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A white-bearded man on a church step points the way to preachers in brown robes who carry staffs and red-bound books.

William Frederick Yeames, 1835 to 1918. Public domain.

The Great Cloud of Witnesses, era 4 of 10 · Church history · Featured Study

The Long Middle

The church of the Latin West and the Greek East wrote its own record of nine centuries in chronicles, councils and letters.

Span
AD 600 to 1500
Boundary
The span opens with Gregory the Great and closes a generation before Luther.
Label
The Middle Ages, applied by Philip Schaff, History of the Christian Church, volumes 4 to 6

In January 1077 a German king stood barefoot at the gate of Canossa for three days to ask a pope's pardon.

John 1:5 BSB
The Light shines in the darkness, and the darkness has not overcome it.

Summary

Monks and missionaries took the faith to the peoples of the north. In the same years the churches of Rome and Constantinople drew apart. At the end, a council at Constance condemned Wycliffe's books and burned Hus.

  • Gregory the Great sent monks to the English, and Cyril and Methodius went to the Slavs.
  • Popes claimed power over kings, and the Greek East refused the claim.
  • Anselm and Aquinas taught in the schools, and Julian and Kempis wrote on prayer.

The Era's Own Voice: Anselm at Bec

The Proslogion, in S. N. Deane's English of 1903.

Anselm was prior of the abbey of Bec in Normandy from 1063 and its abbot from 1078, and he wrote most of his books there. The Proslogion opens with a prayer, and in it he says which comes first for him, faith or understanding.

“I long to understand in some degree thy truth, which my heart believes and loves. For I do not seek to understand that I may believe, but I believe in order to understand.”

Anselm of Canterbury · Proslogium, chapter 1 · on Hebrews 11:3The Long Middle

Its first reader: the monk Gaunilo answered the book's proof of God with an island no one could find, and Deane prints his reply and Anselm's answer with the Proslogion.

The Five Turning Points

The five run from Charles's crown in Rome to Hus's death at Constance.

The era turns on these five moments.

  1. AD 800A pope crowns Charles emperorEinhard writes that Charles would have stayed out of the church that day had he foreseen the pope's plan.Einhard, Life of Charlemagne 28
  2. AD 1054Rome and Constantinople excommunicate each otherSchaff dates the completed schism of East and West from the sentences of July.Schaff, History, volume 4, section 71
  3. AD 1095Urban II calls the First CrusadeFulcher heard the pope promise remission of sins to all who died on the way.Fulcher of Chartres, in Krey's collection of 1921
  4. AD 1215The Fourth Lateran CouncilIts canons set the church's law on the eucharist, on heretics and on confession.The canons of the council, in H. J. Schroeder's English
  5. AD 1415Jan Hus burned at ConstanceThe council that ended the schism of the popes burned a preacher of Scripture.Peter of Mladonovice, in Lutzow (1909)

Rome crowned an emperor, parted from the East, called a war, defined the eucharist and burned a preacher.

The Story From Gregory to Thomas a Kempis

The missions, the quarrels and the protests in order, from their own records.

Gregory the Great sent the monk Augustine and his companions to Kent. In 601 he wrote to Mellitus that the temples of the English "ought not to be destroyed; but let the idols that are in them be destroyed".

He gave his reason in the same letter: a man who climbs "rises by degrees or steps, and not by leaps."

Therefore go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit,

Gregory's monks went to the English as this command sends disciples to every nation.

Matthew 28:19BSB

Bede says the Scots sent Aidan to King Oswald, and that Aidan went about "on foot, never on horseback". At Whitby in 664 King Oswy took the Roman date of Easter, because Peter "is the door-keeper, and I will not gainsay him."

Bede tells of Caedmon, a cowherd who turned Scripture into English verse. A letter of his pupil Cuthbert tells that the dying Bede was putting the Gospel of John into English, as far as "But what are they among so many?"

Consequently, faith comes by hearing, and hearing by the word of Christ.

Caedmon's verse and Bede's English John put the word where English hearers could take it in.

Romans 10:17BSB

Willibald's Life tells that the English monk Boniface felled "the Oak of Jupiter", the god his editor names as Thor, and built an oratory from its timber.

He asked the abbess Eadburga "to copy in gold the Epistles of my lord, Saint Peter" for his preaching among the heathen.

