本文主要研究14世纪英格兰著名神学家、宗教改革理论家约翰·威克利夫的教会观。全文分绪论、正文和余论三部分，其中正文四章。 绪论主要讨论选题意义、国内外研究概述、核心史料以及研究重点等问题。目前，国内学者对威克利夫的教会观尚未有系统的研究。国外学者研究成果较多，主要集中在威克利夫的传记、哲学、政治学等方面，缺少对其教会观的系统、深入的考察。 第一章主要探究威克利夫对教会的理论认识，包括预定论、教会定义及其对教会成员的探讨三部分。预定论是威克利夫教会理论的基础，亦是他区别于其他神学家之处。威克利夫将人分为“预定之人”和“预知之人”，前者将得到救赎的恩典，而后者将面临惩罚。教会是由“预定之人”组成的共同体，是“福音共同体”。教会不应仅仅指机构化的神职人员组织，还包括修会等机构，更包括众多的基督徒。理想的教会是初始教会，以信徒的得救和传播福音为使命，不拥有世俗权力，简朴纯洁。福音共同体由分工不同的三个等级，即教士、世俗领主和平信徒组成。 第二章探讨威克利夫对机构化教会的论证，包括教阶制、神职人员和修士三部分。威克利夫反对传统的教阶制理论，尤其是用天使等级比附世间教会等级，并据此强调品级差异的机构化教会体制。威克利夫认为，天使等级虽能为人类提供借鉴，但并不是教会人员拥有特权的依据，反抗教会也是合法的。威克利夫对教皇的认识经历了从认可到怀疑的转变，甚至否定个别教皇。教士阶层的特权形成始于介入世俗事务。教会的堕落经历了三个阶段，逐渐背离了本职工作。威克利夫对修士也经历了认可到批判甚至否定的过程，双方由盟友变成了敌人。威克利夫称修士是敌基督者的成员，他们破坏了基督教信仰。 第三章讨论了威克利夫对教俗关系的论述，包括威克利夫的政治活动、教俗权力及教俗关系三部分。威克利夫曾短暂涉足政治事务，并在实践中阐述了对教俗关系的认识。威克利夫认为，所有权力来源于上帝。教会负责精神事务，国家则主管世俗事务。神职人员要摒弃世俗财富和权力，专心服务上帝，教导信徒。威克利夫否定了教会与国家之间的界线，认为国家属于教会，所提倡的福音共同体包括国家与教会。在世俗权力、司法和财政方面，国家和国王的权威高于教会和教皇。威克利夫主张教俗分别负责精神和世俗事务，并且在某种程度上国王具有宗教和世俗双重权威。 第四章讨论威克利夫的福音共同体改革主张，包括机构化的教会、修道及个体基督徒的改革。改革是全体信徒的事业，同时需要上帝的特殊启示和帮助。国王是改革的领导者，负责监管教会的运行，纠正教会弊端，没收教会过多的财产，防止教会世俗化，让教会专注于精神事务。改革要以《圣经》为权威依据。修士应放弃生活必需之外的财富，不得拥有宗教特权，应该严格遵守会规和入会誓言，全身心投入到为基督服务的事业中。基督徒应以《圣经》为标准，在生活中要效法基督，培养自己坚信基督、博爱、谦卑等圣洁品质，要杜绝并改正教会在祈祷、圣像崇拜、赎罪券、忏悔等方面的错误。 余论简要分析了威克利夫教会改革设想没有付诸实践的原因，同时分析了威克利夫的理论与新教改革家理念的关系。威克利夫改革计划虽然很好，但超越了他所处的时代，受各种主客观因素的制约，不可能变为现实。威克利夫与新教改革家之间有相似之处，但有本质的不同。近代以来，学术界把他作为宗教改革的先驱，更多的是一种史学的建构。

This paper mainly researches on the church view of the 14th century theologian and reformer John Wyclif. The dissertation is divided into three parts: introduction, main text and conclusion. Among them, the main text includes four chapters. The introduction mainly discusses the significance of the topic, domestic and foreign research status, core historical materials and research priorities. At present, domestic scholars have not systematically studied Wyclif's church views. Foreign scholars had many research achievements, mainly focusing on Wyclif's biography, philosophy, politics, etc., but those studies lacked systematic and in-depth research on his church view. The first chapter mainly explores Wyclif's theoretical understanding of the church, including his predestination, the definition of the church and his discussion of the members of the church. The predestination is the basis of Wyclif's theory, and it distinguishes him from other theologians. Wyclif divided people into "the predestinate" and "the foreknown". The former will receive redemptive grace, and the latter will face punishment. The church is a community of "the predestinate", and is an "evangelical community". The church should not only refer to institutionalized clergy organization, but also includes institutions such as Monastic Orders and Christians. His ideal church is the primitive Church, taking the believer's salvation and the spread of the gospel as its mission, without any temporal power. The primitive Church is simple and pure. The "evangelical community" consists of three orders, namely, priests, secular lords, and laymen. The second chapter discusses Wyclif's arguments on the institutionalized church, including the hierarchy, clergies and monks. Wyclif opposed the traditional hierarchy’s theory, especially the practice of using the celestial hierarchy to analogize the ecclesiastical hierarchy, and according to the celestial hierarchy to emphasize the different orders of the institutionalized church’s sysetem. Wyclif believed that although the celestial hierarchy could provide