The first English-language popular biography of widely influential northern Renaissance scholar Erasmus of Rotterdam in twenty years. Erasmus of Rotterdam came from an obscure background but, through remarkable perseverance, skill, and independent vision, became a powerful and controversial intellectual figure in Europe in the early sixteenth century. He was known for his vigorous opposition to war, intolerance, and hypocrisy, and at the same time for irony and subtlety that could confuse his friends as well as his opponents. His ideas about language, society, scholarship, and religion influenced the rise of the Reformation and had a huge impact on the humanities, and that influence continues today. This book shows how an independent textual scholar was able, by the power of the printing press and his wits, to attain both fame and notoriety. Drawing on the immense wealth of recent scholarship devoted to Erasmus, Erasmus of Rotterdam is the first English-language popular biography of this crucial thinker in twenty years.

This book provides the first analysis of the development of Erasmus’ historical methodology and its impact on Roman Catholic and Protestant theologians. Combining a biography of Erasmus with the larger theological debates and the intellectual history of his time, Christine Christ-von Wedel reveals many of previously unexplored influences on Erasmus, as well as his influences on his contemporaries. Erasmus of Rotterdam is a revised and considerably enlarged translation of Christ-von Wedel’s well-received 2003 study, originally published in German. Observing the influence of classical, biblical, patristic, scholastic, and late medieval vernacular and popular sources on Erasmus’ writing, the author provides comparisons with theologians Agrippa, Lefèvre d’Étaples, Eck, Luther, and Zwingli to demonstrate not only the singularity of Erasmus’ intellect, but also the enormous impact he had on the Reformation. The result is a lively picture of the man and his time, in which Erasmus emerges as both a devout Christian and a critical seeker of truth who conceded the ambiguities that he could not resolve.

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.

In his writings Erasmus was more interested in arguing than in settling a case. However the equivocation we find in his writings is more than a literary game or a technical expedient. It is the corollary of his scepticism. One can hardly expect unequivocal statements on complex issues such as the role of women in society from a man who holds that `human affairs take so many shapes that definite answers cannot be provided for them all.' But as Erika Rummel demonstrates, the difficulties of interpreting Erasmus' texts do not invalidate their use as sources of social history; they only prevent us from ascribing the views expressed specifically to Erasmus. What emerges from the text is a composite picture of women's role in society, reflecting a spectrum of views held in Erasmus' time rather than a coherent set of views advocated by him personally. Erasmus on Women offers selections from Erasmus' manuals on marriage and widowhood, his rhetorical treatises, and the Colloquies. The texts deal with the courtship, marriage, child-rearing, and widowhood. Selections treating particular topics, such as prostitution, scholarship, and activism, are placed within the context in which they are discussed by Erasmus. Erasmus' dialogues present a lively cast of virgins and mothers, housewives and harlots, shrews and activists. The fifteen texts and excerpts offered here represent a mixture of traditional and progressive thought. Along the traditional lines, he commends women for their role as caregivers and for their service to God and society. In contrast, he holds progressive views (by the standards of his time) on the education of women and breaks with tradition by challenging the idea that celibacy is superior to the married state. Erasmus' views were radical for his time and frequently involved him in controversy. Lavishly praised by some, his writings were bitterly denounced by others. Yet the wide dissemination of his writings makes him an important commentator and influence on the social thought of the sixteenth century.

When did you last tell your children to put their hand over their mouth when they yawn? When did you last suggest that when they are introduced to someone they should shake hands firmly and look them in the eye? Do you suggest that they should wait until everyone is served before they eat rather than hoover up the best bit for themselves? Do you demand that your young daughter dress decorously lest she elicit outraged looks? Do you think that the children of today have disgraceful manners? Unlike, of course, when you were young ... Well, that's certainly what Erasmus of Rotterdam thought in 1530 when he published De Civilitate Morum Puerilium: A Handbook on Good Manners for Children. He felt that learning good manners was crucial to a child's upbringing, and that the uncouth and ill-disciplined behaviour around him demanded a new kind of book. After all, as William of Wykeham memorably said in the 1350s, 'Manners maketh man'. A Handbook on Good Manners for Children is considered to be the first treatise in Western Europe on the moral and practical education of children. It was a massive bestseller - indeed the biggest-selling book of the sixteenth century - going into 130 editions over 300 years and being translated into 22 languages within ten years of its publication. In it, Erasmus concerns himself with matters such as how to dress, how to behave at table, how to converse with one's elders and contemporaries, how to address the opposite sex and much else. For example: Table Manners 'It's just as rude to lick greasy fingers as it is to wipe them on your clothing, Use a cloth or napkin instead.' 'Some people, no sooner than they've sat down, immediately stick their hands into the dishes of food. This is the manner of wolves.' 'Making a raucous noise or shrieking intentionally when you sneeze, or showing off by carrying on sneezing on purpose, is very ill-mannered.' 'To fidget around in your seat, and to settle first on one buttock and then the next, gives the impression that you are repeatedly farting, or trying to fart.' The advice is as relevant today as it was 500 years ago.

"Desiderius Erasmus of Rotterdam" by Ephraim Emerton is a captivating biography that sheds light on the life and contributions of the esteemed scholar Desiderius Erasmus. Emerton's meticulous research and vivid storytelling offer readers an in-depth exploration of Erasmus's impact on Renaissance humanism and his role as a leading intellectual figure. This book is a must-read for those interested in the life and enduring legacy of one of history's most influential thinkers.

A deeply textured dual biography and fascinating intellectual history that examines two of the greatest minds of European history—Desiderius Erasmus and Martin Luther—whose heated rivalry gave rise to two enduring, fundamental, and often colliding traditions of philosophical and religious thought. Erasmus of Rotterdam was the leading figure of the Northern Renaissance. At a time when Leonardo, Michelangelo, and Raphael were revolutionizing Western art and culture, Erasmus was helping to transform Europe’s intellectual and religious life, developing a new design for living for a continent rebelling against the hierarchical constraints of the Roman Church. When in 1516 he came out with a revised edition of the New Testament based on the original Greek, he was hailed as the prophet of a new enlightened age. Today, however, Erasmus is largely forgotten, and the reason can be summed up in two words: Martin Luther. As a young friar in remote Wittenberg, Luther was initially a great admirer of Erasmus and his critique of the Catholic Church, but while Erasmus sought to reform that institution from within, Luther wanted a more radical transformation. Eventually, the differences between them flared into a bitter rivalry, with each trying to win over Europe to his vision. In Fatal Discord, Michael Massing seeks to restore Erasmus to his proper place in the Western tradition. The conflict between him and Luther, he argues, forms a fault line in Western thinking—the moment when two enduring schools of thought, Christian humanism and evangelical Christianity, took shape. A seasoned journalist who has reported from many countries, Massing here travels back to the early sixteenth century to recover a long-neglected chapter of Western intellectual life, in which the introduction of new ways of reading the Bible set loose social and cultural forces that helped shatter the millennial unity of Christendom and whose echoes can still be heard today. Massing concludes that Europe has adopted a form of Erasmian humanism while America has been shaped by Luther-inspired individualism.