闪电站小猪很火大，iG王校长竟然如此不看好dota2职业电竞的前途，要知道，dota2给iG战队带来多大的荣誉啊，TI2的世界冠军，中国战队第一次真正的站上了世界顶峰，反观iG俱乐部投入的其他的电竞项目几乎毫无作为，为什么校长要这么看待dota2。即使iG.LoL买了韩国队员拿了S5的冠军，谁会真正的服iG战队，还不是再一次成就了棒子的美誉。投资英雄联盟，一眼看出就是高投入高风险低回报的项目。
昨晚王思聪在斗鱼的言论，令闪电站小猪等dota2支持者伤心愤怒：
dota虽然没什么前途，但是我也一直没放弃。
d2这个游戏在中国基本已经死了。
时代是会变的，游戏已经不流行了，没必要硬说他多什么的
王思聪在斗鱼id叫俺是王校长
闪电站小猪虽然一直对dota2的一些复杂机制不满，比如分什么可靠金钱和不可靠金钱，并且因为dota2注册推广的繁琐垃圾举措，骂过，但依然热爱dota2，闪电站刚开始大部分读者是dota1玩家。
王思聪和他的iG战队在dota2领域取得了巨大荣耀，王思聪在电竞圈的名气是因为dota2的缘故，现在他又几乎抛弃了dota2，对得起iG.dota2分部的队员吗，还有这么多的iG.dota2粉丝们？
PawN与DanDy被传加入iG
今年的世界赛冠军队Samsung Galaxy White的队员分道扬镳，再无机会为原队伍捍卫冠军荣誉。据国外媒体The Daily Dot确认，PawN和DanDy将加入Invictus Gaming(iG战队)。
iG战队由万达集团董事长王健林的儿子王思聪建立，在2011年以当时的最高薪金收购顶尖Dota2战队后，2012年iG在美国西雅图获得dota2世界冠军，王思聪的名字在电竞圈瞬间爆炸。
近年来，王思聪对电竞的热情有所消退，但今年的世界赛令其那份热情再度燃烧起来。有人传闻将买下Samsung Galaxy White的两名核心成员帮助iG再发风采。
各队员的离开，让Samsung俱乐部陷入水深火热之中，不过Samsung Galaxy White仍有冠军阵容的其中两名队员留下，而Samsung Galaxy Blue方面，中单Dade和ADC Deft已离开，并确定将到中国发展。
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ModelIL-300Reference distance300 mm 11.81"Measurement range160 to 450 mm 6.30" to 17.72"Light sourceTypeRed semiconductor laser, wavelength: 655 nm (visible light)Laser classClass 2 (FDA (CDRH) Part1040.10)*1Class 2 (IEC 60825-1)Output560 uWSpot diameter (at standard distance)Approx. ?0.5 mm ?0.02"Linearity±0.25% of F.S. (160 to 440 mm 6.30" to 17.32")*2*3Repeatability30 um*4Sampling rate0.33/1/2/5 ms (4 levels available)Operation status indicatorsLaser emission warning indicator: Green LED, Analog range indicator: Orange LED, Reference distance indicator: Red/Green LEDTemperature characteristics0.08% of F.S./°C*5Environmental resistanceEnclosure ratingIP67Pollution degree3Ambient lightIncandescent lamp: 5,000 lux*6Ambient temperature-10 to +50 °C 14 to 122 °F (No condensation or freezing)Relative humidity35 to 85 % RH (No condensation)Vibration resistance10 to 55 Hz, Double amplitude 1.5 mm 0.06", 2 hours in each of the X, Y, and Z directionsMaterialHousing material: PBT, Metal parts: SUS304, Packing: NBR, Lens cover: Glass, Cable: PVCWeightApprox. 135 g
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轻松使用贸易数据From Wikipedia, the free encyclopedia
In this 19th-century illustration,
is shown giving the Bible translation that bore his name to his Lollard followers.
Lollardy (Lollardism, Lollard movement) was a pre-
religious movement that existed from the mid-14th century to the . It was initially led by , a Roman Catholic
who was dismissed from the
in 1381 for criticism of the . The Lollards' demands were primarily for reform of .
