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1000 tulosta hakusanalla ERASMUS WILSON
Cross the prophet Job with It's a Wonderful Life and you get this award-winning poet's first-person debut novel, rife with strangeness and humor. When the angel of death climbs out of a broken washing machine and announces that the town of Erasmus is about to be destroyed, Andrew Benoit, a pastor fresh out of seminary, only has a week to save it. Erasmus turns out to be a "Potterville" where a Mrs. Primrose Davenport owns almost everything and money is God. A small band of mystics named for movie stars gather at the mystical hot spot The Instant Coffee Cup (run by the wryly named John Luther Zwingli) and hold out hope. But, as Cleaver puns, Erasmus is interested in "profit," not a "prophet." What follows is a down-the-rabbit-hole mishmash of images; the Velveteen Rabbit, Homer Simpson, Mae West, and a Knight Templar all contribute their own bits of wisdom for Andrew. There are plenty of nods to Christian history, both overt and subtle, including a scene with several saints who urge Benoit to find "the truth within" and give it a voice. But is it the town that really needs saving? Or is it something-or someone-else? This bizarre, whimsical novel will charm and delight some readers and perplex others.
The Peasant's War in Germany and his own ill-health combined to keep Erasmus confined to the city of Basel during 1525, but he was still able to maintain an active correspondence spanning all of Europe. In the preceding year, he had published De libero artbitrio/Freedom of the Will, his first open attack on the teachings of Martin Luther. Despite this public defence of Catholic doctrine, Erasmus was continually forced in his correspondence to reply to open or veiled attacks by Catholic critics. Erasmus directly addressed one of his critics, No+l BTda, of the Paris theological faculty, in the spring of 1525. BTda was preparing analyses of Erasmus' publications that would eventually form the basis for a formal condemnation. Erasmus' correspondence with BTda, intended to head off such a condemnation, continued past 1525 and became increasingly hostile in tone. That same year, Erasmus also followed up reports that an influential Italian humanist, Alberta Pio, Prince of Carpi, was circulating at the papal curia a manuscript accusing Erasmus of being the major source of Luther's errors. Again, he directly addressed his opponent in order to prove his orthodoxy and to urge (in vain) that no such attack be published. In both cases, however, despite his break with Luther and his public and private opposition to the Protestant leader Oecolampadius in Basel, he was unsuccessful in turning aside the hostility of his Catholic critics. Volume 11 of the Collected Works of Erasmus series.
Erasmus yearned to make the Bible an effective instrument in the reform of society, church, and everyday life. He therefore composed paraphrases in which the words of Holy Scripture provided the core of a text, vastly expanded to embrace the reforming `philosophy of Christ.' The Paraphrases were successful beyond all expectations, and were quickly translated into French, German, English, and other languages. This is the fourth volume of Paraphrases to be published in the New Testament Scholarship Series in the CWE. The volume includes the Paraphrases on the Pastoral Epistles and the Catholic, or General, Epistles, as well as the Paraphrase on Hebrews. These books, in the biblical text, address the central issues of the Christian life within the context of family, church, and community. The Paraphrases sharpen the accent of the biblical message, speaking in an idiom appropriate to the sixteenth century but also surprisingly relevant to our own age: they condemn, for example, every form of tyrannizing in the home and self-aggrandisement in the church; perhaps above all, the Paraphrases expose the social injustice (inevitable, Erasmus would have us believe) of those who have acquired great personal wealth. Erasmus also reformulates, and sometimes develops, some of the great theological themes already defined in earlier volumes of this series. Is sin congenital, or do we sin simply in `imitation' of Adam? How do the Hebrew Scriptures attest to the presence of divine grace in the world before the birth of Christ? What is faith if not a vision of eternal realities so sure that we can clearly recognize the things of this passing world as the shadows they are? These Paraphrases address the modern reader with the relevance of the moral issues they define and the perennial importance of the theological questions they raise. Erasmus clarified and interpreted biblical text with immense rhetorical skill. Volume 44 of the Collected Works of Erasmus series.
