throughout history: 

  1. Natural — no supernatural element is involved; the Bible was written by men of great genius and ability. This view denies God’s activity of inspiring the Patriarchs, Prophets, and Apostles and therefore must be rejected.
  2. Conceptual — the concepts, but not the actual words, are inspired. This view allows human beings to pick and choose which concepts are inspired and which are not. In essence, man stands over the Bible and makes judgments as to what is inspired or is merely the opinion of men. Therefore, this view of inspiration must be rejected as capricious, erroneous, and unreliable.
  3. Partial or Fallible Inspiration — the Bible is inspired, but it contains errors. In particular, those who endorse this position question the Bible’s complete accuracy especially in regard to the length of creation days, the reality of Adam and Eve as the first man and woman, the nature of the Fall and the imputation of sin, the likelihood of a world-wide flood, the age of the patriarchs, various numbers that are recorded in the Old Testament historical books, the on-going nature of headship and submission in male/female relationships, and various selected miracles. This view is entirely subjective and it undermines the authority of Holy Scripture. The Bible stands above human culture and is not subject to all of the ever-changing attitudes of human society. Therefore, this view must be rejected.
  4. Dictation or Mechanical — the writers of the Scriptures were passive instruments in God’s hand, like typewriters on which He wrote. This view, however, fails to recognize that the personal circumstances of the writers of Holy Scripture are also included in the text of the Bible. Admittedly, certain parts of the Bible were dictated, such as the “Ten Commandments” and “The Lord’s Prayer.” The majority of the Bible, though, demonstrates how the Lord spoke through the individual writers. For example, Job’s despair, Mose’s leadership, David’s repentance, Mary’s wonder, Peter’s failures, and Paul’s humility. Each person is shown in a true and unvarnished light, and this adds to the credibility of the Bible.
  5. Verbal, Plenary — the very words (Verbal) and all of them (Plenary) are inspired by God and written by men. There are no errors in the original autographs of the Bible (Inerrancy). However, it is admitted that those who have copied the Bible have made errors in the manuscripts; but these are minor in scope and do not effect the trustworthy character of the Bible. The Verbal Plenary Inspiration of the Bible is the historic position of Christians throughout the ages. This view correctly upholds the authority and inspiration of the Word of God.

Three Key Passages: 

Both the Apostles’ Paul and Peter address the subject of inspiration. Clearly, they affirm the doctrine of the Verbal Plenary Inspiration of the Bible. Consider these three passages and what they say about the Bible.

#1 — 2 Timothy 3:16-17 “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.” 

In essence, the Bible says of itself that it is fully “inspired” by God, or literally “God-breathed” (Gk. theopneustos). This clearly states that God fully participated in the writing of the Bible. Moreover, that the Bible is profitable for “teaching” (Gk. didaskalian), for “reproof” (Gk. elegmon), for “correction” (Gk. epanorthosin), and for “training” (Gk. paideian). With the end goal being that Christians are “equipped for every good work” by the teaching that is contained in the Bible. This is why the Apostle Paul can write elsewhere, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom” (Col. 3:16). 

#2 — 2 Timothy 4:9-13 “Do your best to come to me soon. For Demas, in love with this present world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me. Get Mark and bring him with you, for he is very useful to me for ministry. Tychicus I have sent to Ephesus. When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments.”  

Note that this passage demonstrates that the individual personalities, styles, and challenging circumstances of the human authors are part of the Scriptures as well. None of the trials and difficulties of the people of God are hidden from the reader of the Bible. This fact should give us confidence that the Bible is not presenting an unrealistic portrait of the Christian life. This is why Jesus’ words are comforting to so many people—“Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matt. 11: 28-30) Jesus came to minister to “sinners.” (cf. Matt. 9:12-13)

#3 — 2 Peter 1:19-21 “And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

The Apostle Peter testifies to the fact that, “…no prophecy of Scripture comes from someone’s own interpretation.” In fact, the Bible uniformly condemns false prophets throughout its pages by applying the simple test of “if the word does not come to pass or come true” then “the LORD has not spoken” (Deut. 8:22). Scriptures were written by “…men spoke from God.” It can be safely stated that the Bible has one author—the Holy Spirit; yet the human writers were  “carried along by the Holy Spirit” (2 Pet. 1:21). The position of the Church throughout the centuries has been to accept the verbal, plenary inspiration of the Bible. This means that each word is inspired by God, and that all of them together are important to us. The full value of the Bible’s meaning can be obtained through careful study and prayer. 