Lollards' prison in
Lollard, Lollardi or Loller was the popular derogatory nickname given to those without an academic background, educated (if at all) only in , who were reputed to follow the teachings of John Wycliffe in particular, and were certainly considerably energized by the translation of the Bible into the English language. By the mid-15th century, "lollard" had come to mean a
in general. The alternative, "Wycliffite", is generally accepted to be a more neutral term covering those of similar opinions, but having an academic background.
The term is said to have been coined by the
cleric , but its origin is uncertain. According to the , it most likely derives from
("mumbler, mutterer"), from a verb lollen ("to mutter, mumble"). It appears to be a derisive expression applied to various people perceived as heretics—first the
and later the followers of Wycliffe. Originally the Dutch word was a colloquial name for a group of the harmless buriers of the dead during the , in the 14th century, known as , Alexian Brothers or Cellites. These were known colloquially as (Middle Dutch for "mumbling brothers"), or Lollhorden, from : lollon ("to sing softly"), from their chants for the dead.
(akin to the verb , , the English cognate of Dutch lollen "to mutter, mumble") is recorded as an alternative spelling of Lollard, while its generic meaning "a lazy vagabond, an idler, a fraudulent beggar" is not recorded before 1582.
Two other possibilities for the derivation of Lollard are mentioned by the Oxford English Dictionary,
the , the weedy
(tares), supposedly a reference to the biblical
(Matthew 13:24-30);
after a Franciscan named Lolhard who converted to the
way, becoming eminent as a preacher in , then under English domination, influencing lay English piety. He was burned at
in the 1370s; coincidentally, a Waldensian teacher named Lolhard was tried for heresy in Austria in 1315.
This section needs additional citations for . Please help
by . Unsourced material may be challenged and removed. (July 2012) ()
Map of Lollardy's influence. Areas of Lollardy's influence before the death of
are in green. Areas where Lollardy spread in the 15th century are in red.
Lollardy was a religion of . Lollards opposed many practices of the Catholic church.
has written that a form of
underpinned Wycliffite beliefs, but distinguished it from the more radical ideology that anything not permitted by scripture is forbidden. Instead, Hudson notes that "Wycliffite beliefs [stressed] the bible and [insisted] that it formed the only valid source of doctrine and the only pertinent measure of legitimacy."
With regard to the , later Lollards such as , , and , taught a view of the real presence of Christ in Holy Communion known as "" and did not accept the doctrine of , taught by the Roman Catholic Church in 1215. What is meant by consubstantiation is that, contrary to the doctrine of the Catholic Church, Lollards believed "that material bread still existed there". Wycliffe believed that the bread and wine themselves were "materially unchanged by the consecration", but he also believed that the consecration added "the spiritual being of Christ" to the bread and wine.
They did not believe the church practices of
were necessary for . They considered praying to saints and
to be a form of idolatry. Oaths, fasting, and prayers for the dead were thought to have no . They had a poor opinion of the trappings of the Catholic church, including holy bread, holy water, bells, organs, and church buildings. They rejected the value of . Special vows were considered to be in conflict with the divine order established by Christ and were regarded as . 16th century
described four main beliefs of Lollardy: opposition to pilgrimages and saint worship, denial of the doctrine of , and a demand for .
One group of Lollards petitioned Parliament with
by posting them on the doors of Westminster Hall in February 1395. While by no means a central authority of the Lollards, the Twelve Conclusions reveal certain basic Lollard ideas. The first Conclusion rejects the acquisition of temporal wealth by Church leaders as accumulating wealth leads them away from religious concerns and toward greed. The fourth Conclusion deals with the Lollard view that the
of Eucharist is a contradictory topic that is not clearly defined in the Bible. Whether the bread remains bread or becomes the literal body of Christ is not specified uniformly in the gospels. The sixth Conclusion states that officials of the Church should not concern themselves with secular matters when they hold a position of power within the Church because this constitutes a conflict of interest between matters of the spirit and matters of the State. The eighth Conclusion points out the ludicrousness, in the minds of Lollards, of the reverence that is directed toward images of Christ's suffering. "If the cross of Christ, the nails, spear, and crown of thorns are to be honoured, then why not honour Judas's lips, if only they could be found?"
