Erasmus (English Wikipedia)

"Poverty stricken, suffering from quartan fever, and pressurized by his guardians"Juhász, Gergely (1 January 2019). "The Making of Erasmus's New Testament and Its English Connections". Sparks and Lustrous Words: Literary Walks, Cultural Pilgrimages. Archived from the original on 9 September 2023. Retrieved 23 May 2024.
"...the goal of De bello Turcico was to warn Christians and the Church of moral deterioration and to exhort them to change their ways.... Erasmus' objection to crusades was by no means an overall opposition to fighting the Turks. Rather, Erasmus harshly condemned embezzlement and corrupt fundraising, and the Church's involvement in such nefarious activities, and regarded them as inseparable from waging a crusade." Ron, Nathan (1 January 2020). "The Non-Cosmopolitan Erasmus: An Examination of his Turkophobic/Islamophobic Rhetoric". Akademik Tarih ve Düşünce Dergisi (Academic Journal of History and Idea). pp. 97,98
"According to Erasmus, Lucian's laughter is the most appropriate instrument to guide pupils towards moral seriousness because it is the denial of every peremptory and dogmatic point of view and, therefore, the image of a joyful pietas ("true religion ought to be the most cheerful thing in the world"; De recta pronuntiatione, CWE 26, 385). By teaching the relativity of communicative situations and the variability of temperaments, the laughter resulting from the art of rhetoric comes to resemble the most sincere content of Christian morality, based on tolerance and loving persuasion." Bacchi, Elisa (2019). "Hercules, Silenus and the Fly: Lucian's Rhetorical Paradoxes in Erasmus' Ethics". Philosophical Readings Online Journal of Philosophy. CI (2). Archived from the original on 1 November 2023. Retrieved 20 October 2023.
Kraebel, Andrew (2011). "Richard of St. Victor, On the Four Degrees of Violent Love". Victorine Texts in Translation. 2.
Kaminska, Barbara A. "But for the Voice, the Likeness is Alive": Portraits of Erasmus of Rotterdam and Their Reception among Renaissance Humanists. in Borusowski, Piotr (2020). Ingenium et labor. Studia ofiarowane Profesorowi Antoniemu Ziembie z okazji 60. urodzin. UNIWERSYTET WARSZAWSKI.
Williams, David (20 January 2024). The Communion of the Book. McGill-Queens University Press. ISBN 9780228014690.
Fudge, Thomas (1 January 1997). "Icarus of Basel? Oecolampadius and the Early Swiss Reformation". Journal of Religious History. 21 (3): 268–284. doi:10.1111/1467-9809.00039.
Franceschini, Chiara (1 January 2014). ""Erasmus and Faustus of Riez's De gratia"". Rivista di Storia del Cristianesimo. XI (2): 367–390. Retrieved 23 March 2024.
Papy, Jan. Erasmus, Europe and Cosmopolitanism: the Humanist Image and Message in his Letters.

alfsvag.com

Alfsvåg, Knut (October 1995). The Identity of Theology (Dissertation) (PDF). pp. 6, 7.

altbasel.ch

"Altbasel – Erasmus in Basel". altbasel.ch. Archived from the original on 8 January 2024. Retrieved 8 January 2024.

american.edu

digitalcommons.wcl.american.edu

Cheng-Davies, Tania (1 May 2023). "Erasmian Perspectives on Copyright: Justifying a Right to Research". Joint PIJIP/TLS Research Paper Series. Archived from the original on 7 January 2024. Retrieved 7 January 2024.

apostoliki-diakonia.gr

"Αποστολική Διακονία της Εκκλησίας της Ελλάδος". apostoliki-diakonia.gr.

