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THE CATHOLIC UNIVERSITY of AMERICA John Wyclif's Christology

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THE CATHOLIC UNIVERSITY of AMERICA John Wyclif's Christology THE CATHOLIC UNIVERSITY OF AMERICA John Wyclif’s Christology in Light of De Incarnatione Verbi, Chapter 7 A DISSERTATION Submitted to the Faculty of the Center for Medieval and Byzantine Studies, School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy By Luke Nathan DeWeese Washington, D.C. 2020 John Wyclif’s Christology in Light of De Incarnatione Verbi, Chapter 7 Luke Nathan DeWeese, Ph.D. Director: Timothy B. Noone, Ph.D. This dissertation begins the work of a full critical edition and translation of Wyclif’s treatise, De incarnatione Verbi (DIV). Chapters 1–4 include full codicological surveys of all eight surviving manuscripts that contain the text; justify the proposed stemma codicum in light of surviving textual variants; argue that the version contained in manuscript M is a reportatio; and explain the need for a new edition to replace Edward Harris’s edition of 1886. Chapters 5–8 contain critical editions and translations of the prologue and seventh chapter of both the reportatio and final version of the treatise. Chapter 9 discusses the treatise’s authenticity, title, genre, and date. Chapter 10 begins the themes-based portion of this dissertation. It contains the most comprehensive account of Wyclif’s Christology yet to appear in print, and advances the state of the question through translations of much hitherto unstudied material. Chapter 11 is a commentary on the material contained in chapters 7 and 8. Chapter 12 considers Wyclif’s use of his sources. Chapter 13 concludes with the intention of giving the reader a sense of a coherent whole. Unfortunately, two, persistent, and important questions regarding Wyclif’s Christology cannot be resolved at the present time. The first is Wyclif’s stance on the primacy of Christ; the second, his stance on the ubiquity of Christ’s manhood. Only at the end of his life did Wyclif explicitly deny the primacy of Christ in his De antichristo; he denied the other explicitly in his De Trinitate, around the time he wrote DIV. Both doctrines, however, in some form are required by DIV 7. It is not at present clear whether Wyclif’s stance on these doctrines remained consistent throughout the course of his career. Future scholarship must address the question as more of Wyclif’s texts are edited and translated. Finally, because a proper critical edition and translation of part of the treatise now appears in print, Wyclif’s thought can be more accurately studied by philosophers, theologians, and intellectual historians. This dissertation by Luke Nathan DeWeese fulfills the dissertation requirement for the doctoral degree in Medieval and Byzantine Studies approved by Timothy B. Noone, Ph.D., as Director, and by Mark Clark, Ph.D., and Megan Murton, Ph.D., as Readers. ————————————————————— Timothy B. Noone, Ph.D., Director ————————————————————— Mark Clark, Ph.D., Reader ————————————————————— Megan Murton, Ph.D., Reader ii OPTIMAE MATRI iii O loving wisdom of our God! When all was sin and shame, A second Adam to the fight And to the rescue came. O wisest love! that flesh and blood Which did in Adam fail, Should strive afresh against their foe, Should strive and should prevail. … O generous love! that he who smote In Man for man the foe, The double agony in Man For man should undergo. … Praise to the Holiest in the height, And in the depth be praise, In all his words most wonderful, Most sure in all his ways. (John Henry Newman) iv Table of Contents Acknowledgments………………………………………………………………………………..vi Introduction………………………………………………………………………………………..1 Part 1: The Manuscript Portion Ch. 1: Codicological Surveys of All Pertinent Manuscripts………………………………6 Man. A: Vienna, Österreichische Nationalbibliothek 1387……………………….6 Man. B: Vienna, Österreichische Nationalbibliothek 4307……………………...15 Man. C: Vienna, Österreichische Nationalbibliothek 4504……………………...24 Man. G: Cambridge, Gonville & Caius College 337/565………………………..31 Man. M: London, British Library, Royal 7 B.111……………………………….39 Man. O: Oxford, Oriel College 15……………………………………………….45 Man. P: Pavia, Biblioteca Universitaria 311……………………………………..54 Man. Q: Prague, Metropolitan Chapter Library, D.35 (600)…………………….60 Other Known but Non-Extant Copies of the Treatise……………………………67 Ch. 2: The Stemma………………………………………………………………………70 Ch. 3: The Curious Case of Manuscript M……………………………………………..133 Ch. 4: The Need for a New Edition…………………………………………………….144 Ch. 5: The Critical Edition of the Shorter Text………………………………………...152 Ch. 6: The Translation of the Shorter Text……………………………………………..172 Ch. 7: The Critical Edition of the Longer Text…………………………………………189 Ch. 8: The Translation of the Longer Text……………………………………………..230 Ch. 9: Authenticity, Title, Genre, and Date…………………………………………….258 v Part 2: The Themes-based Portion Ch. 10: Wyclif’s Christology in General……………………………………………….266 The High- and Late-Medieval Origins………………………………………….266 Wyclif’s Christology: Introduction……………………………………………..269 Wyclif on the Necessity of Creation and the Incarnation………………………272 