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I have read this book over and over. It's full of wisdom and challenges me everytime I read it. I actually bought a second copy as a loner, so I would risk not getting it back.
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The Essential Erasmus
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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
400 pages, Paperback
First published January 1,1964
This edition
- Format
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400 pages, Paperback
- Published
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May 1, 1964 by Penguin Publishing Group
- ISBN
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9780452009721
- ASIN
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0452009723
- Language
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English
About the author
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Desiderius Erasmus Roterodamus (28 October 1466 – 12 July 1536), known as Erasmus of Rotterdam, or simply Erasmus, was a Dutch Renaissance humanist, Catholic priest, social critic, teacher, and theologian.
Erasmus was a classical scholar and wrote in a pure Latin style. Among humanists he enjoyed the sobriquet "Prince of the Humanists", and has been called "the crowning glory of the Christian humanists". Using humanist techniques for working on texts, he prepared important new Latin and Greek editions of the New Testament, which raised questions that would be influential in the Protestant Reformation and Catholic Counter-Reformation. He also wrote On Free Will, The Praise of Folly, Handbook of a Christian Knight, On Civility in Children, Copia: Foundations of the Abundant Style, Julius Exclusus, and many other works.
Erasmus lived against the backdrop of the growing European religious Reformation, but while he was critical of the abuses within the Catholic Church and called for reform, he kept his distance from Luther and Melanchthon and continued to recognise the authority of the pope, emphasizing a middle way with a deep respect for traditional faith, piety and grace, rejecting Luther's emphasis on faith alone. Erasmus remained a member of the Roman Catholic Church all his life, remaining committed to reforming the Church and its clerics' abuses from within. He also held to the Catholic doctrine of free will, which some Reformers rejected in favor of the doctrine of predestination. His middle road approach disappointed and even angered scholars in both camps.
Erasmus died suddenly in Basel in 1536 while preparing to return to Brabant, and was buried in the Basel Minster, the former cathedral of the city. A bronze statue of him was erected in his city of birth in 1622, replacing an earlier work in stone.
Erasmus was a classical scholar and wrote in a pure Latin style. Among humanists he enjoyed the sobriquet "Prince of the Humanists", and has been called "the crowning glory of the Christian humanists". Using humanist techniques for working on texts, he prepared important new Latin and Greek editions of the New Testament, which raised questions that would be influential in the Protestant Reformation and Catholic Counter-Reformation. He also wrote On Free Will, The Praise of Folly, Handbook of a Christian Knight, On Civility in Children, Copia: Foundations of the Abundant Style, Julius Exclusus, and many other works.
Erasmus lived against the backdrop of the growing European religious Reformation, but while he was critical of the abuses within the Catholic Church and called for reform, he kept his distance from Luther and Melanchthon and continued to recognise the authority of the pope, emphasizing a middle way with a deep respect for traditional faith, piety and grace, rejecting Luther's emphasis on faith alone. Erasmus remained a member of the Roman Catholic Church all his life, remaining committed to reforming the Church and its clerics' abuses from within. He also held to the Catholic doctrine of free will, which some Reformers rejected in favor of the doctrine of predestination. His middle road approach disappointed and even angered scholars in both camps.
Erasmus died suddenly in Basel in 1536 while preparing to return to Brabant, and was buried in the Basel Minster, the former cathedral of the city. A bronze statue of him was erected in his city of birth in 1622, replacing an earlier work in stone.
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Erasmus combines Scripture, the Classics, metaphor, analogy, irony, and all sorts of jokes and plays on words as he weaves together this collection of primarily satires. I loved the Praise of Folly and the Concerning the Eating of Fish, they are brilliant satires that use humor and mockery to call the Christian back to Christ. The Complaint of Peace should honestly be a required reading for anyone interested in Pacifism. I also really enjoyed Concerning the Immense Mercy of God, which is why I'm going to Confession later on. What makes Erasmus so powerful is that he is not trying to out-argue, out-logic, or debate the reader into thinking that he is right. He is trying to prompt metanoia, a change of mind, a conversion, as he calls Christians to reflect on how well their lives and priorities match the message of the Gospel.
While it is still powerful, the Enchiridion of the Christian Soldier is not nearly as much fun of a read. I skipped the last essay, On Mending the Peace in the Churches, because I thought reading a 50-page plan on healing the divides of the Reformation that was totally ignored would just be too depressing.