Your word is a lamp to my feet and a light to my path.

Boniface asked for Peter's letters in gold so that the Scriptures would be honoured before the heathen.

Psalm 119:105BSB

Charles's law for the Saxons made death the penalty for a Saxon who "shall have scorned to come to baptism".

The royal annals for 782 record 4,500 Saxons handed over to be killed. Alcuin wrote that faith comes from the will and not from compulsion.

But if it is unpleasing in your sight to serve the LORD, then choose for yourselves this day whom you will serve, whether the gods your fathers served beyond the Euphrates, or the gods of the Amorites in whose land you are living. As for me and my house, we will serve the LORD!”

Joshua set the choice of whom to serve before the people, and Alcuin held that faith must be chosen in the same way.

Joshua 24:15BSB

In 863 the brothers Cyril and Methodius went to Moravia, and Cyril made letters for the Slavonic tongue.

In 868 Adrian II of Rome approved the Slavonic language in worship.

How is it then that each of us hears them in his own native language?

The Slavs heard the gospel in their own language, as each hearer did at Pentecost.

Acts 2:8BSB

In 867 Photius of Constantinople charged the Latins "most of all, for corrupting the Nicene Creed by the insertion of the Filioque", the words "and the Son".

Pope Leo IX died on 19 April 1054, three months before his legates laid their sentence on the altar of Hagia Sophia. The patriarch Michael Cerularius answered with "a synodical counter-anathema".

that all of them may be one, as You, Father, are in Me, and I am in You. May they also be in Us, so that the world may believe that You sent Me.

Christ prayed that His people would be one, and East and West parted.

John 17:21BSB

In Fulcher of Chartres's account, Urban said at Clermont, "All who die by the way, whether by land or by sea, or in battle against the pagans, shall have immediate remission of sins."

Robert the Monk gives the crowd's cry, "It is the will of God!" Both wrote their versions of the speech several years later, A. C. Krey notes.

“Put your sword back in its place,” Jesus said to him. “For all who draw the sword will die by the sword.

Jesus told Peter to put his sword away, and the pope promised remission of sins to those who died fighting.

Matthew 26:52BSB

About 1173 a rich citizen of Lyon named Valdes heard Matthew 19:21 from a master of theology and gave away his money. Walter Map saw the followers of Valdes at Rome in 1179 and wrote that they were called after him, the Valdesii.

Francis of Assisi wrote in his Testament, "The Most High Himself revealed to me that I should live according to the form of the holy Gospel."

Jesus told him, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me.”

The chronicle of Laon has a master give Valdes this verse, and Francis's first Rule quotes it.

Matthew 19:21BSB

Boniface VIII's bull Unam Sanctam of 1302 reads the two swords as the spiritual power and the temporal, both in the power of the church. It closes, "it is altogether necessary to salvation for every human creature to be subject to the Roman pontiff."

From 1309 the popes lived at Avignon, and Catherine of Siena begged Gregory XI to return: "Come, come, come, and do not wait for time."

So they said, “Look, Lord, here are two swords.” “That is enough,” He answered.

Unam Sanctam built its claim to both powers on the disciples' two swords in this verse.

Luke 22:38BSB

John Wycliffe argued that Christ and His apostles taught the people in the tongue best known to them. A council at Blackfriars condemned propositions drawn from his books in May 1382.

The prologue to the English Bible of his circle says "a symple creature hath translatid the bible out of Latyn into English". In 1407 Archbishop Arundel forbade any translation made without a bishop's approval.

All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness,

Wycliffe's circle held that the God-breathed Scripture belongs to every believer.

2 Timothy 3:16BSB

Jan Hus came to Constance under King Sigismund's safe-conduct, and in June, in prison, he wrote to all Bohemians, "I entreat you to hold fast the truth of God, which I have written and preached to you from the Holy Scriptures and the utterances of His saints."

Hus played on his name, which means goose: "The Goose is not yet cooked, and is not afraid of being cooked." In Peter of Mladonovice's account he died at the stake singing, "Christ, son of the living God, have mercy on us."

But Peter and the other apostles replied, “We must obey God rather than men.

Hus told the Bohemians to hold to what he had preached from Scripture, as Peter obeyed God rather than men.

Acts 5:29BSB

Julian of Norwich dates her visions to 13 May 1373. In one Jesus answers her, "all shall be well, and all shall be well, and all manner of thing shall be well." Fifteen years and more after, she writes, "Love was His meaning."