archive.org

Erasmus, Desiderius; Nichols, Francis Norgan (1901–1918). The Epistles of Erasmus: from his earliest letters to his fifty-first year arranged in order of time. London: Longmans, Green.
- Seltman, Charles (1957). Wine In The Ancient World.
- Froude, James Anthony Life and letters of Erasmus: lectures delivered at Oxford 1893–4 (London: Longmans, Green & Co. 1894), p. 359
- The Reformers on the Reformation (foreign), London, Burns & Oates, 1881, pp. 13–14. [2] See also Erasmus, Preserved Smith, 1923, Harper & Brothers, pp. 391–92. [3]
- Concordia Theological Journal Archived 26 March 2023 at the Wayback Machine Was Erasmus Responsible for Luther? A Study of the Relationship of the Two Reformers and Their Clash Over the Question of the Will, Reynolds, Terrence M. p. 2, 1977. Reynolds references Arthur Robert Pennington The Life and Character of Erasmus, p. 219, 1875.
- Spitz, Lewis W. (1967). "Desiderius Erasmus". Reformers in Profile: [essays].
- Gilson, Étienne (1990). Medieval Essays.
belmontabbey.org.uk
- Dispensed of his vows of stability and obedience Archived 6 June 2019 at the Wayback Machine from his obligations "by the constitutions and ordinances, also by statutes and customs of the monastery of Stein in Holland", quoted in J. K. Sowards, The Two Lost Years of Erasmus: Summary, Review, and Speculation, Studies in the Renaissance, Vol. 9 (1962), p. 174. Erasmus continued to report occasionally to the prior, who disputed the validity of the 1505 dispensation.
books.google.com
- Erasmus editor Harry Vredeveld argues that the letters are "surely expressions of true friendship", citing what Erasmus wrote in his Letter to Grunnius about an earlier teenage infatuation with a "Cantellius": "It is not uncommon at [that] age to conceive passionate attachments [fervidos amores] for some of your companions". However, he allows "That these same letters, which run the gamut of love's emotions, are undoubtedly also literary exercises—rhetorical progymnasmata—is by no means a contradiction of this."Harry Vredeveld, ed. (1993), Collected Works of Erasmus: Poems, Translated by Clarence H. Miller, University of Toronto Press, p. xv, ISBN 9780802028679
- "Erasmus had been criticizing the Catholic church for years before the reformers emerged, and not just pointing up its failings but questioning many of its basic teachings. He was the author of a series of publications, including a Greek edition of the New Testament (1516), which laid the foundations for a model of Christianity that called for a pared-down, internalized style of religiosity focused on Scripture rather than the elaborate, and incessant, outward rituals of the medieval church. Erasmus was not a forerunner in the sense that he conceived or defended ideas that later made up the substance of the Reformation thought. [...] It is enough that some of his ideas merged with the later Reformation message." Dixon, C. Scott (2012). Contesting the Reformation. Wiley-Blackwell. p. 60. ISBN 978-1-4051-1323-6.
- Harry Vredeveld, ed. (1993), Collected Works of Erasmus: Poems, Translated by Clarence H. Miller, University of Toronto Press, pp. xiv–xv, ISBN 9780802028679
- Erasmus, Desiderius (23 May 2009). Collected Works of Erasmus: Paraphrases on the Epistles to the Corinthians, Ephesians, Philippans, Colossians, and Thessalonians, Volume 43. University of Toronto Press. ISBN 9781442691773. Archived from the original on 11 August 2023. Retrieved 7 August 2023.
- Hunt Janin (2014). The University in Medieval Life, 1179–1499 (illustrated ed.). McFarland. p. 159. ISBN 978-0-7864-5201-9. Extract of page 159
