Tractatus de apostasia

INTRODUCTION. IX
religion to which he belongs, incur apostasy. Both these propositions
seem intended to bring over to Wyclif's band of 'poor priests' some
wavering Franciscans or Dominicans, who, struck and attracted by
his austere doctrines, were yet held back for fear of apostasy. This
hypothesis is strengthened, first, by the comparative moderation in
tone to which Wyclif keeps all through the book, second, by several
passages that we shall notice as we go on, and third, by the general
tendency and evident a propos of the arguments. l
Preliminary Question: Whether the habit is essential to
religion
(pp. 3— q). I. Whether 'religious' life is better than ordinary Christi-
1 anity (pp. 9— 3); II. Whether it would not be better for those
Orders not to exist
(pp.
i3—
16), and III. Whether perpetual vows
are expedient (p. 16— iq).
Preliminary Question. The Decretal treats as apostates those
who put off the habit; orders that are distinct, though professing
the same rule, can be distinguished only by the habit; and to practise
the contrary doctrine would produce confusion. But, on the other
hand, religion is in the soul; apostasy cannot depend upon bodily
clothing; if it could, any change in the habit would (an absurd
consequence) produce a corresponding change in religion; and were
the habit
essential, even the Pope could not grant a dispensation. It is
therefore not so, but only the external characteristic by which the
Orders are known to differ. What distinguishes them is their ob-
ligations, e.
g. to wear certain clothes. So far, Wyclif is quite
orthodox; but his corollary, viz. that anyone may, without permission
or dispensation, set aside the habit of his Order, is not. The Pope has
no power granted him for evil; but it is manifestly evil to punish a man
for having laid aside a mere sign. '•And yet, some are called apostates,
who have done so, in order to live more piously in a more devout
community.' He goes on to complain loudly of their imprisonment
as illegal, encroaching upon kingly rights, and contrary to the Christian
law. From some passages in De Blasphemia it appears that Wyclif s
propaganda amongst the monks was very active at this time;
he avails
1 This of course was not Wyclif's only intention in writing the first two
chapters; but it seems probable that the idea was in his mind, and influenced him
to some extent.