While it is still powerful, the Enchiridion of the Christian Soldier is not nearly as much fun of a read. I skipped the last essay, On Mending the Peace in the Churches, because I thought reading a 50-page plan on healing the divides of the Reformation that was totally ignored would just be too depressing.
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A couple of things...first of all, it's not a book you take to the beach. Popular anthologies of early Renaissance/Counter-Reformation writers in paperback form just aren't easily found or read nowadays, and belong to an era where there was some prestige in being culturally literate for its own sake. Nowadays, this book would be of most interest to lovers of religious history, Catholicism, or just the history of the early 16th century generally, but few others. I read it because I wanted some context for reading the Praise of Folly (included); I can see why it's still considered a masterpiece--great satire. Dolan does a terrific job of not only translating throughout but also providing masterly introductions to each piece. I recommend it to people who have a deep love of reading, but it's not a rewarding book and the dry stretches are both dense and often meandering. (You have to remember none of these works were intended for a popular audience, not even the Praise of Folly, which was a personal joke to his good friend and fellow theologian Thomas More.) I enjoyed reading it, but I'd be lying if I said it wasn't a grind at times.
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Handbook for the Militant Christian. Sounds offputting doesn't it? A call to arms to defeat some faceless infidel, a war cry to wage against the world? In a word, no.
In the last chapter, Erasmus makes no bones that we are to forgive those who harm us and love those who would do us ill. We should look to the Supreme Example, Christ, who died for a world that didn't accept Him, and in so doing gained the keys to the Kingdom. Revenge only deepens hurt and portends disaster, Erasmus lets us know on a more practical level. In seeking recompense for errors committed against us, we ironically only create more trouble for ourselves and not our 'enemy'.
In these words, I have not found a better voice that blends the best Pagan Wisdom with the Truth of the Revealed Word.
So who is the enemy? Earlier in the book, Erasmus lets us know it is the flesh. We have both an inner and outer man. The outer, connected to the world and all it's trappings, the possibilities of gluttony, drunkenness and lustful pursuits which only end in death, and that inner man, which is connected to things Spiritual, and Christ utmost. Clearly, as St. Paul stated, who is oft quoted here by the author, the flesh must be crucified. We must recognize another irony. That the more we deny the flesh, the more we flourish Spiritually.
Thoughts are given on how to flee temptation, where we are urged to reign in Vanity, Pride in order to live a simple, humble, Christian life.
Seneca wrote letters to a Stoic. Erasmus wrote this manual for a boy just being initiated into manhood.
What a resplendent re-capitulation of the Old World Wisdom during the Renaissance where the knowledges of Plato, Origen and Augustine could once again be remembered and carried forward to us here in the postmodern world.
In the last chapter, Erasmus makes no bones that we are to forgive those who harm us and love those who would do us ill. We should look to the Supreme Example, Christ, who died for a world that didn't accept Him, and in so doing gained the keys to the Kingdom. Revenge only deepens hurt and portends disaster, Erasmus lets us know on a more practical level. In seeking recompense for errors committed against us, we ironically only create more trouble for ourselves and not our 'enemy'.
In these words, I have not found a better voice that blends the best Pagan Wisdom with the Truth of the Revealed Word.
So who is the enemy? Earlier in the book, Erasmus lets us know it is the flesh. We have both an inner and outer man. The outer, connected to the world and all it's trappings, the possibilities of gluttony, drunkenness and lustful pursuits which only end in death, and that inner man, which is connected to things Spiritual, and Christ utmost. Clearly, as St. Paul stated, who is oft quoted here by the author, the flesh must be crucified. We must recognize another irony. That the more we deny the flesh, the more we flourish Spiritually.
Thoughts are given on how to flee temptation, where we are urged to reign in Vanity, Pride in order to live a simple, humble, Christian life.
Seneca wrote letters to a Stoic. Erasmus wrote this manual for a boy just being initiated into manhood.
What a resplendent re-capitulation of the Old World Wisdom during the Renaissance where the knowledges of Plato, Origen and Augustine could once again be remembered and carried forward to us here in the postmodern world.