- Erasmus, Desiderius (1989). Collected Works of Erasmus: Spiritualia. University of Toronto Press. ISBN 978-0-8020-2656-9.
- Tracy, James D. (1972). Erasmus, the Growth of a Mind. Librairie Droz. ISBN 978-2-600-03041-0. Archived from the original on 28 November 2023. Retrieved 26 November 2023.
- Emerton, Ephraim (25 July 2020). Desiderius Erasmus of Rotterdam. BoD – Books on Demand. ISBN 978-3-7523-4313-7.
- Tracy, James D. (1 January 1996). Erasmus of the Low Countries. University of California Press. ISBN 978-0-520-08745-3. Retrieved 4 August 2023.
- Müller, Christian (2006). Hans Holbein the Younger: The Basel Years, 1515–1532. Prestel. p. 296. ISBN 978-3-7913-3580-3.
- Wilson, Derek (1996). Hans Holbein: Portrait of an Unknown Man. Phoenix Giant. pp. 161–162. ISBN 978-0297 815617.
- Erasmus (1813). "The Complaint of Peace, p57". Google Books. Archived from the original on 15 July 2023. Retrieved 19 June 2023.
- Tracy, James D. (23 October 2018). Holland Under Habsburg Rule, 1506–1566: The Formation of a Body Politic. Univ of California Press. pp. 68–70. ISBN 978-0-520-30403-1. Retrieved 4 August 2023.
- "Letter of 6 September 1524". Collected Works of Erasmus. Vol. 10. University of Toronto Press. 1992. p. 380. ISBN 0-8020-5976-7.
- István Pieter Bejczy (2001). Erasmus and the Middle Ages: The Historical Consciousness of a Christian Humanist. Brill. p. 172. ISBN 90-04-12218-4.
- The Reformers on the Reformation (foreign), London, Burns & Oates, 1881, pp. 13–14. [2] See also Erasmus, Preserved Smith, 1923, Harper & Brothers, pp. 391–92. [3]
- "Circumspice populum istum Euangelicum…" Latin text in Erasmus, Opera Omnia, (1706), vol. 10, 1578BC. [4]
brill.com
- Ptaszyński, Maciej (8 October 2021). "Theologians and Their Bellies: The Erasmian Epithet Theologaster during the Reformation". Erasmus Studies. 41 (2): 200–229. doi:10.1163/18749275-04102001. ISSN 1874-9275. S2CID 240246657. Archived from the original on 10 August 2023. Retrieved 9 August 2023.
- Seidel Menchi, S. (ed.). "Opera Omnia Desiderii Erasmi – Erasmus, Opera Omnia". Brill. pp. 50–51. Retrieved 21 December 2022.
- Terrence J. Martin, Truth and Irony[1] quoted in Moore, Michael (2019). "Truth and Irony: Philosophical Meditations on Erasmus (Review)". Erasmus Studies. 39 (1). doi:10.1163/18749275-03901009. S2CID 171963677. Archived from the original on 30 December 2023. Retrieved 22 June 2023.
- Tello, Joan. Catalogue of the Works of Erasmus of Rotterdam. In Eric MacPhail (ed.), A Companion to Erasmus. Leiden and Boston: Brill, 2023, 225–344.
- "Erasmus Studies". Brill.
- Gleason, John B. (1 January 1990). "The Allegation of Erasmus' Syphilis and the Question of His Burial Site". Erasmus Studies. 10 (1): 122–139. doi:10.1163/187492790X00085. ISSN 1874-9275. Retrieved 19 July 2023.
britannica.com
- Tracy, James D. "Desiderius Erasmus Biography & Facts". Encyclopædia Britannica. Archived from the original on 29 May 2018. Retrieved 29 May 2018.
- "Alexander Hegius". Encyclopedia Britannica. Archived from the original on 1 May 2023. Retrieved 1 May 2023.
- "Erasmus". www.britannica.com. 23 October 2023. Archived from the original on 26 April 2019. Retrieved 22 April 2023.
- - "Erasmus – Dutch Humanist, Protestant Challenge". www.britannica.com. Archived from the original on 21 June 2023. Retrieved 21 June 2023.
  - "Praise of Folly | work by Erasmus | Britannica".
  - "Erasmus – Dutch Humanist, Protestant Challenge". www.britannica.com. Archived from the original on 21 June 2023. Retrieved 21 June 2023.