The Authority of the Bible: 

Biblical authority is based upon the fact that God has given us these words. Man is not the judge over Scripture, but Scripture is the judge over man. Hence, either by direct statements, or by the principles that are contained in the Bible we can be confident that we are receiving God’s truth. These statements and principles can be applied to every human circumstance with confidence in knowing that the counsel received is from God himself. When we encounter passages that we do not understand then we follow the practice of having “the Bible interpret the Bible” (i.e. the Analogy of Faith). In other words, we shed light on the more difficult passages, by applying the meaning of the easier passages to them. Dr. Harold Lindsell notes, “Apparent discrepancies are no more than that. Additional information in a thousand instances has proven that the Bible’s critics were wrong.” As time progresses, it is fascinating to note the Bible remains as a trusted repository of eternal truth. Man’s “truth” is based on the shifting sands of opinion and presuppositions. Yet, as the Prophet Isaiah proclaims, “The grass withers, the flower fades, but the word of our God will stand forever” (Isa. 40:8). 

Dr. Cornelius Van Til of Westminster Theological Seminary gives a fine summary of the doctrine of Biblical authority in the following quote:

Dr. Cornelius Van Til (1895-1987)

“The Bible is thought of as authoritative on everything of which is speaks. Moreover, it speaks of everything. We do not mean that it speaks of football games, of atoms, etc. directly, but we do mean that it speaks of everything either directly or by implication. It not only tells us of the Christ and his work, but also tells us who God is and where the universe about us has come from. It tells us about theism as well as about Christianity. It gives us a philosophy of history as well as history. Moreover, the information on these subjects is woven into an inextricable whole. It is only if you reject the Bible as the Word of God that you can separate the so-called religious and moral instruction of the Bible from what it says, e.g. about the physical universe. This view of Scripture, therefore, involves the idea that there is nothing in this universe on which human beings can have full and true information unless they take the Bible into account. We do not mean, of course, that one must go to the Bible rather than to the laboratory if one wishes to study the anatomy of the snake. But if one goes only to the laboratory and not also to the Bible, one will not have a full and even true interpretation of the snake.”

— Van Til, Christian Apologetics, 19-20

Inerrancy, Infallibility, and Perspicuity:

There are three significant concepts that fit underneath the broad belief that Christians have in the authority of the Bible. They are inerrancy, infallibility, and perspicuity—what do they mean? The term inerrancy refers to how the sixty-six books of the Bible are free from error in all that is taught (e.g. factual, historical, and spiritual truth). The related term, infallibility, refers to how the writers of the Bible could not err since they were inspired by the Holy Spirit (Jn. 17:17; 2 Tim. 3:16-17). Christians from many differing backgrounds teach that the Bible is infallible in faith and practice. Moreover, that the central message of the Bible is easy to understand; and this is called perspicuity. It must be admitted that various translations of the Bible may contain errors, according to the level of skill with which the translators did their work–but the original autographs do not err. This gives the Christian a confidence in the authority of the Bible. Moreover, it urges us to work hard to properly interpret the Bible by using the time-proven principles of biblical interpretation. 

Conclusion: 

William Tyndale’s Bible – AD 1536

In brief, it can be resolutely affirmed that the Bible is inspired, authoritative, inerrant, infallible, perspicuous, and sufficient. Through out the centuries of human civilization there have been many hostile critics of the Bible. But, the Bible has withstood all of these attacks and remained as the standard of objective truth in the midst of ever-changing subjectivism. We can thank God that we have a firm foundation upon which to build our faith. As the Psalmist states, “Your Word is a lamp to my feet and a light to my path” (Ps. 119:105). Soli Deo Gloria!

These four books have been an immense help to me over the years. Each one is worthy of purchase and having it in your own library

Resources for Further Study: 

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids, MI: Zondervan Publishing House, 1982.

Berkhof, Louis. Manual of Christian Doctrine. Second Edition. Arlington Heights, IL: Christian Liberty Press, 2003.