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The Complete Works of Erasmus is an extraordinary compilation that offers a profound and transformative look into the mind of one of history’s most brilliant humanists. This collection brings together the full range of Desiderius Erasmus’ writings, from his philosophical treatises and theological essays to his personal letters and satirical works, revealing the scope of his intellectual legacy. As a Renaissance scholar, theologian, and critic of the Catholic Church, Erasmus was a pivotal figure whose ideas helped shape the modern Western world, and this comprehensive collection is indispensable for understanding his profound impact.
What makes the Complete Works of Erasmus so powerful is the diversity of content and tone. From the biting satire of The Praise of Folly to the deeply thoughtful and humanistic Education of a Christian Prince, Erasmus’ ability to shift between humor, critique, and moral philosophy is remarkable. His wit is sharp, his intellect boundless, and his compassion for humanity evident in every word. This collection showcases the breadth of his concerns—religion, politics, education, and the human condition—revealing an intellectual who refused to be confined to a single discipline.
Central to Erasmus' works is his advocacy for peace, reform, and the pursuit of knowledge through reason and dialogue. His theological writings, such as On Free Will, offer a nuanced critique of the dogmatism that dominated religious debates of his time, yet his approach is consistently rooted in a desire for reform rather than revolution. Erasmus was a man of conscience who navigated the tumultuous waters of the Reformation with remarkable grace, calling for moderation and understanding in an era of intense conflict. This collection highlights his enduring commitment to tolerance and his belief in the power of education to elevate the individual and society.
The Complete Works also features Erasmus’ vast correspondence, which provides an intimate glimpse into his personal relationships with the intellectual giants of his age, including Thomas More and Martin Luther. These letters are filled with lively debate, wit, and personal reflection, showing Erasmus not only as a scholar but as a deeply human figure wrestling with the moral and intellectual challenges of his time.
Erasmus’ writing is timeless in its relevance. His critiques of corruption, his advocacy for reason over fanaticism, and his belief in the value of intellectual humility feel as urgent today as they did in the 16th century. His emphasis on the need for genuine dialogue and mutual understanding in the face of division resonates deeply in a modern world increasingly polarized by ideological extremes.
In summary, the Complete Works of Erasmus is an intellectual treasure trove, a collection that provides unparalleled insight into one of the greatest minds of the Renaissance. It is a vital resource for scholars, students, and anyone seeking to understand the roots of humanism and its enduring influence on Western thought. More than that, it is a testament to the power of reason, empathy, and the written word to inspire change in both the individual and society.
What makes the Complete Works of Erasmus so powerful is the diversity of content and tone. From the biting satire of The Praise of Folly to the deeply thoughtful and humanistic Education of a Christian Prince, Erasmus’ ability to shift between humor, critique, and moral philosophy is remarkable. His wit is sharp, his intellect boundless, and his compassion for humanity evident in every word. This collection showcases the breadth of his concerns—religion, politics, education, and the human condition—revealing an intellectual who refused to be confined to a single discipline.
Central to Erasmus' works is his advocacy for peace, reform, and the pursuit of knowledge through reason and dialogue. His theological writings, such as On Free Will, offer a nuanced critique of the dogmatism that dominated religious debates of his time, yet his approach is consistently rooted in a desire for reform rather than revolution. Erasmus was a man of conscience who navigated the tumultuous waters of the Reformation with remarkable grace, calling for moderation and understanding in an era of intense conflict. This collection highlights his enduring commitment to tolerance and his belief in the power of education to elevate the individual and society.
The Complete Works also features Erasmus’ vast correspondence, which provides an intimate glimpse into his personal relationships with the intellectual giants of his age, including Thomas More and Martin Luther. These letters are filled with lively debate, wit, and personal reflection, showing Erasmus not only as a scholar but as a deeply human figure wrestling with the moral and intellectual challenges of his time.
Erasmus’ writing is timeless in its relevance. His critiques of corruption, his advocacy for reason over fanaticism, and his belief in the value of intellectual humility feel as urgent today as they did in the 16th century. His emphasis on the need for genuine dialogue and mutual understanding in the face of division resonates deeply in a modern world increasingly polarized by ideological extremes.
