Erika Rummel - Böcker

A great deal has been written about the influence of humanism on the Reformation. The present study reverses the question, asking: how did the Reformation affect humanism? Although it is true that humanism influenced the course of the Reformation, says Erika Rummel, the dynamics of the relationship are better described by saying that humanism was co-opted, perhaps even exploited, in the religious debate. Both Reformers and Catholic reactionaries took from humanism what was useful for the advancement of their cause and suppressed what was unsuited to their purpose.

The case of Johann Reuchlin, one of the best-known controversies of the 16th century, has been interpreted in many ways: as a case of anti-Semitism, a controversy between humanists and scholastics, or a case foreshadowing the Reformation debate. The last interpretation was facilitated by Luther himself, who repeatedly linked his case with that of the biblical humanists Lefevre, Erasmus, and Reuchlin. In this lively critical analysis, Erika Rummel describes how the second interpretation, which was promoted in the 19th century, was replaced after WWII by a new sensitivity toward the anti-Semitic elements of the affair. More recently, however, the favoured approach is a more nuanced interpretation, acknowledging that the controversy is informed by a combination of social and intellectual currents and reflects both anti-Semitism and academic strife. The section containing the analysis is followed by documents illustrating the case, some of them translated for the first time into English.

'A judicious and discerning selection of large extracts from the Collected Works of Erasmus ... thoughtfully designed to include major statements of Erasmus on civility in individual morals, humanistic study and education, the Christian life, reform of the church, and the peaceful constraint of political force. It is to my mind the most comprehensive and penetrating anthology of Erasmus' writing, forcefully revealing his central values.' – Charles Trinkaus, Emeritus Professor of History, University of Michigan  'Rummel's collection makes available readable translations of Erasmus' most original and influential works – the books that made him the intellectual conscience of his generation of scholars and the inspiration of many Reformers who took positions he did not accept. They reveal the biblical scholar, the humanist and literary theorist, and the social critic that Erasmus was, far more fully and vividly than any previous anthology.' – Anthony Grafton, Program in History of Science, Princeton University 'The high quality of the Toronto edition of the Collected Works of Erasmus has earned it a central place in the libraries of scholars around the world. The Erasmus Reader extends this impact to the carrels and desks of beginning and advanced students of Renaissance and Reformation history.' – Heiko A. Oberman, Director, Division for Late Medieval and Reformation Studies, University of Arizona

The case of Johann Reuchlin, one of the best-known controversies of the 16th century, has been interpreted in many ways: as a case of anti-Semitism, a controversy between humanists and scholastics, or a case foreshadowing the Reformation debate. The last interpretation was facilitated by Luther himself, who repeatedly linked his case with that of the biblical humanists Lefevre, Erasmus, and Reuchlin. In this lively critical analysis, Erika Rummel describes how the second interpretation, which was promoted in the 19th century, was replaced after WWII by a new sensitivity toward the anti-Semitic elements of the affair. More recently, however, the favoured approach is a more nuanced interpretation, acknowledging that the controversy is informed by a combination of social and intellectual currents and reflects both anti-Semitism and academic strife. The section containing the analysis is followed by documents illustrating the case, some of them translated for the first time into English.

This volume is a collection of five satires from the Reformation period, written between 1517 and 1526. In her Introduction to the work, Rummel explains that the battle between reformers and champions of the old faith was waged on many fronts, "not only by preachers thundering from the pulpits, theologians facing each other in acrimonious disputations, and church authorities issuing censures and condemnations." This collection focuses on the impact and importance of a supporting cast of satirists whose ad hoc productions reached a wider audience, in a more visceral manner, than the rational approach which typified scholarly theological arguments. Rummel explains: "Satire, a genre that requires finely honed language skills, was the preferred weapon of the humanists, who by and large sympathizes with the reformers." The humanists and reformers were often so closely associated in the reading public's mind that the earliest phase of the Reformation was sometimes interpreted as a quarrel between philogists and theologians, a manifestation of professional jealousies. Thus Erasmus claimed that the debates of his time were the result of antagonism between the faculties of Arts and Theology. Three of the selections contained in the volume represent the Reformers, and two support the Catholics, the "Papists" of the title. These satirical essays, circulated widely among educated laypersons, use wit and biting humor to ridicule and discredit their adversaries and belong to a genre which was part of a larger body of sixteenth-century satire. The proliferation of satires became a concern of authorities who moved to suppress what they called "hate-mongering." Officials banned the publication of anonymously authored writings, effectively ending the publication of the satires, which were largely published either anonymously or carried only the name of the publisher. As a result, many of the pieces did not survive to the present day, many more are only known to us through obscure references in other literature. This volume brings to light five of these satiric pieces, written in the pivotal period when the Reformation ceased to be a protest and organized itself as a full-fledged movement. The topical issues featured in each satire are brought into historical context by a headnote explaining the circumstances surrounding its publication and giving bibliographical information about the satire's author. The witty style makes this collection entertaining reading and the impact of these writings sheds new light on the history of the Reformation.

