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This original and provocative engagement with Erasmus’ work argues that the Dutch humanist discovered in classical Stoicism several principles which he developed into a paradigm-shifting application of Stoicism to Christianity. Ross Dealy offers novel readings of some lesser and well-known Erasmian texts and presents a detailed discussion of the reception of Stoicism in the Renaissance. In a considered interpretation of Erasmus’ De taedio Iesu, Dealy clearly shows the two-dimensional Stoic elements in Erasmus’ thought from an early time onward. Erasmus’ genuinely philosophical disposition is evidenced in an analysis of his edition of Cicero’s De officiis. Building on stoicism Erasmus shows that Christ’s suffering in Gethsemane was not about the triumph of spirit over flesh but about the simultaneous workings of two opposite but equally essential types of value: on the one side spirit and on the other involuntary and intractable natural instincts.
1 357 kr
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This original and provocative engagement with Erasmus’ work argues that the Dutch humanist discovered in classical Stoicism several principles which he developed into a paradigm-shifting application of Stoicism to Christianity. Ross Dealy offers novel readings of some lesser and well-known Erasmian texts and presents a detailed discussion of the reception of Stoicism in the Renaissance. In a considered interpretation of Erasmus’ De taedio Iesu, Dealy clearly shows the two-dimensional Stoic elements in Erasmus’ thought from an early time onward. Erasmus’ genuinely philosophical disposition is evidenced in an analysis of his edition of Cicero’s De officiis. Building on stoicism Erasmus shows that Christ’s suffering in Gethsemane was not about the triumph of spirit over flesh but about the simultaneous workings of two opposite but equally essential types of value: on the one side spirit and on the other involuntary and intractable natural instincts.
957 kr
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What did Paul mean when he wrote that the foolishness of God is wiser than human wisdom? Through close analysis of the sixteenth-century reception of Paul''s discourses of folly, this book examines the role of the New Testament in the development of what Erasmus and John Calvin refer to as the “Christian philosophy.”
Erasmus and Calvin on the Foolishness of God reveals the importance of Pauline rhetoric in the development of humanist critiques of scholasticism while charting the formation of a specifically affective approach to religious epistemology and theological method. As the first book-length examination of Calvin''s indebtedness to Erasmus, which also considers the participation of Bullinger, Pellikan, and Melanchthon in an Erasmian exegetical milieu, it is a case study in the complicated cross-confessional exchange of ideas in the sixteenth century. Kirk Essary examines assumptions about the very nature of theology in the sixteenth century, how it was understood by leading humanist reformers, and how ideas about philosophy and rhetoric were received, appropriated, and shared in a complex intellectual and religious context.
1 053 kr
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What did Paul mean when he wrote that the foolishness of God is wiser than human wisdom? Through close analysis of the sixteenth-century reception of Paul''s discourses of folly, this book examines the role of the New Testament in the development of what Erasmus and John Calvin refer to as the “Christian philosophy.”
Erasmus and Calvin on the Foolishness of God reveals the importance of Pauline rhetoric in the development of humanist critiques of scholasticism while charting the formation of a specifically affective approach to religious epistemology and theological method. As the first book-length examination of Calvin''s indebtedness to Erasmus, which also considers the participation of Bullinger, Pellikan, and Melanchthon in an Erasmian exegetical milieu, it is a case study in the complicated cross-confessional exchange of ideas in the sixteenth century. Kirk Essary examines assumptions about the very nature of theology in the sixteenth century, how it was understood by leading humanist reformers, and how ideas about philosophy and rhetoric were received, appropriated, and shared in a complex intellectual and religious context.
454 kr
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None of the works included among Erasmus’ ‘Literary and Educational Writings’ in the Collected Works of Erasmus captures his most adventurous thinking about how texts signify in – and thereby make or remake – worlds of thought, feeling, and action. The one that comes closest to doing so, the Ratio verae theologiae (‘A System of True Theology’), was first published separately in 1518 and 1519, then appeared in the preliminaries to the New Testament in Erasmus’ (revised) 1519 edition.
This handy Ratio or compendious ‘System’ gave advice on how to interpret complex texts and develop persuasive arguments based upon them. Its lessons were applied to the canonical Scriptures as source, and to everyday Christian theology as target discourse. They unfold in response to the special difficulties and incitements of the biblical text in Latin and Greek, within a framework provided by classical grammar and rhetoric, adjusted to the examples of the Church Fathers as exemplary interpreters of the Bible. At every turn, the Ratio reveals the instincts and intuitions of an exceptional theorist and practitioner of the cognitive, social, and political arts of written language. This student edition, the first of its kind in any language, is based on the translation and notes by Robert D. Sider in the Collected Works of Erasmus Volume 41. It is designed to make it easier to estimate the long-term value of this particular work and of Erasmus’ works more generally, and to allow for a multidisciplinary understanding of the lives of human beings as symbol-using creatures in worlds constructed partly by texts.