The Adagia of Erasmus (surely the original best-seller) was first published in 1500. It went through numerous impressions and ten major revisions in the course of Erasmus's life. Its influence was incalculable. It disseminated humanist learning and humanist attitudes among the new reading public to such an extent that it can be claimed as one of the books that contributed most to form the European mind. The adages were proverbs or popular sayings taken from classical literature. Many are part of the common stock of our speech today. A necessary evil, cupboard love, a rare bird, an iron in the fire, are all to be found in the Adagia. Erasmus refers each to its source; then follows with a commentary on the meaning and with whatever ideas and personal observations arose from it. The book's influence waned after his death.
This sixteenth-century religious satire by a Renaissance critic and theologian is “a masterpiece of humor and wise irony” (Johan Huizinga, Dutch historian). At the onset of his hugely successful satire of medieval European society, Dutch scholar Desiderius Erasmus invokes the goddess Folly, daughter of Youth and Wealth, who was raised by Drunkenness and Ignorance. She’s followed by idolatrous companions, including Self-love, Flattery, Pleasure, and Laziness. Through Folly’s wry and humorous speech, Erasmus denounces the superstitions and nonsensical eccentricities of his contemporary theologians and churchmen, monastic life, and the condition of the Catholic Church. An immensely influential humanist text, In Praise of Folly helped lay the groundwork for the Protestant Reformation and marked a transitional time between medieval beliefs and modern ideals.
Erasmus yearned to make the Bible an effective instrument of reform in society, church, and everyday life. To this end, he composed the Paraphrases, in which the words of Holy Scripture provide the core of a text vastly expanded to embrace the reforming 'philosophy of Christ.' Matthew was Erasmus's first paraphrased Gospel and was thus the great theologian's first opportunity to set out a full portrait of the life of Jesus. In this Paraphrase, the wonderful complexity of Jesus's life finds coherence in the conception of Him as a teacher. The baptism, the dove, and the divine voice attesting sonship are called the 'inaugurating ceremonies' that authenticate Jesus as the divine teacher of heavenly philosophy. His students are the disciples, who are to be teachers themselves, initiating an unending line of Christian teachers. The Jesus of this Paraphrase understands pedagogy: He adapts His teaching to the developing abilities of His pupils, quizzes them, and gently rebukes them. His actions as well as His words have one primary objective: to teach the disciples. As a Preface to the Paraphrase, Erasmus wrote a 'Letter to the Pious Reader,' which became one of his most provocative and important essays. Like the more published Paraclesis, this 'Letter' vigorously advocates the translation of scripture into the vernacular languages, and proposes a 'confirmation' ceremony to encourage young people to assume responsibility for the vows taken for them at baptism by their sponsors. This volume illuminates the early thinking of Erasmus and is a welcome addition to the Collected Works series. Volume 45 of the Collected Works of Erasmus series.
This annotated selection of 116 proverbs, which includes all the longer essays, is based on the translation in the Collected Works of Erasmus."--BOOK JACKET.
Desiderius Eramsus (1466/9-1536) was the most renowned scholar of his age, a celebrated humanist and Classicist, and the first teacher of Greek at Cambridge. An influential figure in the Protestant Reformation, though without ever breaking from the Church himself, he satirised both human folly and the corruption of the Church. Martin Luther (1483-1546) was the founder of the German Reformation. His 95 Theses became a manifesto for reform of the Catholic Church and led to his being tried for heresy. He remained in Germany, Professor of Biblical Exegesis at the University of Wittenburg, until his death, publishing a large number of works, including three major treatises and a translation of the New Testament into German. Comprising Erasmus's "The Free Will" and Luther's "The Bondage of the Will", Discourse on Free Will is a landmark text in the history of Protestantism. Encapsulating the perspective on free will of two of the most important figures in the history of Christianity, it remains to this day a powerful, thought-provoking and timely work.
This is the first of five volumes to appear in the section of the CWE devoted to Erasmus' spiritualia, works of spirituality that include such aspects of religion as piety, theology, and the practice of ministry. The volume begins with an introductory essay that provides the first comprehensive review of the content, sources, and style of Erasmus' many works dealing with piety.