This volume is a collection of five satires from the Reformation period, written between 1517 and 1526. In her Introduction to the work, Rummel explains that the battle between reformers and champions of the old faith was waged on many fronts, "not only by preachers thundering from the pulpits, theologians facing each other in acrimonious disputations, and church authorities issuing censures and condemnations." This collection focuses on the impact and importance of a supporting cast of satirists whose ad hoc productions reached a wider audience, in a more visceral manner, than the rational approach which typified scholarly theological arguments. Rummel explains: "Satire, a genre that requires finely honed language skills, was the preferred weapon of the humanists, who by and large sympathizes with the reformers." The humanists and reformers were often so closely associated in the reading public's mind that the earliest phase of the Reformation was sometimes interpreted as a quarrel between philogists and theologians, a manifestation of professional jealousies. Thus Erasmus claimed that the debates of his time were the result of antagonism between the faculties of Arts and Theology. Three of the selections contained in the volume represent the Reformers, and two support the Catholics, the "Papists" of the title. These satirical essays, circulated widely among educated laypersons, use wit and biting humor to ridicule and discredit their adversaries and belong to a genre which was part of a larger body of sixteenth-century satire. The proliferation of satires became a concern of authorities who moved to suppress what they called "hate-mongering." Officials banned the publication of anonymously authored writings, effectively ending the publication of the satires, which were largely published either anonymously or carried only the name of the publisher. As a result, many of the pieces did not survive to the present day, many more are only known to us through obscure references in other literature. This volume brings to light five of these satiric pieces, written in the pivotal period when the Reformation ceased to be a protest and organized itself as a full-fledged movement. The topical issues featured in each satire are brought into historical context by a headnote explaining the circumstances surrounding its publication and giving bibliographical information about the satire's author. The witty style makes this collection entertaining reading and the impact of these writings sheds new light on the history of the Reformation.

Desiderius Erasmus was one of the most influential writers of his time and widely acclaimed as the principal Northern humanist. He was, however, not only a man of letters but also a shrewd observer of society, a sharp critic of the institutional church, and a scholar on the cutting edge of biblical studies. Although not a systematic philosopher or theologian, he left his stamp on the intellectual milieu of his time and was regarded by Catholic apologists as the inspirational source of the Lutheran reformation. In this book, Erika Rummel introduces readers to Erasmus' ideas on education, piety, social order, and the epistemology underpinning his thought. The educational programme proposed by Erasmus aims at creating a Christian humanist, speaking with Ciceronian eloquence and breathing the spirit of the gospel. The perfect piety envisaged by Erasmus involves a progression from the observance of rites to inner devotion and a love of Christ that guides every action. The ideal social order, according to Erasmus, is hierarchical. He depicts the three estates arranged in concentric circles around Christ, with the clergy closest to him, followed by the nobility and the common people.The Christian prince reflects the qualities of God, whose steward he is. A father-figure to his people, the ruler dispenses justice and provides spiritual leadership. Erasmus' magnum opus, his pioneering edition of the Greek New

This first full-length study of Erasmus’ translations of classical literature examines his approach to translation and, more generally, his role as a transmitter of the classics. It traces in chronological order the progress of his Greek studies and the publication history of his translations from Greek into Latin; these included selections from the works of Libanius, Euripides, Plutarch, Lucian, Galen, Isocrates and Xenophon. It also illustrates Erasmus’ methods with appropriate examples from his own texts and from those of his predecessors and contemporaries. In so doing it provides an overview of the state of Greek literature in the Renaissance.Erasmus shifted from literal translation to a more liberal approach – a change in attitude that was accompanied by a redefinition of his role as translator. In his early work he had pursued private goals, regarding his versions from secular authors as private pieces for his magnum opus, the New Testament. In later years his approach became more reader-oriented. He saw his work in terms of a service to scholarship – making Greek literature accessible to Latin readers and acting as their guide to classical thought. He was concerned not only with the mechanics of conveying the factual contents and literary qualities of the original, but also with the applicability of its moral content to Christian philosophy.This book includes a chapter on Erasmus’ New Testament version; by allowing a fuller evaluation of Erasmus’ contribution to philology, this subject adds an important dimension to the book. Erasmus’ translations of Greek texts reflect two concerns that dominated his life. As an educator he wanted to see classical philology firmly established in the curriculum of schools; as a Christian humanist he wanted to convince biblical scholars that it was an indispensable tool of their profession.