Boice, James Montgomery, ed. The Foundations of Biblical Authority. Grand Rapids, MI: Zondervan Publishing House, 1978. 

Bruce, Frederick Fivey. The Canon of Scripture. Downers Grove, IL: InterVarsity Academic, 1988. 

Bruce, Frederick Fivey. The New Testament Documents: Are They Reliable? 5th Edition. Downers Grove, IL: InterVarsity Press, 1960.

Comfort, Philip Wesley, ed. The Origin of the Bible:. Wheaton, IL: Tyndale House Publishers, 1992.

Elwell, Walter A., ed. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Book House, 1984. See the following articles: “Analogy of Faith” “Bible, Authority of” “Bible, Canon of” “Bible, Inerrancy and Infallibility of” “Bible, Inspiration of” “Interpretation of the Bible” “Plenary Inspiration” “Verbal Inspiration.”  

Lindsell, Harold. The Battle for the Bible. Grand Rapids, MI: Zondervan Publishing House, 1976.

Geisler, Norman L., ed. Inerrancy. Grand Rapids, MI: Zondervan Publishing House, 1980. 

Geisler, Norman L. and William E. Nix. From God to Us: How We Got Our Bible. Chicago. IL: The Moody Bible Institute of Chicago, 1974.

George, Timothy. Theology of the Reformers. Second Edition. Nashville, TN: B&H Academic, 2013.

McDowell, Josh. Evidence that Demands a Verdict. Two Volumes. San Bernardino, CA: Campus Crusade for Christ, 1972 (Vol. 1) and 1975 (Vol. 2).

Pache, Rene. The Inspiration and Authority of Scripture. Translated by Helen I. Needham. Chicago, IL: The Moody Bible Institute of Chicago, 1969.

Sproul, R. C. Scripture Alone: The Evangelical Doctrine. Phillipsburg, NJ: P&R Publishing, 2005. 

The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005.

Van Til, Cornelius. Christian Apologetics. Second Edition. Edited by William Edgar. Phillipsburg, NJ: P&R Publishing, 2003. 

Warfield, Benjamin B. “The Westminster Confession and the Original Autographs” in Selected Shorter Writings. Vol. 2. Edited by John Meeter. Phillipsburg, NJ: The Presbyterian and Reformed Publishing Company, 1973.

Warfield, Benjamin Breckinridge. The Inspiration and Authority of the Bible. Samuel G. Craig, ed. Phillipsburg, NJ: The Presbyterian and Reformed Publishing Company, 1948. 

Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990. 

These four volumes might be a bit more difficult to read, but they are all extraordinarily valuable. I recommend them all for your study and reflection!

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2025 – All Rights Reserved 

John Wycliffe: Morning Star of the Reformation

Written by Dr. Marcus J. Serven

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” Matthew 5:10

John Wycliffe

John Wycliffe (c.1330-1384) was born to a propertied family in Yorkshire, England. His parents encouraged him toward service in the English Church and sent him at sixteen years of age to study at Oxford University, which was recognized as one of the most learned centers of education in Europe. Here he excelled in his studies, and in time he became a noted scholar in philosophy and theology. He was profoundly influenced by Augustine’s writings on the sovereignty of God and adopted his view on the doctrine of election. Eventually, he taught at Oxford as a regular lecturer where his preaching and teaching were well received by the students and faculty alike. In 1360 the University rewarded Wycliffe for his academic skills and selected him to become the Master of Balliol College. Clearly, Wycliffe was favored by both God and men. Further studies resulted in a Master of Arts degree in 1361, a Bachelor of Divinity degree in 1369, and a Doctor of Divinity degree in 1372. During these years of studying, teaching, and preaching he wrote many important works in the areas of philosophy and theology. He was a prolific writer and preacher. His best known work was his Summa Theologica which was published near the end of his life. In gratitude for his excellent scholarship, the leaders of the English Church awarded him the position of Rector at the parish in Lincolnshire (1361), however he spent very little time there. It was the custom of the day for many scholarly men to hire a local priest to serve as pastor in their absence. In this way they had a financial base for ongoing studies and the prestige of holding a parish title, or an “ecclesiastical living.”