Despite having enemies in the powerful Spanish religious orders, and being warned of the controversies that would arise, Erasmus published the fourth edition of his New Testament in 1527, resulting in a major crisis for Erasmianism in Spain. This period is marked by a bitter dispute between Erasmus and the conservative elements in Spain, involving behind-the-scenes manoeuvring, where it was impossible to distinguish friend from foe. Following this tension, a confrontation culminated in the Valladolid conference where enemies of Erasmus were obliged to come forward and where, following these events, Erasmus himself was forced to respond publicly to the charges brought against him. The three texts in the present volume were written by Erasmus in response to his antagonists, and include An Apologia of Desiderius Erasmus of Rotterdam Against Several Articles Presented by Certain Monks in Spain, The Answer of Desiderius Erasmus to the Pamphlet of a Certain Fever-ridden Individual, and Letter to Certain Highly Impudent Jackdaws.
Erasmus produced his five editions of the New Testament in Greek and Latin and his Paraphrases on the Gospels and Epistles almost contemporaneously with the tumultuous events that accompanied the beginnings of the Reformation in Europe. At the same time, his scholarship was a signal illustration of the Christian Humanism of northern Europe. His remarkable scholarship is translated and annotated in the Collected Works of Erasmus, volumes 42-60, published by the University of Toronto Press. This volume, CWE 41, seeks to set in perspective in a major introductory essay the full range of that scholarship. It traces the origin of Erasmus' work and its development over the course of the last two decades of his life, placing the work on the New Testament in the context of his life and the political and religious events of his age, revealing the endeavour as a process, and thus giving the reader illuminating points of reference for the many cryptic allusions in his annotations and paraphrases. The book includes an annotated translation of three of Erasmus' major writings on Scripture and its interpretation -- the Paraclesis, the Ratio verae theologiae ('System of True Theology'), and the Apologia (defense of his work). It includes as well some of his further attempts to clarify his endeavour -- relevant letters and a vitriolic response to his 'crabby critics' (Contra morosos). The volume offers a unique insight into the production of Erasmus' scholarship in book form, illustrating abundantly the special features that made his editions of the New Testament and his Paraphrases both esthetically pleasing and effectively marketable products.
The Dutch humanist Desiderius Erasmus was the greatest scholar of the northern Renaissance, as well as the first editor of the New Testament. A classical scholar that wrote in a pure Latin style, Erasmus earned the sobriquet "Prince of the Humanists". Using the philological methods pioneered by Italian humanists, he helped lay the foundations for the historical-critical study of the past. This comprehensive eBook presents Erasmus’ collected works, with numerous illustrations, rare texts appearing in digital print for the first time, informative introductions and the usual Delphi bonus material. (Version 1) * Beautifully illustrated with images relating to Erasmus’ life and works * Concise introductions to the texts * All the major works, with individual contents tables * Features rare translations appearing for the first time in digital publishing * Two translations of ‘The Praise of Folly’: John Wilson and the anonymous 1887 Hamilton, Adams and Co. Translation * Excellent formatting of the texts * Easily locate the dialogues or essays you want to read * Special criticism section, with essays evaluating Erasmus’ contribution to literature, including P. S. Allen’s seminal study * Features three biographies – immerse yourself in Erasmus’ medieval world * Scholarly ordering of texts into chronological order and literary genres Please visit www.delphiclassics.com to browse through our range of exciting titles CONTENTS: The Books The Manual of a Christian Knight The Praise of Folly Colloquies Ciceronianus The Education of Children Against War The Complaint of Peace The Criticism The Age of Erasmus by P. S. Allen Times of Erasmus and Luther: Three Lectures by James Anthony Froude The Biographies Erasmus and the Age of Reformation by Johan Huizinga Erasmus by Richard Claverhouse Jebb Life of Erasmus by P. S. Allen Please visit www.delphiclassics.com to browse through our range of exciting titles or to purchase this eBook as a Parts Edition of individual eBooks
This volume covers a number of significant events and issues in Erasmus' life and in the history of his times. He travels on horseback from Louvain to Basel to assist his publisher and friend Johann Froben during the crucial phases in the production of his revised New Testament, the edition that he feels will be his lasting contribution to the scholarly foundations of the Christian faith. Once it is in the hands of the public he feels he will be able to face the approach of old age more calmly. On the return journey to Louvain he falls gravely ill from what is diagnosed as bubonic plague, but recovers in a month and convalesces in the home of another publisher-friend, Dirk Martens. International politics continue to capture his attention. Requests for funds in support of a papal crusade against the Turks arouse the flames of German national sentiment. With the death of Maximilian I, friends of Erasmus such as Richard Pace, Ulrich von Hutten, and Guillaume Budé are involved in diplomatic negotiations concerning the imperial succession. When Prince Ferdinand arrives from Spain and requires a tutor, the question of Erasmus' own return to active court duties is raised. After the appearance of Luther's Ninety-five Theses on indulgences, purgatory, and papal authority, the question arises among conservatives whether Erasmus' work too is a threat to the traditional ways of the church and society. For the time being, Erasmus is prepared to commend Luther and defend the latter's right to be critical of the church. Erasmus' overriding conviction at this point is that he and Luther are both part of the great intellectual and spiritual renewal that is taking place in so many parts of Europe. As Luther's appearance lends a new kind of spiritual and patriotic vigour to German humanism, the cult of Erasmus–Erasmus the fellow German–becomes an integral part of that new enthusiasm, with Saxony and its elector, Frederick the Wise, at its center. Volume 6 of the Collected Works of Erasmus series.