The Imitation of Christ, which a Brussels manuscript of 1441 carries with Thomas a Kempis's note, says the judgement will ask "not what we have read, but what we have done".

And we have come to know and believe the love that God has for us. God is love; whoever abides in love abides in God, and God in him.

Julian's last answer to her visions is the truth John states here.

1 John 4:16BSB

Psalm 119:105, Joshua 24:15, Acts 2:8, John 17:21, Matthew 26:52, Matthew 19:21, Luke 22:38, 2 Timothy 3:16 and 2 more

Why These Years

The hub rounds a historian's years to whole centuries.

Schaff's history gives the middle ages three volumes, from Gregory's election in 590 to 1517, and the hub takes 600 and 1500.

The Psalter at the Centre

From the monks' hours to the laity's prayer books, the psalms stayed in use.

In 1229 the synod of Toulouse, which forbade lay people the books of the Old and New Testaments, still allowed them a psalter, a breviary or the hours of the Virgin.

  1. Seven times a day I praise You for Your righteous judgments.

    The Rule of Benedict builds its seven day hours of prayer on this verse.

    Psalm 119:164BSB

The Hard Part: The Sword and the Stake

Latin and Hebrew chroniclers, popes, a council and Aquinas left the record.

In May 1096 crusaders under Count Emicho killed about seven hundred Jews at Mainz. Albert of Aachen says they killed "through greed of money, rather than for the sake of God's justice". The Hebrew chronicle of Solomon bar Samson tells how the Jews of Mainz chose death "for the unity of His holy name".

At Jerusalem in July 1099, the Gesta Francorum says, "our men waded in blood up to their ankles." Raymond of Aguilers called the slaughter "a just and splendid judgment of God". When crusaders took Christian Constantinople, Innocent III wrote that their swords were "dripping with Christian blood".

The council of 1215 handed convicted heretics to the secular rulers "to be punished with due justice", and ordered Jews and Saracens marked by their dress. Lea records that Innocent IV's Ad extirpanda of 1252 required rulers to torture suspects who would not confess. Aquinas wrote that heretics deserve "to be severed from the world by death."

The same church also recorded its protests. In 1146 Bernard wrote, "The Jews must not be persecuted, slaughtered, nor even driven out", though in the same letter he read their scattering as a penalty.

Beyond the Latin West

Three subjects of the era are taught on other pages.

The churches of Egypt, Syria and Persia under Muslim rulers are left out, and so is the later life of the Orthodox world, Gregory Palamas and the monks of Mount Athos among it.

The Eastern Orthodox Church

The Oriental Orthodox Churches and the Church of the East

The Benedictines, Cluny and the friars have their own study of renewal in the western church.

Renewal in the Western Church

What the Era Handed On

Three things passed to the Reformation and after.

It handed on the English Bible of Wycliffe's circle, of which Lincoln College, Oxford counts over 250 surviving manuscripts, 20 of them complete Bibles.

It handed on the printed Bible. The Bible Gutenberg printed at Mainz was ready by about 1455, and D. S. Schaff counts 199 printed editions of the whole Bible before 1520, 156 of them in Latin.

It handed on Hus to Luther. In February 1520 Luther wrote to Spalatin that he had held the opinions of John Huss unawares: "in short, we are all Hussites without knowing it."

The Reformation

The dated line19 dated moments, each with its witness

The dated line of the Long Middle.

