Erasmus Studies - Böcker

Erasmus' Paraphrases on the New Testament provide a startling example of the adaptation of the Bible to the religious and rhetorical ideals of Renaissance humanism. Yet very little is known about the production and reception of the Paraphrases, which comprise nine volumes of the Collected Works of Erasmus in English. In this collection of twelve contributed essays, Hilmar Pabel and Mark Vessey aim to address this gap in Erasmus studies. The papers reflect recent critical scholarship in three main areas: Erasmus' promotion of the ideals of Renaissance humanism; his work as an editor, translator, and interpreter of the New Testament; and the impact of his published writings on the culture of early modern Europe.Holy Scripture Speaks represents the most concerted collective study of Erasmus' Paraphrases on the New Testament since the completion of the first English translation by scholars during the reign of Edward VI (1548/9). It reveals the rich complexity of the literary, theological, and cultural dimensions of the Paraphrases, and indicates future directions that research in this area should take.

What became of Erasmus’ books? The most famous scholar of his day died in peaceful prosperity and in the company of celebrated and responsible friends. His zeal for useful books was insatiable. Indeed, he had taken care to insure that after his death they would pass to an appreciative noble owner, yet after his death their fate was unknown.Erasmus and His Books provides the most comprehensive evidence available about the books of Erasmus of Rotterdam – the books he owned and his attitude towards them, when and how he acquired them, how he housed, used, and cared for them, and how, from time to time, he disposed of them.Part 1 details the formation, growth, scope, and arrangement of Erasmus’ library and opens the door to a new understanding of the more intimate side of his daily life as a scholar at home with his books, friends, publishers, and booksellers.Part 2 presents a carefully annotated catalogue, the Versandliste, of the more than 400 books in Erasmus’ possession at one point. Drawing upon his command of bibliographical data and his extensive knowledge of Erasmus’ correspondence and related records Egbertus van Gulik proposes as precise an identification of each of the titles as the evidence will allow. Van Gulik’s insightful discoveries tell us what can be known of books in Erasmus’ working library and how he used them and will be of interest to students of the northern Renaissance, the history of the book, and the history of learning.

Erasmus: His Life, Works, and Influence is a comprehensive introduction to Erasmus's life, works, and thoughts. It integrates the best scholarship of the past twenty years and will appeal to undergraduates in all areas of cultural history as well as Erasmus specialists.

Erasmus allowed his religious beliefs to evolve in response to the Reformation's theological debates: in 1524 he gave in to pressure to write against Martin Luther and his position on free will; by 1527 he had begun to develop a theology of grace remarkably similar to that of leading Protestants. A chief source of evidence for Erasmus' theological views can be found in his changing understandings of Saint Paul's Epistle to the Romans and other teachings during this period.Erasmus in the Footsteps of Paul is the first book to investigate Erasmus' negotiations of Romans in the Reformation world. Greta Grace Kroeker examines Erasmus' Annotations, Paraphrases, and the texts of his polemic with Luther — De libero arbitrio and Hyperaspistes 1 and 2 — to show that although Erasmus never left the Catholic Church, his struggles with the Reformation's central issues were instrumental to his growth as a theologian.

Every epoch has its artists, thinkers, and creators, and behind many of these people, there is a patron waiting in the wings. Patronage and Humanist Literature in the Age of the Jagiellons looks at the relationship between humanist scholars and their patrons in east central Europe during the early sixteenth century. It is the first study in English specifically to address literary patronage as it existed in this particular time and place. Drawing on the writings of three itinerant scholar-poets associated with the courts of Cracow, Buda, and Vienna, Jacqueline Glomski argues that, even while they supported the imperial pretensions of the Jagiellonian monarchs, the humanist scholars of east central Europe also created effective propaganda for themselves by representing their own role in the conferring of fame upon their patrons. Using a wide array of source material, from dedicatory letters to panegyric and political literature, Glomski describes how important patronage was to the scholar-poets, and analyzes the process by which conventions of Renaissance humanism spread across Europe. Patronage and Humanist Literature in the Age of the Jagiellons is an insightful historic account that is accessible to anyone interested in patronage at the time of the European Renaissance.

