The teaching of Erasmus of Rotterdam is an example of the so-called transalpine humanism. Many believe that the term "Renaissance" can be attributed to Northern Europe only with a large degree of conventionality. In any case, this direction was not very similar to the Italian Renaissance. The humanists of Northern Europe tried not so much to revive the traditions of antiquity as to understand what the essence of Christianity is. Most of their free time they studied not Plato and Aristotle, but the Bible. Therefore, the "trans-Alpine Renaissance" is characterized by the features of another phenomenon - the Reformation. But most of the representatives of this Northern Renaissance (like, for example, the humanist Erasmus of Rotterdam), despite all the criticism of the Roman Catholic Church, did not go to the Protestant camp. Moreover, they wanted to reform the denomination to which they belonged, but a complete break with it frightened them. Erasmus of Rotterdam is known as the creator of a new theological system, where he tried to answer the question of what should behuman obligations to God, and what place morality and morality occupy in all this.
Who is Erasmus of Rotterdam
Briefly, the following can be said about this outstanding person. He was the illegitimate son of a priest and the daughter of a doctor, and was born in a suburb of Rotterdam called Gouda. Hence his nickname, as was customary in those days. So called clergy, mostly monks - by name and place of birth. Since his parents died early, the guardians persuaded the young man to take tonsure. But since it was not his choice, monasticism was hard for the future philosopher. Even before taking the vows, he was familiar with the ancient classics, which struck his imagination. Education helped him change his biography. One of the bishops needed a Latin secretary. Erasmus was able to take this place and, with the help of his superior, leave the ascetic life. However, he was always distinguished by deep religiosity. Erasmus traveled a lot. He had the opportunity to study at the Sorbonne. There he pretended to study theology, but in fact he studied Latin literature. Erasmus of Rotterdam dreamed of studying the Bible. But for this it was necessary to learn the Greek language. This future philosopher took up seriously. He also visited England, where he met Thomas More, and spoke with humor and positive about the customs there.
Starting activities
The views of Erasmus of Rotterdam began to take shape in Oxford. There he met withadmirers of ancient antiquities, who drew him into their circle. When the future scientist returned to Paris in 1500, the first thing he did was publish a book on Greek and Latin aphorisms. It subsequently went through several reprints. The life of a scientist received a new impetus. Now for Erasmus there were two goals - to popularize ancient authors in his homeland and to publish a reliable text of the New Testament, translated from Greek. Theology was not his strong point. The teachings of Erasmus of Rotterdam were rather moral and philosophical. He worked so hard that contemporaries wondered how one person could write so much. He creates scientific works, popular journalism and hundreds of translations into Latin of Greek manuscripts. About two thousand of his letters to friends alone have survived.
Writing major pieces
After graduating from the Sorbonne, Erasmus has to live in cramped circumstances. He often travels from Paris to the Netherlands and back, lives in Leuven, Orleans, improves his knowledge of Greek. It was during these years that Erasmus of Rotterdam wrote The Weapons of the Christian Warrior. This book became the basis of his teaching, although another work brought popularity to the philosopher. In it, he seems to echo the main motive of the Italian Renaissance. The main idea of this work is that the beacon of Christianity must be combined with the achievements of ancient antiquity. In 1506 he went to Italy, where he spent about three years. Here he manages to get a doctorate degree, visit Venice and Rome. In 1509 Erasmus againleaves for England, where he was invited by Thomas More, who at that time was the chancellor of King Henry the Eighth. The latter, while still a prince, was also friends with the philosopher and revered him greatly. For some time the hero of our story taught at Cambridge. In England, Erasmus wrote his most famous work, the playful Praise of Stupidity, which depicts such characters as the learned donkey and the wise jester. This book was printed in Paris in 1511, and since then its author has become a real star of the then Europe.
Basel Hermit
Another crowned admirer of Erasmus - Emperor Charles the Fifth - appointed him as his adviser with a good salary and the absence of any duties. This allowed the philosopher to completely surrender to his beloved work and travel. A few years later, he manages to realize his innermost dream. In Basel, the fruit of his many years of work comes out - the Greek text of the Gospel. True, biblical scholars claim that this edition also contains errors, but nevertheless it served as the basis for further critical study of the New Testament. Since then, Erasmus of Rotterdam has written many more books. His works at that time were mainly translations. Plutarch and Seneca, Cicero and Ovid, Origen and Ambrose, ancient poets, historians and Church Fathers - you can’t list everything. Although Erasmus constantly traveled between Switzerland, Freiburg and Besancon, he was called the "Basel hermit". Although already at that time he began to get sick, ailments did not prevent him from taking an active part in various intellectual discussions with his contemporaries. For example, Erasmus of Rotterdam argued furiously with Luther. The great reformer responded to the book of the "Basel hermit" "On the Freedom of Choice" with the work "On the Slavery of the Will". None of them agreed with the opponent. The works of Erasmus of the Rotterdam Basel period are also treatises on a variety of topics. These are philological delights on how to pronounce Greek and Latin words correctly, and pedagogical reflections on the correct education of rulers, and essays on eternal peace, and the search for the unity of the Church, and even New Testament stories in a free retelling. The bloody events of the Reformation horrified and repulsed him, but he remained in his opinion, forever being between two opposing camps. Erasmus of Rotterdam died in 1536, in the same Basel.
Humanist
Historians distinguish between two generations of the German-Anglo-Dutch Renaissance. Erasmus of Rotterdam belonged to the youngest of them. His real homeland was not Holland, not France or Germany, but his beloved antiquity. He knew her heroes as intimately as he knew his own friends. The humanism of Erasmus of Rotterdam was also manifested in the fact that he used science, literature and printing in order to exert an unprecedented influence on the minds of people. The powers that be competed for friendship with him, and many cities offered him a permanent salary only for him to settle there. Kings, princes and simply educated people turn to him for advice - both in the field of philosophy and politics. He knew Latin and ancient literature,probably the best in Europe at that time, and his opinion on how to pronounce certain sounds in Greek texts became the leading one in universities.