reference for human beings, but it was not the basis for the privilege of the churchmen. It was also legal to resist in the ecclesiastical hierarchy. Wyclif’s understanding about Pope has undergone a change from acknowledgement and suspicion, even denying some Popes. He thought the formation of the priesthood’s privilege was begun with involvement in secular affairs. The decline of the church went through three stages and gradually deviated from its own work. Wyclif also experienced the process of acceptance, criticism and even negation of the monks, and the two sides turned from allies into enemies. Wyclif called the monks members of the Antichrist, who would destroy the Christianity. The third chapter discusses Wyclif's exposition on the relationship between church and state, including Wyclif's political activities, the power of church and state and the relationship of church and state. Wyclif briefly stepped into the political affairs of that time and expounded his understanding of the relationship between church and state in practice. Wyclif believed that all the power came from God. The church is responsible for spiritual affairs, while the state is responsible for secular affairs. The priest should abandon worldly wealth and power, concentrate on serving God, and teach believers. Wyclif denied the boundary between church and state, arguing that the state belonged to the church. In the areas of secular power, justice and finance, the authority of the state and the king is higher than that of the church and the pope. Wyclif argued that the church was responsible for spiritual affairs, while the state was responsible for secular affairs, and to some extent the king had both religious and secular authority. The fourth chapter discusses Wyclif's evangelical community reform propositions, including institutionalized church, monastery, and individual Christian reforms. Reform was the cause of all believers and requires special revelation and help from God. The king was the leader of reform, having a responsibility to supervise the operation of the church, correcting the church's abuses, confiscating excess wealth of the church, preventing the secularization of the church, and allowing the church to focus on spiritual affairs. Reform should use the Bible as the authoritative basis. The monk should give up wealth beyond the necessities of their life, must not have religious privileges, and should strictly abide by the rules of their orders and their own oath, and devote himself to the cause of serving Christ. Christians should use the Bible as the standard, following the example of Christ in life, cultivating their own convictions of holiness, such as trust in Christ, caritas, and humility, and eradicating the church's faults in prayer, iconolatry, indulgence and auricular confession. The conclusion briefly analyzes the reasons why Wyclif's church reform ideas did not put into practice, and analyzes the relationship between Wyclif's theory and the Protestant reformer's ideas. Although the plan of Wyclif's reform is good, but it transcends the era in which he lived. It is impossible to become a reality because of various subjective and objective factors. Although there are similarities between Wyclif and Protestant reformers, but there are essential differences. Since modern times, the academia has regarded him as a pioneer of Reformation, and this opinion is more of a construction of historiography.