By Roland H Bainton
Born the illegitimate son of a clergyman, and plagued all through lifestyles by way of disorder and poverty, Erasmus of Rotterdam used to be sought in all places for his wit and erudition. No guy in Europe had such a lot of associates in excessive locations: a lifelong cosmopolitan, he moved from state to nation, accommodation in palaces and within the families of public printers, a chum of Thomas extra and Henry VIII and a correspondent of Luther and the pope.
A precise guy of letters, Erasmus wrote and translated tirelessly; arguing, educating, campaigning for the purification of the church. He ridiculed worldly prelates, yet deplored Reformers who broke from Rome. On all events he spoke for moderation in proposal and motion, for classical humanism and a Christianity of the inward spirit. nonetheless, he lived to determine a lot of his neighbors imprisoned, beheaded, or burned for his or her ideals, and he himself was once accused of heresy.
Through fascinating and regularly funny glimpses of the folks and scenes of Erasmus s existence, Professor Bainton indicates the amplitude of his hero s nature. An affectionate appreciation "Time journal" calls "Erasmus of Christendom." In Bainton s view, the present revolution within the church makes the Erasmian message much more pertinent and maybe extra poignant than ever ahead of.
Woodcut pictures and illustrations all through.
Hendrickson vintage Biographies characteristic enduring tales approximately actual humans whose lives were touched and reworked via God, and who in flip have touched others with God s love. each one tale has been rigorously chosen, lightly edited if precious, and freshly typeset, making each account be it old or modern a compelling learn. nice lives achieving around the a long time to the touch lives this day, encouraging, tough, and inspiring."
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Extra resources for Erasmus of Christendom
18-19. EE I, p. 58, 1. 63. 10. 11. EE 1, p. 50, 1. 103. 12. Augustin Renaudet, "Jean Standonck, un Reformateur Catholique avant la Reforme," BSPF LVII (1908), 1-81. 13. Pierre Imbart de la Tour, Les Origines de la Reforme, II L'Eglise Catholique (Melun, 19462). 14. August Renaudet, PrerefOrn1e et Humanisme P·243· a Paris 1494-1517 (1953), 15. Pierre Debongnie, Jean Mombaer de Bruxelles (Louvain, 1928). EE I, 73. Mombaer is here spelled Mauburn. On this period compare Margaret Mann Phillips, "Autour du Paris d'Erasme," Melanges offerts a M.
26. Ricardo G. Villoslada, "L'Universidad de Paris 15°7-1 522," Analecta Gregoriana XIV, Series Fac. Hist. Eccl. Sect. B (N. 2), cap. II, p. 78f. 27. Henry D. Vocht, Monumenta Humanistica Lovaniensia (Louvain, 1934), pp. 87 and 265. 28. L. Vives, Opera, 2 vols. (Basel, 1555), I, pp. 390-92. 29. Louis Dulieu, "Les 'Theologastres' de l'Universite de Paris au Temps d'Erasme et de Rabelais 1496-1536," BHR XXVII (1965), pp. 248-71. 30. F. Avd. I, Bd. 5 I, Nr. 4 (1955). See also my article "Michael Servetus and the Trinitarian Speculation of the Middle Ages," first published in Autour de Michel Servet ...
Does the lion prey on the lion, the wolf on the wolf? Even the tigers of India preserve concord among themselves. But men, infected by the rabies of discord, devour one another. This is from Juvenal. It \vas not always so, continues Erasmus, for in the Golden Age men dwelt secure, without gold, living joyously from the fruits of the earth. They slept carefree in caves, or in the open. But we, beneath our roofs, toss \vith anxiety. Ho\v much better was their poverty with peace than our opulence \vith contention!