YearMomentWitness
AD 601Gregory's letter to Mellitus on the English templesBede 1.30 gives the letter its date. Firm.
AD 664The synod of WhitbyBede 3.25. Firm.
AD 735Bede dies at JarrowSellar's date, from Cuthbert's letter.
AD 754 or 755Boniface killed in FrisiaWillibald gives 755 and the Fulda tradition 754.
AD 787The Seventh Council on imagesPercival. It kept true worship for God alone.
AD 863Cyril and Methodius go to MoraviaSchaff's year.
AD 987 and 988Vladimir's envoys, then his baptismThe Primary Chronicle's years 6495 and 6496.
15 July AD 1099The crusaders take JerusalemKrey's eyewitnesses. Firm.
About AD 1173Valdes of Lyon gives away his moneyThe chronicle of Laon, written about 1218.
AD 1204Crusaders sack ConstantinopleVillehardouin, an eyewitness. Firm.
AD 1229Toulouse forbids lay people the TestamentsDeanesly prints the canon. Firm.
AD 1252Ad extirpanda permits tortureLea gives 15 May. Single-sourced here.
AD 1302Unam SanctamThe bull's own dating line. Firm.
13 May AD 1373Julian's visionsHer own date, in chapter 2.
AD 1384Wycliffe dies at LutterworthLechler gives 31 December.
AD 1401The English statute for burning hereticsGee and Hardy print it. Firm.
AD 1428Wycliffe's bones burned and cast into the SwiftFuller's year; D. S. Schaff gives 1429.
AD 1439The union of FlorenceD. S. Schaff. Constantinople rejected it in 1472.
About AD 1455The Gutenberg BibleThe Library of Congress.

AD 987 and 988, 15 July AD 1099, About AD 1173, AD 1204, AD 1229, AD 1252, AD 1302, 13 May AD 1373 and 5 more

How the Era Read Its Texts

Teachers from the eighth century to the fifteenth.

Bede (died 735)
Catena Aurea by Aquinas

How this text has been taught

“Or the two swords suffice for a testimony that Jesus suffered voluntarily ... the other never taken out of its sheath, to shew that they were not even permitted to do all that they could for His defence.”

on Luke 22:38The Long Middle

About this saying1 paragraph

Bede, writing in the eighth century, read the two swords of Luke 22:38 as a witness that Christ went to His death of His own will.

Rabanus Maurus (died 856)
Catena Aurea by Aquinas

How this text has been taught

“It behoved also that the Author of grace should teach the faithful patience by His own example, and should rather train them to endure adversity with fortitude, than incite them to self-defence.”

on Matthew 26:52The Long Middle

About this saying1 paragraph

Rabanus Maurus, a teacher of the ninth century, read Jesus' word to Peter at His arrest as a lesson in patience.

Jan Hus (1372 to 1415)
The Church, chapter 4

How this text has been taught

“Christ alone is the head of the universal church, which church is not a part of anything else.”

on Ephesians 1:22The Long Middle

About this saying1 paragraph

Hus answered the papal claims of his century by asking who heads the whole church.

In Their Own Words

Anselm of Canterbury (died 1109)
Cur Deus Homo, book 2, chapter 6

Why the God-man

“If it be necessary, therefore, as it appears, that the heavenly kingdom be made up of men, and this cannot be effected unless the aforesaid satisfaction be made, which none but God can make and none but man ought to make, it is necessary for the God-man to make it.”

on 1 Timothy 2:5The Long Middle

About this saying1 paragraph

Anselm, who died in 1109, began Why God Became Man in England and finished it while he was in exile, as his preface says. In its second book he says who alone could make the satisfaction for sin.

Bernard of Clairvaux (died 1153)
Letter 106, to Henry Murdach, section 2

The woods and the books

“Believe one who has tried: you shall find a fuller satisfaction in the woods than in books. The trees and the rocks will teach you that which you cannot hear from masters.”

on Deuteronomy 32:13The Long Middle

About this saying1 paragraph

In the twelfth century Bernard urged the English schoolmaster Henry Murdach to become a monk, and set the cloister's woods above the schools' books.

Thomas Aquinas (died 1274)
Summa Theologica, part 1, question 1, article 8, reply to objection 2

Grace and nature

“Since therefore grace does not destroy nature but perfects it, natural reason should minister to faith as the natural bent of the will ministers to charity.”

on 2 Corinthians 10:5The Long Middle

About this saying1 paragraph

In the thirteenth century Aquinas held that reason may serve the faith it cannot prove.

John Wycliffe (1330 to 1384)
On the Truth of Holy Scripture, as Lechler quotes it

Scripture as God's law

“Holy Scripture is the faultless, most true, most perfect, and most holy law of God, which it is the duty of all men to learn to know, to defend, and to observe, inasmuch as they are bound to serve the Lord in accordance with it, under the promise of an eternal reward.”

on Psalm 19:7The Long Middle

About this saying1 paragraph

In the fourteenth century Wycliffe's case for an English Bible rested on this claim for Scripture.

Thomas Aquinas, John Wycliffe

Where Historians and Churches Disagree

Seven questions of the era, with the writers and churches that answer them.