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. Part of this corruption involved prayers for the dead and . These were seen as corrupt since they distracted priests from other work and that all should be prayed for equally. Lollards also had a tendency toward . Expensive church artwork w they believed effort should be placed on helping the needy and preaching rather than working on expensive decorations.
were also seen as dangerous since many seemed to be worshiping the icons more than God.
Believing in a , the Lollards challenged the Church's authority to invest or deny the divine authority to make a man a priest. Denying any special status to the priesthood, Lollards thought
to a priest was unnecessary since according to them priests did not have the ability to forgive sins. Lollards challenged the practice of
and believed priests should not hold
as such temporal matters would likely interfere with their spiritual mission.
Beginning of the Gospel of John from a pocket Wycliffe translation that may have been used by a roving Lollard preacher (late 14th century)
Although Lollardy is denounced as a
(by the Roman Catholic Church and the early pre-reformation Church of England), initially Wycliffe and the Lollards were sheltered by
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. The
also protected Wycliffe and similar academics on the grounds of academic freedom and, initially, allowed such persons to retain their positions despite their controversial views. Lollards first faced serious persecution after the
in 1381. While Wycliffe and other Lollards opposed the revolt, one of the peasants’ leaders, , preached Lollardy. The royalty and nobility then found Lollardy to be a threat not only to the Church, but to English society in general. The Lollards' small measure of protection evaporated. This change in status was also affected by the 1386 departure of John of Gaunt who left England to pursue the .
A group of gentry active during the reign of
(1377–99) were known as "Lollard Knights" either during or after their lives due to their acceptance of Wycliffe's claims. , in his Chronicle, identifies the principal Lollard Knights as Thomas Latimer, , Lewis Clifford, , , and Reginald Hilton. 's Chronicle adds William Nevil and
to the list, and other potential members of this circle have been identified by their wills, which contain Lollard-inspired language about how their bodies are to be plainly buried and permitted to return to the soil whence they came. There is little indication that the Lollard Knights were specifically known as such du they were men of discretion, and unlike Sir
years later, rarely gave any hint of open rebellion. However, they displayed a remarkable ability to retain important positions without falling victim to the various prosecutions of Wycliffe's followers occurring during their lifetimes.
Religious and secular authorities strongly opposed Lollardy. A primary opponent was , , assisted by bishops like
of , whom the chronicler
praised for his zeal.
(despite being John of Gaunt's son) passed the
in 1401, which did not specifically ban the Lollards, but prohibited translating or owning heretical versions of the Bible and authorised
for heretics.
being burnt for insurrection and Lollard heresy.
By the early 15th century, stern measures were undertaken by Church and state which drove Lollardy underground. One such measure was the 1410 burning at the stake of , a layman and craftsman who refused to renounce his Lollardy. He was the first layman to suffer
in England for the crime of heresy.
, a close friend of
and the basis for
, was brought to trial in 1413 after evidence of his Lollard beliefs was uncovered. Oldcastle escaped from the
and organized an insurrection, which included an attempted kidnapping of the king. The rebellion failed, and Oldcastle was executed.
made Lollardy seem even more threatening to the state, and persecution of Lollards became more severe. A variety of other
for the Lollard cause were executed during the next century, including the
Martyrs in the early 1500s and
in 1532, one of the last Lollards to be made victim. A gruesome reminder of this persecution is the 'Lollards Pit' in Thorpe Wood, now , Norwich, Norfolk, where men are customablie burnt.
Lollards were effectively absorbed into
during the , in which Lollardy played a role. Since Lollards had been underground for more than a hundred years, the extent of Lollardy and its ideas at the time of the Reformation is uncertain and a point of debate. Ancestors of
(the closest person to
for 56 years) and of
(who raised Edward VI and Elizabeth I) had Lollard connections. However, many critics of the Reformation, including , associated Protestants with Lollards. Leaders of the , including Archbishop , referred to Lollardy as well, and
called Lutheranism the "foster-child" of the Wycliffite heresy. Scholars debate whether Protestants actually drew influence from Lollardy or whether they referred to it to create a sense of tradition.