Wyclif on the Atonement……………………………………………………….282 Wyclif on the Fruit of the Atonement…………………………………………..285 Wyclif’s Use of Geometric and Cosmographic Analogies in Christology……..297 Wyclif on Christ as Scripture…………………………………………………...308 Ch. 11: A Commentary on DIV, Prologue and Chapter 7……………………………...328 Ch. 12: Some Notes on Wyclif’s Use of His Sources…………………………………..364 Ch. 13: Conclusion……………………………………………………………………..374 Appendix: Other Latin Texts and English Translations………………………………………..376 Bibliography……………………………………………………………………………………390 vi Acknowledgements A twentieth-century medievalist once remarked, “A researcher is only worth the books he is led to, the friends who support him, and the scholars kind enough to advise, correct, and occasionally translate.”1 To this I must reply: A graduate student in medieval studies is only worth the books and manuscripts he is led to; the friends, family, and clergy who support, house, and feed him; the faculty wise enough to teach, advise, and correct him; the confidants harrowing enough to warn and terrify him; proofreaders detailed enough to fault him; and the mentors fatherly enough to lead him in the way he must go. In that light, despite so many people who have assisted me over the course of the past ten years, justice requires thanking the following by name for their kindnesses to me: Mary Margaret Dandeneau and Jonda Pieratt of Port Dover, Ontario, who believed in me during my darkest moments; and Dr. J. Patrick Hornbeck II of Fordham University, who first encouraged me to study Wyclif’s thought in depth and has always replied promptly to my emails; All those who offered me memorable hospitality during my travels abroad, including the Rev. Jason Catania of St. Barnabas, Omaha; Dr. Martin Dekarli of the Institut für Mittelalter- forschung der Österreichischen Akademie der Wissenschaften in Vienna; Jonathan DeWeese, then of Boston; David Hunter, Brette Ritchie, Andrew Hunter, and Shannon Fewster of Toronto; Dr. Evan and Elizabeth King, then of Clare College, Cambridge; Filip Koutny of Prague; Michael Masefield of New York; the Rev. Dr. John Ridegeway-Wood of York; Peter Russell, 1 Marc Drogin, Anathema!: Medieval Scribes and the History of Book Curses (Totowa, NJ: Allanheld and Schram, 1983), xvii. vii then of Coulsdon, England; Timothy Thomas of Milan; and the Rev. Dr. George Westhaver, Principal of Pusey House, Oxford; All those who solemnly warned me of the dangers of not finishing, including Dr. Stephen Blackwood, President of Ralston College; Dr. Michael Dauphinais of Ave Maria University; Dr. Jennifer Paxton of the Catholic University of America; and James Atkins Pritchard, Dean of Ralston College; All others who mentored me in notable ways, including the Rev. Dr. Joseph P. Finn †, once of London, Ontario; the Rev. Dr. Walter Hannam of St. Bartholomew’s, Regent Park, Toronto; the Rev. Dr. Stephen E. Lahey of the University of Nebraska, Lincoln; the Very Rev. Dr. J. Nixon McMillan of St. Paul’s, Albany; Raymond Michaels of Lansing, Michigan; and the Rev. Dr. Bernard J. O’Connor †, once of Ave Maria College. I must also thank Dr. Ian Christopher Levy of Providence College, Dr. Luigi Campi of Università degli Studi di Milano, Dr. Heather Phillips, and Dr. Mark Thakkar of the University of St. Andrews for their replies to my emails; Dr. Richard Cross of the University of Notre Dame for thoughtfully reading over chapters eight and ten and offering suggestions for improvement, and for giving me a copy of his unfinished article on Wyclif’s Christology; Dr. Olga Izzo, once of Ave Maria College, for her assistance with Old Czech marginalia; Dr. Martin Klein of Universität Würzburg, for his assistance with German; Julian Vestry, then of the University of Wellington, for proofing much of chapter one; Catherine Cousino of Gananoque, Ontario, and Devra Torres of Hyattsville, Maryland, my proofreaders; Karen Stephanites of Mullen Library, for her assistance with interlibrary loans; Lola Lastrapes of the Center for Medieval and Byzantine Studies, the Catholic University of America, for her never failing support and interest in my work; Dr. Trevor Lipscombe of the Catholic University of America’s Press for permission viii to reproduce the diagram of Grosseteste’s circular model of redemption; the trustees of the Lorraine Elisabeth Cella Memorial Scholarship Fund for funding part of my research abroad; Dr. Kevin White of the Catholic University of America for his suggestion to reread the final canto of the Divine Comedy; and Dr. Lilla Kopár, Director of the Center for Medieval and Byzantine Studies, the Catholic University of America, for her expertise at finding funding in an era of constant budget cuts. Penultimately, I must thank in a special way my advisor, mentor, and philosophic father, Dr. Timothy B. Noone of the Catholic University of America, without whose tolerance of my eccentricities I would never have developed my full potential. Finally, more thanks than I can muster are due to Dr. Mary Grace Finn, mother, maiden, mediatrix, mystic, and MD, whose love, understanding, and financial assistance made me both to live and to live well.
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