Erasmus yearned to make the Bible an effective instrument in the reform of society, church, and everyday life. He therefore composed Paraphrases in which the words of Holy Scripture provided the core of a text, vastly expanded to embrace the reforming `philosophy of Christ.' The Paraphrases were successful beyond all expectations, and were quickly translated into French, English, and other languages. The Paraphrase on Acts is the fifth volume of Paraphrases to be published in the New Testament Scholarship series in the Collected Works of Erasmus. The highly dramatic narrative of Acts offered Erasmus as paraphrast a treasury of golden opportunities. Its personae are kings, governors, high priests, communities of grace, and the ubiquitous and volatile mob. Here are the models to be emulated and to be avoided in both a reformed Europe and a reformed church. In the Paraphrase on Acts the splendour of popes is measured against the simplicity of St Peter, the pride of European kings warned against by the downfall of Herod . The Paraphrase on Acts commands attention also by its manifest efforts to rationalize biblical history. Erasmus persistently shows that the guidance of the Holy Spirit is nevertheless complemented by very human motivations. Moreover, the impressionistic framework of time and space in the biblical account is replaced in the Paraphrase on Acts by a careful definition of events by date and location - offering fascinating insights into the science of geography in Erasmus' day. The reader will recognize many of Erasmus' favourite theological themes, for example the sharp antithesis between faith and ceremonial works. But it is perhaps Erasmus' portrait of the Holy Spirit that will leave the deepest impression - a portrait in which images of fire turn imperceptibly but decisively into ontological realities and moral imperatives. Volume 50 of the Collected Works of Erasmus series.
The correspondence of Erasmus has never been completely translated into English, although it has long been acknowledged to be one of the most illuminating sources for the history of northern humanism and the first two decades of the Protestant Reformation. In his letters, to and from scholars and religions leaders, printers and patrons, princes and prelates in every country of western Europe, the interests and issues of that critical era found free expression. They are connected by the thread of Erasmus' personal experience, his joys and sorrows, triumphs and tribulations, and his uninhibited conversation with his friends. Erasmus himself regarded his letters as a form of literature, and they were valued in his time, as they are now, as much for their style as for their content. In The Study of Good Letters (Clarendon 1963), H.W. Garrod wrote: 'As a document of the history of the times the Letters have primary importance. Yet they ar to be valued, ultimately, not as they enable us to place Erasmus in history, but as they help us to disengage him from it, to redeem him out of history into literature, placing him where, in truth, he longed to be. Not the Folly nor the Colloquies but the Letters, are his best piece of literature. What he did in scholarship, whether biblical, patristic, or classical has been superseded - though not the fine temper of it. That fine free temper shines also in the Letters, being indeed one of the elements of literature… In the immortality of their readableness Erasmus lives securely, immune from the discredits of circumstances.' The volume of the correspondence is enormous, and its cumulative effect fully justifies the claims that have been made for its importance. Erasmus was from his youth on an indefatigable correspondent, although he was careless about preserving his own letters or those written to him until he became famous and found printers eager to publish them. As a consequence, 85 per cent of the surviving letters were written after he reached the age of forty-five. Even when he had no thought of publication, however, he strove ceaselessly to make his letters models of elegant classical latinity, while adjusting the style of each letter to fit its purpose, content, and recipient. Even the earliest letters of volume 1 bear evidence of this concern. This volume includes a number of youthful rhetorical attempts, letters describing his early vicissitudes as he struggled to maintain himself as a scholar, letters to friends and letters about enemies, letters to patrons and prospective patrons, and the beginnings of the more serious intellectual correspondence of his later years in an exchange of letters with John Colet on the subject of Christ's agony. Volume 1 of the Collected Works of Erasmus series.