Were these the dark ages?2 paragraphs

Schaff wrote that "Middle Ages" and "Dark Ages" had become words for the same centuries. Henry Hallam wrote of "the dark ages of European history". Schaff answered that the name is true by comparison and false "if the church is made responsible for the darkness. Christianity was the light that shone in the darkness".

One error is often repeated: that the medieval church taught a flat earth. Bede taught that the earth is round like a ball. Jeffrey Burton Russell traced the flat earth story to the 1820s and 1830s, naming Washington Irving among its makers.

Was the schism an event or a process?1 paragraph

Schaff dates the completed schism to the sentences of July, and calls the later quarrel "only a renewal of the same charges" of 867. Paul VI and Athenagoras I removed those sentences "from memory" on 7 December 1965.

From the Father, or from the Father and the Son?1 paragraph

John of Damascus, a Greek father of the eighth century, wrote of the Spirit "proceeding from the Father and communicated through the Son". The council of Florence in 1439 defined the procession from Father and Son "as it were from one source". Mark of Ephesus alone of the Greek bishops refused to sign it.

What was the place of the bishop of Rome?1 paragraph

Unam Sanctam put every creature under the Roman pontiff. Schaff gives the Greek answer: to the bishop of Rome "was formerly conceded a primacy of honor, but this primacy passed with the seat of empire to the patriarch of Constantinople". In the West, the council of Constance held that a council "has its power immediately from Christ" and binds even a pope.

Were the Crusades defensive wars?1 paragraph

Thomas F. Madden holds that the eastern Crusades were "a direct response to Muslim aggression". Gibbon called their principle "a savage fanaticism". D. S. Schaff judged that they failed in their aims, and that their indulgences "did incalculable damage to the moral sense of Christendom."

Did the church keep the Bible from the people?2 paragraphs

Margaret Deanesly, in The Lollard Bible of 1920, held that the church restricted lay reading of Scripture and never issued a vernacular Bible for it. F. A. Gasquet held that the English bishops "most certainly approved of various copies" of the version now called Wycliffite.

Innocent III wrote to Metz in 1199 that the desire to understand Scripture "is not to be reprehended but rather commended", while he condemned the readers' secret meetings.

How many did the inquisitions burn?1 paragraph

H. C. Lea counted the register of the inquisitor Bernard Gui at Toulouse from 1308 to 1322: 636 sentences, of which 40 were "Delivered to the secular court and burned". Lea corrected Dom Brial's claim that Gui put 637 to death.

Books to Read Next

Five free English editions of the era's own writers and historians.

Bede's Ecclesiastical History of England
Bede, translated by A. M. Sellar · 1907

Bede tells the conversion of the English from Gregory's mission to his own day.

Read it free at Project Gutenberg

The Lollard Bible and Other Medieval Biblical Versions
Margaret Deanesly · 1920

Deanesly prints the synods and letters on lay Bible reading from Innocent III to Arundel.

Read it free at the Internet Archive

The Letters of John Hus
translated by Herbert B. Workman and R. Martin Pope · 1904

Hus wrote these letters from Prague and from his prison at Constance.

Read it free at the Internet Archive

Revelations of Divine Love
Julian of Norwich, edited by Grace Warrack · 1901

Julian sets out her shewings and what she came to understand of them over fifteen years and more.

Read it free at CCEL

History of the Christian Church, volumes 4 to 6
Philip Schaff and David S. Schaff · 1910

Philip Schaff wrote volume 4, and his son David wrote volumes 5 and 6.

Read it free at CCEL

What the Long Middle Kept

From Bede's English John to Wycliffe's English Bible, the era argued over who may hold the Scriptures and who may hold the sword. The light John wrote of was carried through all of it in copied books and in the speech of new peoples.

The line through this page

The verse first, then 9 links to other pages, in order of date.

  1. John 1:5

    This is the key verse of the page.

  2. Before John's death; Irenaeus wrote it down about 180, approximate

    The Apostolic Age to The Martyrs' Church

    Irenaeus writes that Polycarp was taught by apostles, and as a boy Irenaeus heard Polycarp tell of his time with John.

  3. Before Pamphilus died in the persecution, about 309, approximate

    The Martyrs' Church to The Fathers & the Creeds

    Eusebius studied under Pamphilus, a presbyter of Caesarea who died in the persecution, and called him "my dearest friend."