Moralist, satirist, philosopher
Those works of Erasmus of Rotterdam, which brought him unprecedented popularity and worldwide fame, were written by him, in his own words, "from nothing to do." For example, "Praise of Stupidity" was published about forty times during the author's lifetime. This good-natured satire, with a touch of sarcasm, was cheerful and positive - it did not castigate or undermine the foundations. Therefore, it was a success with the authorities. But the author himself attached more importance to his books on pedagogy, in particular on the education of Christian sovereigns and teaching children languages. He considered religious and educational activities to be the pinnacle of his searches. He called it "the philosophy of Christ." Its foundations were laid back at Oxford. There, together with other members of the circle of lovers of antiquity, it was Erasmus of Rotterdam who first formulated the foundations of Christian humanism. He outlined the main ideas of this teaching in one of his first books.
Christian Warrior Dagger
What Erasmus wrote in his youth served as a guiding star for him all his life. The title of the book also has a deep meaning. This metaphor has often been used to refer to the living conditions of a true believer. He must go into battle every day, fight for his values, oppose sins and temptations. To do this, Christianity must be simplified so that it becomes understandable to everyone. Free him fromheavy scholastic clothes that hide the very essence. It is necessary to return to the ideals of early Christianity, to understand what exactly the people who created the first communities believed in. We must adhere to strict moral rules that will allow us to lead a perfect life and help others. And, finally, one should imitate Christ himself in order to be able to realize the ideas and commandments of Scripture. And for this it is necessary to correctly understand and interpret the Good News that the Savior brought, in all its simplicity, without scholastic distortions and excesses. This is the philosophy of Christ.
Erasmus' New Theology
It has already been said that this very prolific author left such a huge number of essays, treatises and books that for a long time every educated European, especially of noble birth, studied precisely from them. After all, it was Erasmus of Rotterdam who became a role model for all civilized people of that era. The main ideas of his theological research also became the subject of study and admiration. The attention of contemporaries was attracted by the fact that the philosopher did not use traditional theological techniques. Moreover, he ridiculed scholasticism in every possible way even in the Praise of Stupidity. And in other works, he did not complain about her. The author criticizes her titles, methods, conceptual and logical apparatus, believing that Christianity is lost in her scientific sophistication. All these pompous doctors with their fruitless and empty discussions are trying to replace God with various kinds of definitions.
The philosophy of Christ is free fromall this. It is designed to replace all the sucked-out problems that are so fiercely discussed in the scientific community with ethical ones. It is not the purpose of theology to talk about what is happening in the sky. It should deal with earthly affairs, with what people need. Turning to theology, a person must find the answer to his most pressing questions. Erasmus considers the dialogues of Socrates an example of this type of reasoning. In his work “On the Benefits of Talking,” he writes that this ancient philosopher made wisdom descend from heaven and settle among people. This is exactly how – in the game, among feasts and feasts – the sublime should be discussed. Such conversations take on a pious character. Isn't that how the Lord communicated with his disciples?
Combining different traditions
Erasmus of Rotterdam often compares his satirical mocking teachings with "Alquiad's powers" - ugly terracotta figurines, inside of which are hidden statues of the gods of amazing beauty and proportionality. This means that not all of his statements should be taken literally. If he says that the Christian faith is akin to stupidity, then the author should not be mistaken for an atheist. He simply believes that it is incompatible with the so-called scholastic wisdom. After all, it is during the period of "heavenly madness" that a person can unite with God, at least for a short moment. So Erasmus of Rotterdam justified an attempt to revise ancient traditions in a Christian spirit. At the same time, he was far from, like Luther, crossing the Rubicon and discarding the Church Fathers and Sacred Tradition. On the other hand, likereformers, he called for a return to the times of the apostles and disciples of the Savior. But the philosophy of Christ had its cornerstone. All the same, he was the real humanism of the Renaissance type. Yes, Erasmus denounces both the Catholic clergy and the monastic order itself, which, according to the author, simply parasitizes on the name of Christ and on popular stupidity. He also (albeit veiledly) speaks of the inadmissibility of wars and violence in the name of religion. But still, it cannot go beyond the framework of the Catholic tradition.
Christian humanism of Erasmus of Rotterdam
One of the main concepts in this new theology is purification. Yes, man is capable of becoming the center of the universe, as the Italian humanists called for. But in order to embody this ideal, he must simplify his faith, make it sincere and begin to imitate Christ. Then he will become what the Creator intended to become. But the modern Erasmus man, as the author believed, as well as all the institutions he created, including the state and the Church, are still very far from this ideal. Christianity is actually a continuation of the quest of the best ancient philosophers. Didn't they come up with the idea of a universal religion that would lead to universal agreement? Christianity is simply the natural completion of their aspirations. Therefore, the Kingdom of Heaven in the view of Erasmus is something like the Platonic Republic, where all the beautiful things that the pagans created, the Lord also took.
The author evenexpresses an idea, surprising for those times, that the spirit of Christianity is much broader than it is customary to talk about. And among the saints of God there are a lot of those whom the church did not reckon with this person. Even Erasmus of Rotterdam calls his philosophy of Christ a rebirth. By this, he understands not only the restoration of the original purity of the church, but also the nature of man, which was created initially good. And for his sake, the Creator created this whole world, which we should enjoy. It should be said that not only Catholic authors, but above all Protestant thinkers disagreed with the ideas of Erasmus. Their discussion of human freedom and dignity is very instructive and shows that each of them saw different facets of our nature in their own way.
