In his own day a center of controversy, in the four hundred years since his death known too often solely as an apostle of mockery and irreverence, Erasmus can be seen today in a new light—as a humanist whose concen is at once contemporary and Christian. The Essential Erasmus is the first single volume in English to show the full spectrum of this Renaissance man's thought, which is no less profound because it is expressed with the grace, wit, and ironic detachment only a great writer can achieve. Contains the full text of In Praise of Folly
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.
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.
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.
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.
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.
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.
First published in Paris in 1511, this book is full of humorous, occasionally pessimistic and sometimes cynical diatribes against mankind. The author's principal targets: the Roman Catholic Church, his fellow countrymen, the Dutch, and women.
Starting off by teaching about the heinousness of war, Erasmus convicts us all about the tendencies of our violent and sinful nature in the face of God's love and justice in a world consumed by war. Next he takes us on a journey showing what benefit heresy and falsehood have for strengthening the church and making us who believe in God realize what is truth and what is not.
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.
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.
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.
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.
Praise of Folly" by Dutch humanist and scholar Desiderius Erasmus is considered one of the most important works of literature in Western Civilization. The essay is a classic satirical work in the style of Lucian, the ancient Greek satirist, in which the Goddess of Folly extols the virtues of frivolousness and indulgence of one's passions, then moves to a darker praise of delusion and madness, and finally turns to a satirical examination of Christian superstition and the corruption of the clergy. In a humorous way, "Praise of Folly" reveals the greed and abuses of power of the Roman Catholic Church at the time and is seen as a catalyst for the Protestant Reformation. Desiderius Erasmus of Rotterdam (1466-1536) was known as Prince of the Humanists - though a theologian, a Catholic priest and the leading European scholar of his time. A close friend of Sir Thomas More, Erasmus' writings had a strong influence on the growing movement for change in Christian Europe, both Lutheran and the Counter-Reformation. These two essays are among his most important - and well-known - writings. 'The Praise of Folly', written in Latin in 1509 and spoken by the goddess Folly (who champions a lively enjoyment of life), was a bold satire on (in the cautious contemporary environment) not only Western classical traditions but also the Catholic Church. Dedicated to More himself, Erasmus wittily challenged entrenched views in so forthright (and humanist) a style that it could have brought him in direct conflict with the papacy. Fortunately the pope, Leo X, enjoyed the humour and the challenge!
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
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.
Desiderius Erasmus (1466–1536) was a Dutch humanist, scholar, and social critic, and one of the most important figures of the Renaissance. The Praise of Folly is perhaps his best-known work. Originally written to amuse his friend Sir Thomas More, this satiric celebration of pleasure, youth, and intoxication irreverently pokes fun at the pieties of theologians and the foibles that make us all human, while ultimately reaffirming the value of Christian ideals. No other book displays quite so completely the transition from the medieval to the modern world, and Erasmus's wit, wisdom, and critical spirit have lost none of their timeliness today. This Princeton Classics edition of The Praise of Folly features a new foreword by Anthony Grafton that provides an essential introduction to this iridescent and enduring masterpiece.
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