In the afterword (p. 144-154), Cohen argues against Markish's conclusions, stating that Erasmus's anti-Jewish expressions show that his anti-Judaism was frequently gratuitous and malicious. This theological anti-Judaism, which became part of European culture, was perhaps not recognized by Markish as he considers only the pogrom and the Jew-hatred of the mob as antisemitism.

This book investigates how Erasmus viewed non-Christians and different races, including Muslims, Jews, the indigenous people of the Americas, and Africans. Nathan Ron argues that Erasmus was devoted to Christian Eurocentrism and not as tolerant as he is often portrayed. Erasmus’ thought is situated vis-à-vis the thought of contemporaries such as the cosmographer and humanist Aeneas Sylvius Piccolomini who became Pope Pius II; the philosopher, scholar, and Cardinal, Nicholas of Cusa; and the Dominican missionary and famous defender of the Native Americans, Bartolomé Las Casas. Additionally, the relatively moderate attitude toward Islam which was demonstrated by Michael Servetus, Sebastian Franck, and Sebastian Castellio is analyzed in comparison with Erasmus’ harsh attitude toward Islam/Turks.

This book investigates how Erasmus viewed non-Christians and different races, including Muslims, Jews, the indigenous people of the Americas, and Africans. Nathan Ron argues that Erasmus was devoted to Christian Eurocentrism and not as tolerant as he is often portrayed. Erasmus' thought is situated vis-à-vis the thought of contemporaries such as the cosmographer and humanist Aeneas Sylvius Piccolomini who became Pope Pius II; the philosopher, scholar, and Cardinal, Nicholas of Cusa; and the Dominican missionary and famous defender of the Native Americans, Bartolomé Las Casas. Additionally, the relatively moderate attitude toward Islam which was demonstrated by Michael Servetus, Sebastian Franck, and Sebastian Castellio is analyzed in comparison with Erasmus' harsh attitude toward Islam/Turks.

This book is a sequel to Nathan Ron's Erasmus and the “Other.” Should we consider Erasmus an involved or public intellectual alongside figures such as Machiavelli, Milton, Locke, Voltaire, and Montesquieu? Was Erasmus really an independent intellectual? In Ron's estimation, Erasmus did not fully live up to his professed principles of Christian peace. Despite the anti-war preaching so eminent in his writings, he made no stand against the warlike and expansionist foreign policies of specific European kings of his era, and even praised the glory won by Francis I on the battlefield of Marignano (1515). Furthermore, in the face of Henry VIII’s execution of his beloved Thomas More and John Fisher, and the atrocities committed by the Spanish against indigenous peoples in the New World, Erasmus preferred self-censorship to expressions of protest or criticism and did not step forward to reproach kings of their misdeeds or crimes.

The early sixteenth century saw a major crisis in Christian-Jewish relations: the attempt to confiscate and destroy every Jewish book in Germany. This unprecedented effort to end the practice of Judaism throughout the empire was challenged by Jewish communities, and, unexpectedly, by Johannes Reuchlin (1455-1522), the founder of Christian Hebrew studies. In 1510, Reuchlin wrote an extensive, impassioned, and ultimately successful defense of Jewish writings and legal rights, a stunning intervention later acknowledged by a Jewish leader as a ''miracle within a miracle.''The fury that greeted Reuchlin's defense of Judaism resulted in a protracted heresy trial that polarized Europe. The decade-long controversy promoted acceptance of humanist culture in northern Europe and, in several key settings, created an environment that was receptive to the nascent Reformation movement. The legal and theological battles over charges that Reuchlin's positions were "impermissibly favorable to Jews," a conflict that elicited intervention on both sides from the most powerful political and intellectual leaders in Renaissance Europe, formed a new context for Christian reflection on Judaism.David H. Price offers insight into important Christian discourses on Judaism and anti-Semitism that emerged from the clash of Renaissance humanism with this potent anti-Jewish campaign, as well as an innovative analysis of Luther's virulent anti-Semitism in the context and aftermath of the Reuchlin Affair. This book is a valuable contribution to study of an important and complex development in European history: Christians acquiring accurate knowledge of Judaism and its history.

Judaism has always been of great significance to Christianity but this relationship has also been marked by complexity and ambivalence. The emergence of new Protestant confessions in the Reformation had significant consequences for how Jews were viewed and treated. In this wide-ranging account, Kenneth Austin examines Christian attitudes toward Jews, the Hebrew language, and Jewish learning, arguing that they have much to tell us about the Reformation and its priorities—and have important implications for how we think about religious pluralism today.

This volume brings together important research on the reception and representation of Jews and Judaism in late medieval German thought, the works of major Reformation-era theologians, scholars, and movements, and in popular literature and the visual arts. It also explores social, intellectual, and cultural developments within Judaism and Jewish responses to the Reformation in sixteenth-century Germany.

The Spanish and Portuguese Jews of seventeenth-century Amsterdam cultivated a remarkable culture centered on the Bible. School children studied the Bible systematically, while rabbinic literature was pushed to levels reached by few students; adults met in confraternities to study Scripture; and families listened to Scripture-based sermons in synagogue, and to help pass the long, cold winter nights of northwest Europe. The community's rabbis produced creative, and often unprecedented scholarship on the Jewish Bible as well as the New Testament. Amsterdam's People of the Book shows that this unique, Bible-centered culture resulted from the confluence of the Jewish community's Catholic and converso past with the Protestant world in which they came to live. Studying Amsterdam's Jews offers an early window into the prioritization of the Bible over rabbinic literature -- a trend that continues through modernity in western Europe. It allows us to see how Amsterdam's rabbis experimented with new historical methods for understanding the Bible, and how they grappled with doubts about the authority and truth of the Bible that were growing in the world around them. Amsterdam's People of the Book allows us to appreciate how Benedict Spinoza's ideas were in fact shaped by the approaches to reading the Bible in the community where he was born, raised, and educated. After all, as Spinoza himself remarked, before becoming Amsterdam's most famous heretic and one of Europe's leading philosophers and biblical critics, he was "steeped in the common beliefs about the Bible from childhood on."