Dutch thinker and theologian Desiderius Erasmus played a key role in the development of humanism during the Renaissance and early modern periods. In Against War, Erasmus mounts a stunningly lucid and detailed argument against armed combat on humanistic grounds. It's a must-read for anyone who has strong feelings about the moral and ethical dimensions of militaristic undertakings.
Erasmus’ thorough engagement with the New Testament, in particular his revision of the Vulgate translation, aroused much controversy, especially in the orthodox Roman Catholic country of Spain. Erasmus had to fight fierce polemics with several people, including two Spanish scholars, Diego López Zúñiga and Sancho Carranza de Miranda, who were both connected to the University of Alcalà. This quarrel lasted from 1520 to 1524, with a late response by Erasmus in 1529. The discussion started as a philological one, regarding "correct" Latin, but turned into a dogmatic-theological fight over the issues of whether the New Testament speaks of Christ as God, whether one can apply the term servus (servant) to Christ, and whether the sacramental character of matrimony can be deduced from Ephesians 5:32. The six texts in this volume are here translated and annotated for the first time. With elucidating notes and an introduction, the volume offers wonderful insight into a fierce and fundamental polemic over the New Testament
Among the most important of Erasmus’ contributions to Christian humanism were his Greek text, new Latin translation, and annotations of the New Testament, an implicit challenge to the authority of the Vulgate and one that provoked numerous responses. This volume of the Collected Works contains translations of four of Erasmus’ responses to his critics, written between 1520 and 1532 and directed primarily to his Franciscan and Dominican contemporaries at the university in Louvain. Three are connected to his Annotations on the New Testament. The fourth, a letter to Christopher von Utenheim, bishop of Basel, deals with pastoral questions such as fasting, abstinence, and the celibacy of priests. Though they mostly deal with philological rather than doctrinal matters, these debates were no less important to Erasmus’ work. Carefully and extensively annotated by the translator, Denis L. Drysdall, volume 73 of the Collected Works invites the reader to examine Erasmus’ own explanations of his philological method and its theological significance. Volume 73 of the Collected Works of Erasmus series.
These volumes are the first in a series containing works by Erasmus 'that concern literature and education': interests which to him were scarcely separable. The aim of Erasmian education was a civilized life, expressed in Christian piety and the fulfilment of public and private duties and embellished by learning and literature. Towards these ends the soundest training for youth was what Erasmus often called bonne litterae, 'good letters,' a literary and rhetorical training based on Greek and Latin authors. For centuries the classical curriculum was the core of liberal education, and Erasmus was long regarded as its exemplar. Though never a university teacher except briefly at Cambridge (1311-14), he was a 'teacher of teachers' through his treatises on pedagogy and rhetoric and his many works of scholarship. The four works presented here in annotated translations are characteristic expressions of his dedication to learning and his confidence in the values of classical literature for the modern world of his time. Antibarbari (1520), translated and annotated by Margaret Mann Phillips, is a defence of the humanities against ignorant and misguided critics who question both their supposed worth and the appropriateness of pagan writings for Christian pupils. The reply of Erasmus becomes a manifesto on behalf of reason, scholarship, and literature. As for paganism, he insists that if secular knowledge is used properly it cannot harm but must help Christians. 'None of the liberal disciplines is Christian' because they all antedated Christianity, yet they 'all concern Christ' because they can be put to Christian uses. Parabolae (1514), translated and annotated by R.A.B. Mynors, a work that 'contributes eminently to style,' is a collection of similitudes drawn from observations of men, customs, and nature. Many are culled from Plutarch and Seneca, but for those from Seneca, and from Aristotle, the moral applications are added by Erasmus. As an exercise in the rhetoric of moral philosophy - 'many jewels in one small box,' Erasmus terms it-this book quickly became popular and long remained so. De copia (1512), translated and annotated by Betty I. Knott, is not a plan for the entire curriculum but a treatise on the 'abundant' or rich style in writing and speaking Latin, a guide to attaining fluency and variety in discourse. As a manual for students De copia broke new ground. It was a remarkably successful work, used in schools in many lands for generations. From 1312 to 1600, more than 130 printings are recorded. De ratione studii (1312), translated and annotated by Brian McGregor, furnishes a concise but clear exposition of the curriculum, text, and methods of Erasmus' programme for liberal studies in grammar schools. Here as in all of his writings on education, language is the heart of the matter. The main goals are accurate, effective expression and communication in Latin, though Erasmus expects much besides literature to be learned from the study of literature. He emphasizes the necessity for competent and sympathetic teachers. Each translation is introduced by the translator, and a general introduction by the editor discusses the significance of each of the works, its relation to the others, and its subsequent fortunes. Wallace K. Ferguson provides an introductory essay, 'The Works of Erasmus.' Volumes 23 and 24 of the Collected Works of Erasmus series – Two-volume set.