The correspondence of Erasmus has never been completely translated into English, although it has long been acknowledged to be one of the most illuminating sources for the history of northern humanism and the first two decades of the Protestant Reformation. In his letters to and from scholars and religious leaders, printers and patrons, princes and prelates in every country of western Europe, the interests and issues of that critical era found free expression. They are connected by the thread of Erasmus' personal experience, his joys and sorrows, triumphs and tribulations, and his uninhibited conversation with his friends. Volume 2 contains what has survived of Erasmus' correspondence from the beginning of 1501 to the summer of 1514. This was a period of crucial importance in the career, of Erasmus, during which he emerged from the relative obscurity of his early years to achieve a dominant position as the acknowledged prince of Christian humanism. During this time he acquired his hard-won mastery of Greek, adumbrated the basic concepts of his religious thought in the Enchiridion, established his scholarly reputation with the magnificent Aldine edition of the Adagia, wrote The Praise of Folly, edited the correspondence of St Jerome, and laid the foundations for his great edition of the Greek New Testament. Although most of the letters from this period are familiar letters to friends or formal dedications to prospective patrons, there are occasional glimpses into the intense intellectual activity that filled these years. It is unfortunate that the letters which have survived do not form a continuous record of the period: the years from 1502 to 1-504 are but sparsely represented, the all- important visit to Italy in 1506-9 scarcely at all, and the first two years after the return to England completely blank. We can be grateful, however, that from 1511 on we have a substantial number of letters, including the charming series of familiar letters from Erasmus to Colet, Ammonio, and his other friends in England, written from Cambridge or London. From them emerges a portrait of Erasmus the man, newly self-confident and relaxed, sharp- tongued in criticism but a warm friend, and intensely curious about the world of affairs in England and on the continent as well as the private concerns of members of his own circle. Erasmus himself regarded his letters as a form of literature, and they were valued in his time, as they are now, as much for their style as for their content. In The Study of Good Letters (Clarendon 1963) H.VV. Garrod wrote: 'As a document of the history of the times the Letters have primary importance. Yet they are to be valued, ultimately, not as they enable us to place Erasmus in history but as they help us to disengage him from it, to redeem him out of history into literature, placing him where, in truth, he longed to be. Not the Folly, nor the Colloquies, but the Letters, are his best piece of literature. What he did in scholarship, whether biblical, patristic, or classical, has been superseded - though not the fine free temper of it. That fine free temper shines also in the Letters, being indeed one of the elements of literature . . . In the immortality of their readableness Erasmus lives securely, immune from the discredits of circumstances.' Volume 2 of the Collected Works of Erasmus series
Volume 3 contains Erasmus' surviving correspondence from August 1514 to August 1516, including one letter by Erasmus never before published in a collection of his correspondence. There are one hundred and fifty–one letters from this period, more than survive from the whole of the first forty years of his life. They range in character from hasty personal notes to extended formal treatises, and they appear with remarkable regularity. This closely woven and uniform fabric of evidence coincides with the moment in Erasmus' career that marks his departure from England and his reception on the international stage of European intellectual life. As a result we have the sense of meeting the mature Erasmus poised and confident about his future and career. When Eramus left England for Basel, he entered into an association with the printer whose household was to be the nearest thing to a spiritual home that he would ever know. And from the firm of Froben in the next two years were to appear those great works which were largely the fruit of Erasmus' labours in England – the revised Adagiorum chiliades, the edition of the letters of St Jerome, the new edition and the translation of the New Testament, and the Institutio principis christiani Together they confirmed his place at the summit of European leanring, as his new home in the Upper Rhine symbolized Erasmus' central position in the religious controversy about to divide Europe. In the words of P.S. Allen, "Eramsmus had now reached his highest point. He had equipped himself thoroughly for the work he desired to do. He was the acknowledged leader of a large band of scholars, who looked to him for guidance and were ready to second his efforts; and with the resources of Froben's press at his disposal, nothing seemed beyond his powers and his hopes." Volume 3 of the Collected Works of Erasmus series
Erasmus' Adagia has been called 'one of the world's biggest bedside books,' and certainly the more than 4000 proverbs and maxims gathered and commented on by Erasmus, sometimes in a few lines and sometimes in full-scale essays, have great appeal for both scholar and educated layman. The aim of the Adages was to recapture, in this handy portmanteau form, the outlook and way of life of the classical world through its customs, legends, and social institutions, and to put within reach of a modern public the accumulated wisdom of the past. Each adage is traced in the works of as many authors as Erasmus had to hand; always an authority is given (usually several) and often a close reference providing chapter and verse. The commentaries in the Adages give a forthright and often eloquent expression of Erasmus' opinions on the world of his day, dovetailing with his satirical works on the one hand and his popular evangelical writings on the other. Many, if not most, of the proverbs cited by Erasmus are still in our common stock of speech today. The Collected Works of Erasmus is providing the first complete translation of Erasmus' Adagia. This volume contains the initial 300 adages with notes that identify the classical sources and indicate how Erasmus' reading and thinking developed over the quarter-century spanned by the eight revisions of the original work. Volume 31 of the Collected Works of Erasmus series.