Balliol College at Oxford University

Oxford University had long been troubled by traveling monks (i.e. “Mendicant monks”) who begged for their food and support on school grounds. These monks erroneously reasoned that they were due financial support because Christ, himself, was a common beggar. Wycliffe felt that these men were extremely lazy and he published a treatise against them. Threatened by his formidable opposition, the monks turned against Wycliffe and remained bitter foes throughout the rest of his life. In addition, Wycliffe wrote against the excessive luxury that many English clergy sought for with all their cleverness and industry. He colorfully writes, 

Let us see how such prelates are infected by the splendor of the world and by avarice. Certain ones presume to feed the reprobate from the goods of the poor, so that they become rich men in the world’s eye, actors, who proclaim publicly that those curates are generous providers…The king of pride has broken forth to such an extent in superfluous expenditures that he moves priests in five ways to have hunting dogs, fat horses, superfluous ornaments, furnished from the goods of the poor…Even though these five are damnable in a mere rector, they are even more damnable in a bishop or abbot, not only because they exceed simple rectors in these five ways, but because from greater obligation and hypocrisy they do these things more open before the world. And—to increase the gravity of the crime—they take joy in these sins, as if they were confirmed in the service of the devil…”

John Wycliffe, The Pastoral Office

It is not difficult to imagine how offended and outraged the English clergy were under the scourge of Wycliffe’s stinging rebukes! And as a result, they became his lifelong adversaries who at every turn sought to condemn him as a heretic and to scatter his followers. 

The Lutterworth Parish Church–it is still standing and being used for worship on a weekly basis!

In contrast, King Edward III (1312-1377) was duly impressed with Wycliffe when he published a well-reasoned tract rejecting the obligation of the English Crown to pay yearly ecclesiastical taxes to the Pope. As a reward from the King, Wycliffe was given charge of the parish of Lutterworth which became his base of operations until his death. Also in 1374 he officially entered the service of the English Crown for a brief time as a negotiator with the papal authorities at Bruges (in modern-day Belgium). He not only successfully defended his position regarding the non-payment of ecclesiastical taxes to the Pope, but also he witnessed first-hand the affluence and corruption of the higher clergy. When he returned to England he unleashed a forceful verbal assault against the power of the Papacy, hereafter referring to the Pope as the “Antichrist.” This practice was later picked-up by many of the Protestant Reformers.

One of the controversies that got Wycliffe into the greatest amount of trouble with the ecclesiastical authorities was when he defended the right of civil authorities to seize the property of corrupt clergy. He wrote, “temporal lords can at their will take away temporal goods from the church, when those who hold to them are sinful (habitually sinful, not sinning in one act only).”  Wycliffe argued that an individual person, especially the “temporal lords,” possessed authority through the “dominion of grace” from God, rather than by grace derived from the Pope or church hierarchy. Those church leaders, who disqualified themselves by immorality or theft, he reasoned, should be removed by the “temporal Lords.” This view garnered much favor for him within the English government, but produced great scorn against him within the Roman Catholic clergy. 

John Wycliffe on trial at St. Paul’s Cathedral in London

In 1377 he underwent a trial at St. Paul’s Cathedral which was orchestrated by the Archbishop of Canterbury and the vengeful monks. Merle D’Aubigne writes, “But Wycliffe, who never feared the face of man, came before them with a good conscience.” As a result, he was censured by five Papal Bulls (decrees) and condemned as a heretic. It was only by the presence of John of Gaunt, the influential son of King Edward III, that the bishops and monks were prevented from physically harming him. Another trial was attempted at Lambeth Palace in 1378, but this proved to be ineffective because of the support of the Queen Mother and his great popularity amongst the common people. That same year, when Wycliffe was forty-eight years of age, he wearily retired to the relative seclusion of Oxford to study and write. But, the attacks of his opponents increased and his position as a professor at the University was jeopardized. Whereas, other church figures had attacked the corrupt practices of the Roman Catholic Church, Wycliffe attacked the doctrines which were underlying those practices. As a result, many influential friends who had supported him in the past would no longer defend him. He was now utterly alone. Merle D’Aubigne, a preeminent historian of the Reformation, reports, 

Day by day the circle contracted around Wycliffe. Some of his chief supporters…departed from him. The veteran champion of the truth with had once gathered a whole nation round it, had reached the days when “strong men shall bow themselves,” and now, when harassed by persecution, he found himself alone. But boldly he uplifted his hoary head and exclaimed: “The doctrine of the gospel shall never perish; and if the earth once quaked, it was because they condemned Jesus Christ.”