  4. In the emperor's fourteenth year, which Bede's editor gives as 596, approximate

    The Fathers & the Creeds to The Long Middle

    Gregory sent the monk Augustine and others to the English, and Bede reports that they landed in Kent nearly forty strong.

  5. This page

    The Long Middle

  6. About 1173, as the chronicle of Laon gives it, approximate

    The Long Middle to The Waldensians

  7. February 1520

    The Long Middle to The Reformation

  8. 1532

    The Waldensians to The Reformed and Presbyterian Churches

    Farel and Saulnier came from Switzerland.

  9. 25 June 1530

    The Reformation to The Lutheran Churches

    On 25 June 1530 the Lutheran princes presented their confession to Charles V at Augsburg.

  10. January 1525; the sources print the month and not the day, approximate

    The Reformation to The Anabaptists

    In January 1525 some of Zwingli's own followers in Zurich baptized one another as believers.

  11. January 1525

    The Anabaptists to The Anabaptist Churches Today

    The movement began in Zurich in January 1525, when believers baptized one another on their confession of faith.

The rooms of this era

This era has one room: the churches.

The churches born in this era

There are 3 pages on the churches born in this era.

Sources

Scripture is the Berean Standard Bible.

  1. The Holy Bible, Berean Standard Bible (read 2026)
  2. Bede, Ecclesiastical History of England 1.30, 2.1, 3.3, 3.5, 3.25 and 4.24, with Cuthbert's letter on Bede's death, revised translation by A. M. Sellar (London: George Bell and Sons, 1907)
  3. Willibald, The Life of Saint Boniface, chapters 6 and 8, translated by George W. Robinson (Harvard University Press, 1916)
  4. Boniface to the abbess Eadburga, in The English Correspondence of Saint Boniface, translated by Edward Kylie (London: Chatto and Windus, 1911)
  5. Einhard, Life of Charlemagne 28, translated by Samuel Epes Turner (Harper, 1880), with A. J. Grant's translation (1905)
  6. The Capitulary for Saxony, chapters 8 and 19, translated by D. C. Munro, Translations and Reprints volume 6 number 5 (University of Pennsylvania, 1900)
  7. Annales regni Francorum, the year 782, edited by F. Kurze (Hannover, 1895), Latin.
  8. C. J. B. Gaskoin, Alcuin: His Life and His Work (1904), with Alcuin's letters to Charles and to Arno in its notes.
  9. Philip Schaff and David S. Schaff, History of the Christian Church, volume 4 (1910 edition), volume 5 part 1 (1907), volume 6 (1910) and volume 7 (second edition, revised)
  10. The Russian Primary Chronicle, translated by Samuel Hazzard Cross, Harvard Studies and Notes in Philology and Literature 12 (1930)
  11. Henry R. Percival, The Seven Ecumenical Councils (NPNF2 14, 1899): the decree of the Seventh Council (787)
  12. O. J. Thatcher and E. H. McNeal, A Source Book for Mediaeval History (Scribner, 1905): the Dictatus Papae, Gregory VII to the German princes, Fulcher of Chartres and Robert the Monk on Clermont, and Unam Sanctam.
  13. E. F. Henderson, Select Historical Documents of the Middle Ages (London: George Bell and Sons, 1896): the Dictatus Papae and Unam Sanctam.
  14. August C. Krey, The First Crusade: The Accounts of Eye-Witnesses and Participants (Princeton, 1921): Albert of Aachen, the Gesta Francorum and Raymond of Aguilers.
  15. Solomon bar Samson, Chronicle, translated by Jacob R. Marcus, The Jew in the Medieval World (Jewish Publication Society, 1938)
  16. Bernard of Clairvaux, Letters 106 and 363, in Life and Works of Saint Bernard, translated by Samuel J. Eales, volumes 1 and 2 (London: Burns and Oates, 1889)
  17. Geoffrey de Villehardouin, The Conquest of Constantinople, translated by Frank T. Marzials (Dent, 1908)
  18. Innocent III to the legate Peter, given 12 July, translated by James Brundage, The Crusades: A Documentary History (Marquette, 1962)