‘A knowledge of proverbs contributes to a number of things,’ wrote Erasmus in his Introduction to the Adages, ‘but to four especially: philosophy, persuasiveness, grace and charm in speaking, and the understanding of the best authors…’ This volume contains the second 500 of the more than 4000 adages gathered and commented on by Erasmus, sometimes in a few lines and sometimes in full-scale essays. The notes identify the classical sources and indicate how Erasmus’ reading and thinking developed over the quarter-century spanned by the eight revisions of the original work. Many of the proverbs cited by Erasmus are still in our common stock of speech. Volume 32 of the Collected Works of Erasmus series.
Erasmus yearned to popularize the New Testament, to make the Bible and the understanding of Scripture available to everyone – to ‘the farmer, the tailor, the mason, prostitutes, pimps, and Turks,’ in his words. He therefore composed paraphrases in order to simplify and explain Scripture. The Paraphrases were successful beyond his expectations and were quickly translated into French, German, English and other languages. In them the words of the Apostle Paul provide the core of a text which is expanded to clarify Paul’s argument, revealing its assumptions, suggesting its implications, and setting its parts more clearly in relation to each other. In this respect, it is like a commentary. But the Paraphrases are much more than commentary. They seek not only to clarify, but also to enliven. They bring the reader to a direct confrontation with the Apostle himself by presenting the whole (both core words and expansion) under the persona of Paul, vividly portraying the Apostle’s reactions to the situation to which he was responding in this letters. Erasmus takes the images and analogies through which Paul argues his case for ‘justification through faith’ and expands them into colorful and dramatic vignettes of the inner spiritual struggle and victory of ‘everyman.’ Volume 42 of the Collected Works of Erasmus series.
At the beginning of this volume, Erasmus leaves Louvain to live in Basel. Weary from the many controversies reflected in the letters of the previous volumes, he is also anxious to see the annotations to his third edition of the New Testament through Johann Froben’s press. Above all he fears that pressure from the imperial court in the Netherlands will force him to take a public stand against Luther. Erasmus completes a large number of works in the span of this volume, including the Paraphrases on Matthew and John, two new expanded editions of the Colloquies, an edition of De conscribendis epistolis, two apologiae against his Spanish detractors, and editions of Arnobius Junior and Hilary of Poitiers. But the predominant theme of the volume remains ‘the sorry business of Luther.’ The harder Erasmus persists in trying to adhere to a reasonable course between Catholic and reforming zealots, the more he finds himself ‘a heretic to both sides.’ His Catholic critics appear the more dangerous. Among them are the papal nuncio Girolamo Aleandro, who is bent on discrediting him at both the imperial and papal courts as a supporter of Luther; the Spaniard Diego López Zúñiga, who compiles a catalogue of Blasphemies and Impieties of Erasmus of Rotterdam; and the Carmelite Nicholaas Baechem, who denounces Erasmus both in public sermons and at private ‘drinking-parties.’ Erasmus’ refusal to counsel severity against the Lutherans is motivated chiefly by concern for peace and the common good of Christendom, and not by any tender regard for Luther and the other reformers. Still, many of the letters in this volume testify to his growing aversion to the reformers, and we see him moving perceptibly in the direction of his eventual public breach with them. A special feature of this volume is the first fully annotated translation of Erasmus’ Catalogues Iucubrationum (Ep 1341 A), an extremely important document for the study of Erasmus’ life and works and of the controversies they aroused. Volume 9 of the Collected Works of Erasmus series.
The tranquil world reflected in Erasmus’ early letters from Louvain gradually disintegrated in the years covered by Volume 7. In the letters of Volume 8, which spans the period of Erasmus’ last fifteen months in the Netherlands and his move to Basel during 1520 and 1521, his situation worsens. On the political front, the golden age of peace for which he had hoped is further destroyed by the war-mongering of Francis I, Henry VIII, Leo X and Charles V. In spiritual matters, Erasmus continues to be pressed harder to take a firm position for or against Luther. He persists in his earlier view, that Luther was right in his spirit but wrong in his language, and chooses not to make a public judgment against him, saying only that he will plant his feet firmly ‘on the same side, whatever it may be, as the peace of the Gospel.’ For the next seven and a half years, Erasmus is to live in Basel, a city as yet undecided which side it will take in the religious conflict, while he works ahead on his editions of the Christian Fathers and attempts to cope with the conflicts in the world around him. An exchange of letters between Juan de Vergara and Diego López Zúñiga which bears on the controversy then raging between Erasmus and Zúñiga is included as an appendix to this volume. Volume 8 of the Collected Works of Erasmus series.