Merle D’Aubigne, The Reformation in england, Vol. 1, 94

One of the main tenants of Wycliffe’s faith was that the Holy Scripture was the sole rule of faith and practice. Bible passages were to be interpreted by the careful exegesis of the text alone, rather than by appealing to the tradition of the church as the basis for interpretation. This high view of the Bible eventually led to his greatest achievement—the translation of the Bible from the Latin Vulgate into the common language of the English people. Merle D’Aubigne writes, 

Let us imagine him in his quiet study: on his table is the Vulgate text, corrected after the best manuscripts; and lying open around him are the commentaries of the doctors of the church, especially those of St Jerome and Nicholas of Lyra. Between ten and fifteen years he steadily prosecuted his task…At last, some time between 1380 and 1384, it was completed. This was a great event in the religious history of England; outstripping the nations on the continent, she took her station in the foremost rank in the great work of disseminating the Scriptures.

Merle D’Aubigne, The Reformation in England, Vol. 1, 90

With the help of several associates he completed his translation of the New Testament in 1380 and the Old Testament in 1382. Nicolas of Hereford (d. c.1420) assisted him in translating the Old Testament, and John Purvey (c.1353-c.1428) helped him in revising the New Testament. James Wiley, the well-regarded Scottish historian of the Reformation, asserts the following, 

The circulation of the Scriptures had arrayed the Protestant movement in the panoply of light. Wielding the sword of the Spirit, which is the Word of God, it was marching on, leaving behind it, as the monuments of its prowess, in many an English homestead, eyes once blind now opened; hearts lately depraved now purified. Majestic as the morning when, descending from the skies, she walks in steps of silent glory over the earth, so was the progress of the Book of God. There was a track of light wherever it had passed in the crowded city, in the lofty baronial hall, in the peasant’s humble cot. Though Wycliffe had lived a thousand years, and occupied himself during all of them in preaching, he could not have hoped for the good which he now saw in course of being accomplished by the silent action of the English Bible.

James Wiley, The History of Protestantism, Vol. 1, 113

Wycliffe also opposed the Roman Catholic doctrine of transubstantiation in the Lord’s Supper (Latin: trans = changed + substantia = substance of the elements)and instead favored what would become the Protestant belief that the Lord’s Supper is a “memorial feast” where Christ is “spiritually present.” He rightly asserted, “the material substance of bread and the material substance of wine remain in the Sacrament of the altar.” His followers, known as “Wycliffites” or “Lollards” later wrote, 

…the pretended miracle of the sacrament of bread drives all men, but a few, to idolatry, because they think that the Body of Christ which is never away from heaven could by power of the priest’s word be enclosed essentially in a little bread which they show the people; but God grant that they might be willing to believe what the evangelical doctor (i.e. Wycliffe) says in his Triagolous, that the bread of the altar is habitually the body of Christ, for we take it that in this way any faithful man and woman can by God’s law perform the sacrament of the bread without any such miracle.

Henry Bettenson, documents of the Christian Church, 175-176

Moreover, Wycliffe rejected the “power of the priest” to forgive sins as an intermediary between God and man (i.e. the doctrine of sacerdotalism; Latin: sacer = priest + dotal = power) and he resolutely affirmed the “priesthood of all believers.” He was especially opposed to the sale of “indulgences,” which for the payment of a fee a certificate would be granted by a priest to release a person, or their relative, from punishment in purgatory. Wycliffe’s disciples wrote,

They say that they have the keys of heaven and hell, and can excommunicate and bless, bind and loose, at their will, so much so that for a drink, or twelve pence, they will sell the blessing of heaven… (Bettenson, Documents of the Christian Church, 177-178)

Henry Bettenson, Documents of the Christian Church, 177-178

Finally, he repudiated the concept of the Roman Catholic Mass by arguing, “it is not laid down in the Gospel that Christ ordained the Mass.” Due to his rejection of the Mass, there was one last attempt by the opponents of Wycliffe to undo him in 1379. He was called to defend himself in London at a council which was interrupted by a strong earthquake. Wycliffe was convinced that the earthquake was a divine sign of God’s approval of his reforms; however the council sharply disagreed and suggested that the land was simply “breaking wind” because of Wycliffe’s foul heresies and they condemned him anyway. Due to declining health he retired to Lutterworth in 1380 where he lived for the remainder of his life. His adversaries, however, did not forget him, and during the Peasant’s Revolt of 1381 he was blamed for inciting an open rebellion against the English Crown. This was not the case, and it eventually became clear that Wycliffe was falsely accused by his enemies.