Alfred Nobel made his name as an inventor and successful entrepreneur and left a legacy as a philanthropist and promoter of learning and social progress. The correspondence between Nobel and his Viennese mistress, Sofie Hess, shines a light on his private life and reveals a personality that differs significantly from his public image. The letters show him as a hypochondriac and workaholic and as a paranoid, jealous, and patriarchal lover. Indeed, the relationship between the aging Alfred Nobel and the carefree, spendthrift Sofie Hess will strike readers as dysfunctional and worthy of Freudian analysis. Erika Rummel’s masterful translation and annotations reveal the value of the letters as commentary on 19th century social mores: the concept of honour and reputation, the life of a "kept" woman, the prevalence of antisemitism, the importance of spas as health resorts and entertainment centres, the position of single mothers, and more generally the material culture of a rich bourgeois gentleman. A Nobel Affair is the first translation into English of the complete correspondence between Alfred Nobel and Sofie Hess.

Wolfgang Capito (1478–1541) was one of the most important figures of the Reformation, a leading churchman who turned from Catholic to Protestant. A professor of theology and advisor to the Archbishop of Mainz, he moved to Strasbourg and worked for two decades toward the reformation of the city, which became, after Wittenberg, the most active centre of the Reformation movement. This volume – the first of three – is a fully annotated translation of Capito’s existing correspondence, covering the years 1507–1523. The letters reveal his dialogue with leading humanists and reformers, such as Erasmus and Luther (with whom Capito had a contentious relationship), and reflect the cultural and political milieu of the time. They also offer significant insights into the progress of the Reformation. Erika Rummel’s head- and footnotes provide historical context by identifying classical and biblical quotations as well as persons and places. The volume will aid historians of the Reformation by elucidating as yet imperfectly understood aspects of Capito’s thought, such as his efforts to promote concord between the reformers, his stand in the Eucharistic controversy, the nature and limitations of his tolerance toward Anabaptists, and his views on the relationship between secular and church governments.

After the Anschluss (annexation) in 1938, the Nazis forced Austrian Chancellor Kurt Schuschnigg to resign and kept him imprisoned for seven years, until his rescue by the Allies in 1945. Schuschnigg’s privileged position within the concentration camp system allowed him to keep a diary and to write letters which were smuggled out to family members.Drawing on these records, Prison Elite paints a picture of a little-known aspect of concentration camp history: the life of a VIP prisoner. Schuschnigg, who was a devout Catholic, presents his memoirs as a "confession," expecting absolution for any political missteps and, more specifically, for his dictatorial regime in the 1930s. As Erika Rummel reveals in fascinating detail, his autobiographical writings are frequently unreliable.Prison Elite describes the strategies Schuschnigg used to survive his captivity emotionally and intellectually. Religion, memory of better days, friendship, books and music, and maintaining a sense of humour allowed him to cope. A comparison with the memoirs of fellow captives reveals these tactics to be universal.Studying Schuschnigg’s writing in the context of contemporary prison memoirs, Prison Elite provides unique insight into the life of a VIP prisoner.

After the Anschluss (annexation) in 1938, the Nazis forced Austrian Chancellor Kurt Schuschnigg to resign and kept him imprisoned for seven years, until his rescue by the Allies in 1945. Schuschnigg’s privileged position within the concentration camp system allowed him to keep a diary and to write letters which were smuggled out to family members.Drawing on these records, Prison Elite paints a picture of a little-known aspect of concentration camp history: the life of a VIP prisoner. Schuschnigg, who was a devout Catholic, presents his memoirs as a "confession," expecting absolution for any political missteps and, more specifically, for his dictatorial regime in the 1930s. As Erika Rummel reveals in fascinating detail, his autobiographical writings are frequently unreliable.Prison Elite describes the strategies Schuschnigg used to survive his captivity emotionally and intellectually. Religion, memory of better days, friendship, books and music, and maintaining a sense of humour allowed him to cope. A comparison with the memoirs of fellow captives reveals these tactics to be universal.Studying Schuschnigg’s writing in the context of contemporary prison memoirs, Prison Elite provides unique insight into the life of a VIP prisoner.

Without the notes, Erasmus said, the texts of the Scripture were 'naked and defenceless,' open to criticism by uncomprehending readers and corruption by careless printers. The Annotations represent not only Erasmus' defence of the New Testament against such abuss, but also a reflection of his own philosophy, objectives, and working methods.In establishing the text and defending it against his opponents, Erasmus drew on manuscript sources, classical literature, patristic writings, scholastic exegesis, and the work of his immediate forerunners, Valla and Lefevre. He did not hesitate to point out the errors of illustrious writers like Jerome and established medieval authorities like Peter Lombard. In general he was appreciative of the early church Fathers and contemptuous of medieval commentators.As well as discussing the contents and aims of the Annotations, Erika Rummel investigates Erasmus' development from philologist to theologian and traces the prepublication history of the New Testament. She examines the critical reaction of conservative theologians to Erasmus' work and his replies, incorporated in later editions of the Annotations. The book ends by suggesting a wider field of research: the relationship between the Annotations and the corpus of Erasmian apologetic works.