Some Waldensian ideas were absorbed into early Protestant sects, such as the Hussites, Lollards, and the Moravian Church ( Herrnhuters of Germany ).

His followers were known as Lollards, a somewhat rebellious movement, which preached anticlerical and biblically-centred reforms.

At first, although Lollardy was denounced as a heresy, Wycliffe and the Lollards were sheltered by John of Gaunt and other anti-clerical nobility, who may have wanted to use Lollard-advocated clerical reform to acquire new sources of revenue from England ’ s monasteries.

A variety of other martyrs for the Lollard cause were executed during the next century, including the Amersham Martyrs in the early 1500s and Thomas Harding who died in 1532, one of the last Lollards to be persecuted.

Lollards were effectively absorbed into Protestantism during the English Reformation, in which Lollardy played a role.

Such ideas were used by mediaeval anti-Roman movements such as the Lollards and followers of John Wyclif.

In some contemporary chronicles of the Rising, Ball and the Lollards were blamed for the revolt, and Piers began to be associated with heresy and rebellion.

Similarly, heretical sects like Cathars, Waldensians and Lollards were brutally suppressed in western Europe, while, at the same time, Catholic Christians lived side-by-side with ' schismatic ' Orthodox Christians after the East-West Schism in the borderland of eastern Europe.

Until 1410, no further Lollards were executed.

The Cathars and similar groups ( the Waldenses, Apostle brothers, Beghards and Beguines, Lollards, and Hussites ) were branded as heretics by the Roman Catholic Church and suppressed.

King Henry, forewarned of their intention, removed to London, and when the Lollards assembled in force in St Giles's Fields on 10 January they were easily dispersed.

Many of his works were concerned with personal devotion, and some were used by the Lollards.

From the time of King Richard II until the time of the English Reformation, Lollards who read Wycliffe's Bible were persecuted.

In attacking the Lollards Pecock put forward the following religious views: he asserted that the Scriptures were not the only standard of right and wrong ; he questioned some of the articles of the creed and the infallibility of the Church ; he wished " bi cleer witte drawe men into consente of trewe feith otherwise than bi fire and swerd or hangement " and in general he exalted the authority of reason.

As many of his works were concerned with personal devotion, some, with considerable alterations, were used by the Lollards.

Denying any special status to the priesthood, Lollards thought confession to a priest was unnecessary since according to them priests did not have the ability to forgive sins.

Lollards challenged the practice of clerical celibacy and believed priests should not hold government positions as such temporal matters would likely interfere with their spiritual mission.

The story of the preaching fox found in the Reynard literature was used in church art by the Catholic Church as propaganda against the Lollards.

One group of Lollards petitioned Parliament with The Twelve Conclusions of the Lollards by posting them on the doors of Westminster Hall in February 1395.

Believing that more attention should be given to the message of the scriptures rather than to ceremony and worship, the Lollards denounced the doctrines of the Church such as transubstantiation, exorcism, pilgrimages, and blessings, believing these led to an emphasis on Church ritual rather than the Bible.

In December 1554, Parliament re-enacted the penal statutes against Lollards, and on January 22, 1555, two days after they took effect, Rogers ( with ten other people ) came before the council at Gardiner's house in Southwark, and defended himself in the examination that took place.

There is a memorial to local Lollards in Amersham, and memorials to Thomas Harding in the churchyard and on White Hill.

The restorationist movement at the time was centered on movements that wanted to renew the church, such as the Lollards, Hussites, and Brethren of the Common Life.

Moreover parliament was so far from pressing disendowment that on the petition of the House of Commons it passed a savage act against the heresies commonly called Lollardry which aimed at the destruction of the king and all temporal estates, making Lollards felons and ordering every justice of the peace to hunt down their schools, conventicles, congregations and confederacies.

Among eminent men who have been associated with the cathedral – besides those who have already been mentioned – are Robert of Gloucester, the chronicler, prebendary in 1291 ; Nicholas of Hereford, chancellor in 1377, a remarkable man and leader of the Lollards at Oxford ; John Carpenter, town clerk of London who baptized there on December 18, 1378 ; Polydore Vergil, prebendary in 1507, a celebrated literary man, as indeed with such a name he ought to have been ; and Miles Smith, prebendary in 1580, promoted to the See of Gloucester – one of the translators of the Authorized King James Version of the Bible.

He had ancestors both on the father's and the mother's side among the Lollards of Kyle.

Hunne was then sent to the Lollards ' Tower of St. Paul's Cathedral after a raid on his house in October 1514 had uncovered an English Bible with a prologue sympathetic to Wycliffe's doctrines.

Among much broader goals, the Lollards affirmed a form of consubstantiation — that the Eucharist remained physically bread and wine, while becoming spiritually the body and blood of Christ.

The bull of Gregory XI impressed upon them the name of Lollards, intended as an opprobrious epithet, but it became, to them, a name of honour.

Even in Wycliffe's time the " Lollards " had reached wide circles in England and preached " God's law, without which no one could be justified.

Although Lollardy can be said to have originated from interest in the writings of John Wycliffe, the Lollards had no central belief system and no official doctrine.

The movement associated itself with many different ideas, but individual Lollards did not necessarily have to agree with every tenet.

Some Lollards may have shown traces of antitrinitarian tendency, though some 19th-century writers overemphasized this because they misconceived the ground of the Lollard rejection of the worship of the human Christ.

Believing the Catholic Church to be corrupted in many ways, the Lollards looked to Scripture as the basis for their religious ideas.

To provide an authority for religion outside of the Church, Lollards began the movement towards a translation of the Bible into the vernacular which enabled those literate in English to read the Bible.

While by no means a central authority of the Lollards, the Twelve Conclusions reveal certain basic Lollard ideas.

The eighth Conclusion points out the ludicrousness, in the minds of Lollards, of the reverence that is directed toward images in the Church.

The Lollards stated that the Catholic Church had been corrupted by temporal matters and that its claim to be the true church was not justified by its heredity.

Lollards also had a tendency toward iconoclasm.

Believing in a lay priesthood, the Lollards challenged the Church ’ s authority to invest or deny the divine authority to make a man a priest.

Outside of the Twelve Conclusions, Lollards held many diverse opinions.

Generally, Lollards did not believe any particular Pope was the antichrist.

Lollards first faced serious persecution after the Peasants ' Revolt in 1381.

While Wycliffe and other Lollards opposed the revolt, one of the peasants ’ leaders, John Ball, preached Lollardy.

The Lollards ' small measure of protection evaporated.