Wycliffe sends out the Lollards

His influence grew during his confinement by the work of his disciples (i.e. the “Wycliffites”). Over time they were disdainfully called “Lollards” (Dutch: lollen = singers, chanters, or as “mumblers” or “mutterers”). The Lollards were fiercely persecuted by the Roman Catholic Church and the English political authorities. They engaged in spreading Wycliffe’s beliefs and copies of his Bible throughout England. In many respects the Lollards were evangelical missionaries and also political revolutionaries. They not only challenged entrenched church dogma, but also the established ecclesiastical structures of the day—specifically, the temporal authority of popes, cardinals, bishops, curates, abbots, and monks. While they were originally Oxford educated students, the Lollards eventually filled their ranks with many poor commoners. Wycliffe himself called them the “Poor Priests.” The Lollards traveled the roads of England dressed in long reddish gowns made of rough cloth. Some critics complained that the Lollards were so numerous that if you met two people while traveling on the road one was sure to be a Lollard. Their beliefs were codified in 1395 when they presented to the English Parliament, The Twelve Conclusions. The official response of the English Parliament was a written tract entitled On the Burning of a Heretic (1401), which led to much persecution of the Lollards. They were also condemned at the Council of Constance in 1415, along with the Bohemian preacher and martyr John Hus (1374-1415). Their main purpose, however, was not deterred by the persecution and death of their members. They prayerfully wrote, “We ask God then of His supreme goodness to reform our Church, as being entirely out of joint, to the perfectness of its first beginning.” The reforming of God’s church had begun in earnest and nothing that the leaders of the established church could do would prevent its spread.

Wycliffe at work

Wycliffe experienced a stroke in 1382 which limited his study and writing. Even in his sickness he was harassed and tormented. While on his bed during a difficult illness a group of local priests came to him demanding that he recant from his heretical practices and writings. He steadfastly refused saying, “I shall not die, but live to declare the evil deeds of the friars.” In God’s gracious providence, he was raised-up to better health and lived for another two years. He was often in a weakened condition, yet was used by God in a mighty way to influence other Reformers who would come after him. His ideas were especially welcomed in Bohemia where they were embraced by John Hus. Even after his death Wycliffe was so hated by the English clergy that in 1428 (44 years following his death) his bones were exhumed from the grave and publicly burnt. One biographer wrote,

They burnt his bones to ashes and cast them into the Swift, a neighboring brook running hard by. Thus the brook conveyed his ashes into the Severn, the Severn into the narrow seas and they into the main ocean. And so the ashes of Wycliffe are symbolic of his doctrine, which is now spread throughout the whole world.

John woodbridge, Great Leaders of the Christian Church, 177
The commemorative stained-glass window at Wycliffe College in Toronto, Canada

Wycliffe was clearly a forerunner of the Protestant Reformation which would burst forth 133 years after his death. For this reason he is oftentimes referred to as the “Morning Star” of the Protestant Reformation. Although he lost his professorship at Oxford University and most of his friends left him, his influence spread through his writings and fueled a great spiritual awakening throughout England and Continental Europe. Merle D’Aubigne summarizes his life and ministry with these two glowing tributes, 

Wycliffe is the greatest of English reformers: he was in truth the first reformer of Christendom, and to him, under God, Britain is indebted for the honor of being the foremost in the attack upon the theocratic system of Gregory…If Luther and Calvin are the fathers of the Reformation, Wycliffe is its grandfather. 

merle D’Aubigne, The Reformation in England, Vol. 1, 98

In many respects Wycliffe is the Luther of England; but the times of revival had not yet come, and the English reformer could not gain such striking victories over Rome as the German reformer. While Luther was surrounded by an ever-increasing number of scholars and princes, who confessed the same faith as himself, Wycliffe shone almost alone in the firmament of the church. The boldness with which he substituted a living spirituality for a superstitious formalism, caused those to shrink back in affright who had gone with him against the friars, priests, and popes. Erelong the Roman pontiff ordered him to be thrown into prison, and the monks threatened his life; but God protected him, and he remained calm amidst the machinations of his adversaries. ‘Antichrist,’ said he, ‘can only kill the body.’