Despite the debate about the extent of Lollard influence there are ample records of the persecution of Lollards from this period. In the Diocese of London there are records of about 310 Lollards being prosecuted or forced to abjure between 1510 and 1532. In Lincoln 45 cases against Lollardy were heard in 1506–07 and in 1521 there were 50 abjurations and 5 burnings of Lollards. In 1511
presided over the abjuration of 41 Lollards from Kent and the burning of 5.
The extent of Lollardy in the general populace at this time is unknown, but the prevalence of Protestant
in England suggests Lollard ideas may still have had some popular influence if
was not the source, as
did not advocate iconoclasm. Lollards were persecuted again between 1554 and 1559 during the , under the Catholic , which specifically suppressed heresy and Lollardy.
The similarity between Lollards and later English Protestant groups such as the , , and , also suggests some continuation of Lollard ideas through the Reformation.
The Church used art as an anti-Lollard weapon. Lollards were represented as
dressed as monks or priests preaching to a flock of
on . These representations alluded to the story of the preaching fox found in popular medieval literature such as The History of
the Fox and The Shifts of Raynardine. The fox lured the geese closer and closer with its words until it was able to snatch a victim to devour. The moral of this story was that foolish people are seduced by false doctrines.
Roberts, Chris (2006), Heavy Words Lightly Thrown: The Reason Behind Rhyme, Thorndike Press,  .
cf. English, and the modern Dutch and German lallen "to babble, to talk drunkenly".
, Oxford University Press.
TJ van Bright. The Bloody Theater or Martyrs Mirror of the Defenseless Christians (1660). Third English Edition. 1886. Translated by Joseph F. Sohm. Herald Press, Scottsdale, Pennsylvania.
Aston, Margaret (1996). . Encyclopedia of the Reformation.  . – via  (subscription required)
Walker, Greg (6 February 2013). Reading Literature Historically: Drama and Poetry from Chaucer to the Reformation. Edinburgh University Press. p. 152.  .
Hornbeck, J. Patrick (10 September 2010). What is a lollard?: dissent and belief in late medieval England. Oxford University Press. p. 72.  .
Gasse, Roseanne (). . Magistra. – via  (subscription required)
Walker, Greg (). . History Today. – via  (subscription required)
Walsingham. Historia Anglicana. 2. p. 189..
(1976). Trees and Woodland in the British Landscape. JM Dent & Sons. pp. 137–38.  ..
Potter, R. . RIC 2008..
Dickens, AG (1959). Lollards & Protestants in the Diocese of York, 1509–58. A&C Black.  ..
Benton, Janetta (January 1997). . Abbeville Press.  ., p. 83
(1992), , .
Hudson, Anne (1988), "The Ideology of Reformation", The Premature Reformation: Wycliffite Texts and Lollard History, Oxford: .
Lowe, Ben (2004), "Teaching in the 'Schole of Christ': Law, Learning, and Love in Early Lollard Pacifism", Catholic Historical Review, 90 (3): 405–38, :.
Lutton, Robert (2006), Lollardy and Orthodox Religion in Pre-Reformation England, Woodbridge and Suffolk, UK: .
McFarlane, KB (1952), The Origins of Religious Dissent in England.
Rex, Richard (2002), The Lollards: Social History in Perspective, New York: .
Richardson, Ruth Elizabeth (2007), Mistress Blanche, Queen Elizabeth I's Confidante, Logaston Press.
———; Richardson, TG, .
Robson, John Adam (1961). Wyclif and the Oxford Schools: The Relation of the "Summa de Ente" to Scholastic Debates at Oxford in the Later Fourteenth Century. Cambridge: .
edit & trans. Shannon McSheffrey and Norman Tanner, ed. (2003). "Lollards of Coventry, ". . Cambridge: . Camden Fifth Series 23.
McSheffrey, Shannon (2005). . Past and Present. 186 (1): 47–80. :.
has the text of the
— society dedicated to providing a forum for the study of the Lollards
from . "John Wyclif and the Lollards". (45 mins)
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