This book provides the first analysis of the development of Erasmus’ historical methodology and its impact on Roman Catholic and Protestant theologians. Combining a biography of Erasmus with the larger theological debates and the intellectual history of his time, Christine Christ-von Wedel reveals many of previously unexplored influences on Erasmus, as well as his influences on his contemporaries.Erasmus of Rotterdam is a revised and considerably enlarged translation of Christ-von Wedel’s well-received 2003 study, originally published in German. Observing the influence of classical, biblical, patristic, scholastic, and late medieval vernacular and popular sources on Erasmus’ writing, the author provides comparisons with theologians Agrippa, LefÈvre d’Étaples, Eck, Luther, and Zwingli to demonstrate not only the singularity of Erasmus’ intellect, but also the enormous impact he had on the Reformation. The result is a lively picture of the man and his time, in which Erasmus emerges as both a devout Christian and a critical seeker of truth who conceded the ambiguities that he could not resolve.

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.

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.

When Erasmus, at Cambridge in 1512, began to mark up his copy of the Vulgate Bible with a few alternative Latin translations and a biting comment here and there in Latin, he could not have guessed that his work would grow over the next twenty-three years into the twenty volumes currently being produced as annotated translations in The Collected Works of Erasmus. His Paraphrases vastly expanded the text of the New Testament books, and brought dynamic and controversial interpretations to the traditional reading of the Latin texts. A new translation based on the Greek text, the first ever to be published by a printing firm, became the basis for ever-expanding notes that explained the Greek, measured the contemporary church against the truth revealed by the Greek, taunted critics and opponents, and revealed the mind of a humanist at work on the Scriptures. The sheer vastness of the work that finally accumulated is almost beyond the reach of a single individual. Through excerpts chosen over the entire extent of Erasmus’ New Testament work, this book hopes to reduce that immensity to manageable size, and bring the rich, virtually unlimited treasure of the Erasmian mind on the Scriptures within the comfortable reach of every interested individual.

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.

When Erasmus, at Cambridge in 1512, began to mark up his copy of the Vulgate Bible with a few alternative Latin translations and a biting comment here and there in Latin, he could not have guessed that his work would grow over the next twenty-three years into the twenty volumes currently being produced as annotated translations in The Collected Works of Erasmus. His Paraphrases vastly expanded the text of the New Testament books, and brought dynamic and controversial interpretations to the traditional reading of the Latin texts. A new translation based on the Greek text, the first ever to be published by a printing firm, became the basis for ever-expanding notes that explained the Greek, measured the contemporary church against the truth revealed by the Greek, taunted critics and opponents, and revealed the mind of a humanist at work on the Scriptures. The sheer vastness of the work that finally accumulated is almost beyond the reach of a single individual. Through excerpts chosen over the entire extent of Erasmus’ New Testament work, this book hopes to reduce that immensity to manageable size, and bring the rich, virtually unlimited treasure of the Erasmian mind on the Scriptures within the comfortable reach of every interested individual.

Erasmus' Paraphrases on the New Testament provide a startling example of the adaptation of the Bible to the religious and rhetorical ideals of Renaissance humanism. Yet very little is known about the production and reception of the Paraphrases, which comprise nine volumes of the Collected Works of Erasmus in English. In this collection of twelve contributed essays, Hilmar Pabel and Mark Vessey aim to address this gap in Erasmus studies. The papers reflect recent critical scholarship in three main areas: Erasmus' promotion of the ideals of Renaissance humanism; his work as an editor, translator, and interpreter of the New Testament; and the impact of his published writings on the culture of early modern Europe.Holy Scripture Speaks represents the most concerted collective study of Erasmus' Paraphrases on the New Testament since the completion of the first English translation by scholars during the reign of Edward VI (1548/9). It reveals the rich complexity of the literary, theological, and cultural dimensions of the Paraphrases, and indicates future directions that research in this area should take.

Although Erasmus is now accepted as a harbinger of liberal trends in mainstream Christian theology, the radical - even subversive - aspects of his work have received less attention. Beginning with a redefinition of the term radicalism, Peter G. Bietenholz examines the ways in which the radical aspects of Erasmus' writings inspired radical reactions among sixteenth- and seventeenth-century readers.Bietenholz examines the challenges to orthodoxy in Erasmus' scholarly work on the New Testament and the ways in which they influenced generations of thinkers, including John Milton and Sir Isaac Newton. Turning to other aspects of Erasmus' writings, the author shows the ways in which his opposition to war encouraged radical manifestations of pacifism; how his reflections on freedom of thought and religious toleration elicited both warm approval and fierce rejection; and the ways his critical attitude helped foster the early modern culture of Scepticism.An engaging look at Erasmus' theological, philosophical and socio-political influence, Encounters with a Radical Erasmus will prove useful to scholars of humanism, theology, the Reformation and Renaissance.