In summary, the Complete Works of Erasmus is an intellectual treasure trove, a collection that provides unparalleled insight into one of the greatest minds of the Renaissance. It is a vital resource for scholars, students, and anyone seeking to understand the roots of humanism and its enduring influence on Western thought. More than that, it is a testament to the power of reason, empathy, and the written word to inspire change in both the individual and society.
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Living in the early 16th century, when the printing press was making books things that non-noble, non-clergy could actually aspire to have, Erasmus became almost the founding paradigm of the "celebrity author" as we understand the concept.
Even today it's easy to see why he won over, and enraged, so many. One feels that he almost invented modern notions of satire. His "Praise of Folly" remains an amusing, winking lampoon of European self-delusion, and a stinging commentary on the powerful of both the state and the church who had turned self-aggrandizing ritual into an end in itself. His wit seems clearly a pre-cursor to that of Shakespeare and Cervantes, whom he preceded by exactly one generation.
The young Erasmus was seen as a radical at the time and viewed with distrust, particularly by the church. But in fact, what Erasmus called for was humility and moderation, a willingness on the part of Christians, which at that time and place meant members of the Catholic Church, to agree to disagree with one another, accept their common cause with folly and learn to laugh at themselves just a bit, thereby bringing peace to Catholic Europe.
His initial reaction to the Lutheran revolt was one of patience, an attempt to show both sides that they really didn't have so much to fight over and could coexist as factions of one Church. Erasmus's last writings, after this hope for peace had been smashed, are beautifully written but sad. One senses a man who has been forced into a corner of conservatism based on his disappointment with humanity's inability to not take itself, and its positions, so damn seriously. The man once viewed as a threat to the Church had become its staunchest apologist, but one that still plead, in the margins at least, for some degree of open-minded civility between people.
Even today it's easy to see why he won over, and enraged, so many. One feels that he almost invented modern notions of satire. His "Praise of Folly" remains an amusing, winking lampoon of European self-delusion, and a stinging commentary on the powerful of both the state and the church who had turned self-aggrandizing ritual into an end in itself. His wit seems clearly a pre-cursor to that of Shakespeare and Cervantes, whom he preceded by exactly one generation.
The young Erasmus was seen as a radical at the time and viewed with distrust, particularly by the church. But in fact, what Erasmus called for was humility and moderation, a willingness on the part of Christians, which at that time and place meant members of the Catholic Church, to agree to disagree with one another, accept their common cause with folly and learn to laugh at themselves just a bit, thereby bringing peace to Catholic Europe.
His initial reaction to the Lutheran revolt was one of patience, an attempt to show both sides that they really didn't have so much to fight over and could coexist as factions of one Church. Erasmus's last writings, after this hope for peace had been smashed, are beautifully written but sad. One senses a man who has been forced into a corner of conservatism based on his disappointment with humanity's inability to not take itself, and its positions, so damn seriously. The man once viewed as a threat to the Church had become its staunchest apologist, but one that still plead, in the margins at least, for some degree of open-minded civility between people.
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As a Lutheran, am I allowed to like Erasmus? Sure, his friendly ecumenism can sometimes toe the line of "can't we just all get along" over solid doctrine, but if you think his "Christian humanism" (a confusing term that I try to avoid unless it's defined really well—it seems to me as if most people who embrace the term more or less just mean Christianity proper as related to the intellectual life) means an over-reliance on reason and a minimization of the centrality of Christ, then you're quite mistaken. This excellent collection contains what must surely be one of the most underrated pieces of spiritual writing ever: the Encheiridion, or Handbook for the Militant Christian, and a couple of superb sermons that display his brimming love for the Word. On the other hand, In Praise of Folly is perhaps one of the more over-analyzed, over-popular works of the canon—a clever little thing to be sure (and disturbingly persuasive) but certainly not characteristic of its author. You should certainly spend at least a bit of time with Erasmus if you're serious about reading the great cloud of witnesses. He gives the warm satisfaction of "mere Christianity" rather than the rigorous theological declarations of the Reformers, which are equally and sometimes more satisfying in their own ways, but there is plenty of substance to be found in Erasmus. Although, fine, his "Freedom of the Will" (unfortunately not in this volume) leaves a lot to be desired, and Luther was fair in his critiques of it, although way too bombastic and hyperbolic.
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If you're into reformation theology, by all means, read it. If this is not your interest... you've been warned!
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