Merle D’Aubigne, The Reformation in England, Vol. 1, 98-100

Sadly, John Wycliffe is still labeled a “heretic” by official Roman Catholic Church literature (see the following two articles in the authoritative volume, The Catholic Encyclopedia for verification of that particular charge—“Heresies” and “Lollards”). However, almost all modern-day Christians (e.g. Anglicans, Baptists, Evangelicals of various types, Lutherans, Methodists, Presbyterians, and Reformed) identify him as an inspirational hero of the faith! It is in this spirit that the Wycliffe Bible Translators, founded in 1934, have honored him as their namesake. They hope that the same zeal that motivated Wycliffe, will also motivate their own translators scattered throughout the globe. It is to John Wycliffe that all English-speaking peoples owe a debt of gratitude. He shook off the blinders of Roman Catholicism and guided this countrymen back to the Word of God, which King David calls “a lamp to my feet and a light to my path” (Psalm 119:105). For this noble task, we highly esteem John Wycliffe!   

Wycliffe’s Bible (1382)

Resources for Further Study: 

Bettenson, Henry. Documents of the Christian Church. Second Edition. London, England: Oxford University Press, 1963.

Broderick, Robert C. ed. The Catholic Encyclopedia. Revised Edition. Nashville, TN: Thomas Nelson Publishers, 1987.

D’Aubigne, Merle J. H. The Reformation in England. Two volumes. Edited by S. M. Houghton. Edinburgh, Scotland: The Banner of Truth Trust, 1962. 

Douglas, J. D. ed. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

  • “Avignon,” by James Taylor
  • “Bible, English Versions,” by Frederick F. Bruce
  • “England, Church of,” by John A Simpson
  • “Great Schism, The,” by C. T. McIntire
  • “Gregory XI,” by C. G. Thorne, Jr. 
  • “Hus, Jan,” by Matthew Spinka
  • “Lollards,” Robert G. Clouse
  • “Mendicant Orders,” by T. L. Underwood
  • “Nicholas of Hereford,” by Ian Sellers
  • “Purvey, John,” by J. G. G. Norman
  • “Reformation, The” by Robert D. Linder
  • “Sawtrey, William,” by C. G. Thorne, Jr.
  • “Transubstantiation,” by Robert B. Ives 
  • “Vulgate, The,” by J. N. Birdsall
  • “Wycliffe, John,” by Robert G. Clouse
  • “Wycliffe Bible Translators,” by Harold R. Cook

Douglas, J. D. ed. Who’s Who In Christian History. Wheaton, IL: Tyndale House Publishers 1992.

Dowley, Tim ed., The History of Christianity. Revised Edition. Oxford, England: Lion Publishers, 1990.

Elwell, Walter A. ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Academic, 2001. 

  • “Bohemian Brethren,” by J. D. Douglas
  • “Hus, Jan,” by A. Paul Kubricht
  • “Lollards,” by Robert A. Peterson
  • “Reformation, Protestant,” by David F. Wright
  • “Wycliffe, John,” by Robert G. Clouse 

Fox, John. Fox’s Book of Martyrs. Grand Rapids, MI: Zondervan Publishing House, 1967.

Houghton, S. M. Sketches from Church History. Edinburgh, Scotland: The Banner of Truth Trust, 1980.

Latourette, Kenneth Scott. A History of Christianity. Volume One. Revised Edition. New York, NY: Harper & Row Publishers, 1975.

Woodbridge, John D. ed. Great Leaders of the Christian Church. Chicago, IL: Moody Press, 1988.

Wycliffe, John. “The Pastoral Office” in Advocates of Reform: From Wyclif to Erasmus. Edited by Matthew Spinka. Translated by Ford Lewis Battles. Library of Christian Classics, no. 16. Philadelphia, PA: The Westminster Press, 1953. 

Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990. 

Dr. Marcus J. Serven, ThM and DMin

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