  19. The anonymous chronicle of Laon on Valdes, translated by J. H. Robinson (1905), and Walter Map, De nugis curialium 1.31, edited by M. R. James (1914)
  20. Francis of Assisi, the First Rule and the Testament, in The Writings of Saint Francis of Assisi, translated by Paschal Robinson (Philadelphia: Dolphin Press, 1906)
  21. The canons of the Fourth Lateran Council, translated by H. J. Schroeder, Disciplinary Decrees of the General Councils (Herder, 1937)
  22. Henry Charles Lea, A History of the Inquisition of the Middle Ages, volume 1 (Harper, 1887)
  23. Thomas Aquinas, Summa Theologica I q.1 a.1 and a.8 and II-II q.11 a.3, translated by the Fathers of the English Dominican Province (Benziger Brothers print)
  24. Anselm, Proslogium, with Gaunilo's reply, and Cur Deus Homo, its preface and book 2, chapter 6, translated by Sidney Norton Deane (Chicago: Open Court, 1903); the CCEL record gives his years as 1033 to 1109.
  25. Catherine of Siena to Gregory XI, in Saint Catherine of Siena as Seen in Her Letters, translated by Vida D. Scudder (Dent, 1905)
  26. John Wycliffe, Of the Office of Pastors, chapter 15, in The English Works of Wyclif Hitherto Unprinted, edited by F. D. Matthew (Early English Text Society, 1880)
  27. G. V. Lechler, John Wycliffe and His English Precursors, translated by Peter Lorimer (1884), quoting Wycliffe's On the Truth of Holy Scripture.
  28. Henry Gee and William John Hardy, Documents Illustrative of English Church History (London: Macmillan, 1896): the Blackfriars condemnation of 1382 and the statute of 1401.
  29. The General Prologue to the Wycliffite Bible, chapter 15, in J. Forshall and F. Madden, The Holy Bible ... by John Wycliffe and His Followers, volume 1 (Oxford, 1850)
  30. Margaret Deanesly, The Lollard Bible and Other Medieval Biblical Versions (Cambridge, 1920): Innocent III to Metz, the synod of Toulouse and Arundel's constitutions.
  31. F. A. Gasquet, The Old English Bible and Other Essays (London: Nimmo, 1897)
  32. Lincoln College, Oxford, "Lincoln's rare Wycliffite Bible digitised" (news page)
  33. The Letters of John Hus, Letter 64 and the letter of the Saturday before Martinmas 1414, translated by Herbert B. Workman and R. Martin Pope (London: Hodder and Stoughton, 1904)
  34. John Huss, The Church, chapter 4, translated by David S. Schaff (Scribner, 1915)
  35. Count Lutzow, The Life and Times of Master John Hus (London: Dent, 1909), with Peter of Mladonovice's account of 6 July 1415.
  36. Luther to Spalatin, February 1520, in Preserved Smith, The Life and Letters of Martin Luther (Boston: Houghton Mifflin, 1911), p. 72.
  37. Julian of Norwich, Revelations of Divine Love, chapters 2, 27 and 86, edited by Grace Warrack (London: Methuen, 1901)
  38. Thomas a Kempis, The Imitation of Christ, book 1, chapter 3, translated by William Benham.
  39. Library of Congress, "Gutenberg Bible" (exhibit page)
  40. Henry Hallam, View of the State of Europe during the Middle Ages, volume 1 (fifth edition, London, 1829)
  41. Bede, De temporum ratione 32, Latin, in Migne, Patrologia Latina 90.
  42. Jeffrey Burton Russell, Inventing the Flat Earth (Praeger, 1991), cited from the publisher's description.
  43. Thomas F. Madden, "The Real History of the Crusades", Crisis Magazine (2002)
  44. Edward Gibbon, The History of the Decline and Fall of the Roman Empire, chapter 61.
  45. John of Damascus, Exposition of the Orthodox Faith 1.8, translated by S. D. F. Salmond (NPNF2 9, Edinburgh: T&T Clark, 1898)
  46. The Joint Catholic-Orthodox Declaration of Paul VI and Athenagoras I, 7 December 1965.
  47. The Rule of Saint Benedict, chapter 16, translated by D. O. Hunter Blair (London: Sands, 1907)
  48. Thomas Aquinas, Catena Aurea, the Oxford translation: Matthew (London: J. G. F. and J. Rivington, 1842) and Luke (Oxford: John Henry Parker, 1843), for Rabanus Maurus and Bede.

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