In his writings Erasmus was more interested in arguing than in settling a case. However the equivocation we find in his writings is more than a literary game or a technical expedient. It is the corollary of his scepticism. One can hardly expect unequivocal statements on complex issues such as the role of women in society from a man who holds that `human affairs take so many shapes that definite answers cannot be provided for them all.' But as Erika Rummel demonstrates, the difficulties of interpreting Erasmus' texts do not invalidate their use as sources of social history; they only prevent us from ascribing the views expressed specifically to Erasmus. What emerges from the text is a composite picture of women's role in society, reflecting a spectrum of views held in Erasmus' time rather than a coherent set of views advocated by him personally. Erasmus on Women offers selections from Erasmus' manuals on marriage and widowhood, his rhetorical treatises, and the Colloquies. The texts deal with the courtship, marriage, child-rearing, and widowhood. Selections treating particular topics, such as prostitution, scholarship, and activism, are placed within the context in which they are discussed by Erasmus. Erasmus' dialogues present a lively cast of virgins and mothers, housewives and harlots, shrews and activists. The fifteen texts and excerpts offered here represent a mixture of traditional and progressive thought. Along the traditional lines, he commends women for their role as caregivers and for their service to God and society. In contrast, he holds progressive views (by the standards of his time) on the education of women and breaks with tradition by challenging the idea that celibacy is superior to the married state. Erasmus' views were radical for his time and frequently involved him in controversy. Lavishly praised by some, his writings were bitterly denounced by others. Yet the wide dissemination of his writings makes him an important commentator and influence on the social thought of the sixteenth century.
The essay that begins this introductory volume to the Adages explores the development of the Collectanea and its transformation into the Adagiorum chiliades.
As part of his effort to make the Bible an effective instrument of reform in society, church, and everyday life, Erasmus composed the Paraphrases. In these series of texts, the Holy Scripture provides the core of a work that is vastly expanded to embrace the reforming "philosophy of Christ" in all of its forms. This volume contains two sets of Paraphrases, one on the Corinthian letters (circa. 1519), and the other on the group of letters from the Ephesians to the Thessalonians (circa. 1520). The first set presents an epistolary narrative which not only enlivens the events described but revisits them from a sixteenth-century perspective. Together, they form a sharpened portrait of the primitive Corinthian church and an intriguing critique of the church as it was in Erasmus's time. The second set, Ephesians to Thessalonians, offers an interpretation of Pauline theology with humanistic overtones that are distinctively Erasmian. In these Paraphrases, we see the craft of the philologist at work in the articulation of the doctrine of the Trinity, the humanist depicting Christ with an unmistakably human sensibility, and the artist discussing familiar theological virtues of faith and love in a new way. Apart from providing the first complete English translations of these Paraphrases since 1549, this volume gives excellent insight into the fundamentals of Erasmian theology and includes annotations which highlight the historical and linguistic implications of Erasmus's original texts. Volume 43 of the Collected Works of Erasmus series.
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Assembled for the young Prince William of Cleves, Erasmus’ Apophthegmata consists of thousands of sayings and anecdotes collected from Greek and Latin literature for the moral education of the future ruler. Betty I. Knott and Elaine Fantham’s two-volume annotated translation of the aphorisms and Erasmus’ commentary on them makes this once popular literary and educational text accessible to modern audiences. The introduction discusses the origins of the Apophthegmata, the contents of the collection, and Erasmus’ sources. Volumes 37 and 38 of the Collected Works of Erasmus series – Two-volume set.
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