Erasmus yearned to make the Bible an effective instrument in the reform of society, church, and the life of individuals in the turbulent world of the sixteenth century. He therefore composed paraphrases in which the words of Holy Scripture provided the core of a text vastly expanded to embrace the reforming ‘philosophy of Christ.’ The Paraphrases were successful beyond expectation and were quickly translated into French, German, English and other languages. Volume 49 of the Collected Works of Erasmus series.
This is the first of five volumes to appear in the section of the CWE devoted to Erasmus' spiritualia, works of spirituality that include such aspects of religion as piety, theology, and the practice of ministry. The volume begins with an introductory essay that provides the first comprehensive review of the content, sources, and style of Erasmus' many works dealing with piety. Volume 66 of the Collected Works of Erasmus series.
Of all the church Fathers, Erasmus preferred St Jerome, for in him he found the perfect combination of 'bonae litterae' and 'philosophia Christi,' which were to become the two fundamental concepts of the Erasmian reform program. This volume is devoted to Erasmus' edition of the works of St. Jerome, including his letters and a variety of other writings, and, most important, Erasmus' Life of Jerome. As a work of patristic scholarship, this first critical biography of the saint was a major achievement, distinguished for its historical portrait of Jerome with all his faults and virtues, and free of the myths, legends, and stories that grew up around him in the Middle Ages. Originally published in 1516, the edition of the works of St Jerome consisted of nine folio volumes, the first four of which were Erasmus' chief responsibility. This selection from the edition, translated and annotated by James F. Brady and John C. Olin, is the first presentation of this outstanding work since the sixteenth century and makes available parts that are both important in themselves and representative of Erasmus' contribution. Extenstive introductions and notes by the editors provide full information about the texts. Volume 61 of the Collected Works of Erasmus series.
The Annotations of Erasmus are designed for those who wish to take the study of the Bible seriously. Erasmus himself declared as much: his Annotations were not written, he implied, to provide pleasant diversions or popular entertainment. They were a work of genuine biblical scholarship. They brought to bear on theological issues of the day the light of Scripture interpreted from its own historical and literary contexts -- often with disturbing clarity. They are, moreover, replete with that Erasmian irony that so effectively exposed the personal and institutional follies of all parties in the early years of the Reformation. Erasmus wrote annotations on all the New Testament books, but among them all the annotations on Romans must hold a special place. The Epistle to the Romans has been understood as the classic theological statement by the Apostle to the gentiles of the terms on which Divine grace embraced all human beings. Besides, centuries of reflection have made Romans a focus of debate on central theological issues -- for example, the relation of the Divine Persons, the predestination of the saints, the doctrine of justification. To such problems the sometimes tortured syntax of the Greek has often obscured the clarity sought from the divine Apostle. Erasmus understood that all discussion of Romans must rest upon a sure grasp of the author's intent. His task, therefore, in the Annotations on Romans was to clarify the text of the Epistle, and so to illuminate the vision of Paul. This translation reveals the annotations as a rich storehouse of methodological discussion and semantic analysis, and a fascinating witness to the theological debates of the early sixteenth century. Volume 56 of the Collected Works of Erasmus series.
This is one of seven volumes that will contain the more than 4000 adages that Erasmus gathered and commented on, sometimes in a few lines and sometimes in full-scale essays. The notes identify the classical sources and indicate how Erasmus' reading and thinking developed over the quarter-century spanned by the eight revisions of the original work. Many of the proverbs cited by Erasmus are still in our common stock of speech. Volume 34 of the Collected Works of Erasmus series.
The final two volumes in the CWE contain an edition and translation of Erasmus's poetry. For Erasmus scholars this work affords the first opportunity to evaluate and analyse Erasmus' poems in English. And for those interested in Renaissance and Reformation poetry in general, these offer an intriguing look at the work of one of the towering figures of the period writing in a genre that was, for him, unusual. The annotations include a path-breaking commentary piece by Harry Vredeveld on Erasmus' most famous poem, `Poem on the Trouble of Old Age.' Another important feature is the appearance of the original Latin of each poem alongside the English translation. Volumes 85 and 86 of the Collected Works of Erasmus series – Two-volume set.