  britishmuseum.org
  - "Portrait of Erasmus of Rotterdam (Hans Holbein the Younger)". print. British Museum. Archived from the original on 17 July 2023. Retrieved 17 July 2023. quoting G. Bartrum, German Renaissance Prints 1490–1550, BM exh. cat. 1995, no. 238.
  brynmawr.edu
  repository.brynmawr.edu
  - Regier, Willis (1 January 2011). "Review of Erasmus, Controversies: Collected Works of Erasmus, vol. 78, trans. Peter Matheson, Peter McCardle, Garth Tissol, and James Tracy". Bryn Mawr Review of Comparative Literature. 9 (2). ISSN 1523-5734. Archived from the original on 6 August 2023. Retrieved 6 August 2023.
  bmcr.brynmawr.edu
  - Mccuaig, William (1994). "(Review) The Collected Works of Erasmus, vol 44". The Medieval Review. 44 (9). Archived from the original on 25 April 2024. Retrieved 25 April 2024.
  byu.edu
  scholarsarchive.byu.edu
  - Campion, Edmund (2003). "Erasmus and Switzerland". Swiss American Historical Society. 39 (3). Archived from the original on 21 June 2023. Retrieved 21 June 2023.
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  - "Old Library Collections". Queens' College Cambridge. Queens' Rare Book and Special Collections. Queens.cam.ac.uk. Archived from the original on 13 December 2013. Retrieved 8 March 2014.
  - "Erasmus Building history". www.queens.cam.ac.uk. Queens' College.
  venn.lib.cam.ac.uk
  - "Erasmus, Desiderius (ERSS465D)". A Cambridge Alumni Database. University of Cambridge.
  divinity.cam.ac.uk
  - van Kooten, George. "Three Symposia" (PDF). Faculty of Divinity. University of Cambridge. Archived (PDF) from the original on 11 August 2023. Retrieved 5 August 2023.
  cambridge.org
  - Ron, Nathan (2019). "Erasmus' attitude to towards Islam in the light of Nicholas of Cusa's De pace fidei and Cribiatio alkorani" (PDF). Revista Española de Filosofía Medieval. 26 (1): 113–136. doi:10.21071/refime.v26i1.11846. S2CID 200062225. Archived (PDF) from the original on 15 July 2023. Retrieved 15 July 2023. Reviewed: Renaissance Quarterly Archived 29 July 2023 at the Wayback Machine
  - Rummel, Erika (2004). "The theology of Erasmus". The Cambridge Companion to Reformation Theology. Cambridge Companions to Religion. Cambridge University Press: 28–38. doi:10.1017/CCOL0521772249.005. ISBN 9780521772242. Archived from the original on 10 November 2023. Retrieved 10 November 2023.
  - Shoes, Boots, Leggings, and Cloaks: The Augustinian Canons and Dress in Later Medieval England [5]
  cambridgescholars.com
  - Coroleu, Alejandro (2014). Printing and Reading Italian Latin Humanism in Renaissance Europe (ca. 1470-ca. 1540) (PDF). Cambridge Scholars Publishing. p. 15. ISBN 978-1-4438-5894-6. Archived (PDF) from the original on 11 July 2023. Retrieved 11 July 2023.
  catholicherald.co.uk
  - Withnell, Stephen (25 April 2019). "A terrible pope but a patron of genius". Catholic Herald. Archived from the original on 27 April 2024. Retrieved 27 April 2024.
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  - "Philip Schaff: History of the Christian Church, Volume VII. Modern Christianity. The German Reformation – Christian Classics Ethereal Library". ccel.org. Archived from the original on 21 June 2023. Retrieved 2 December 2023.
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  - A Religious Pilgrimage, Seery, Stephenia. "The Colloquies of Erasmus". it.cgu.edu.
  christianunity.va
  - Koch, Kurt. "Bible Engagement in the Catholic Church Tradition. Conference on the occasion of the annual retreat of the Board of Management of the American Bible Society in Rome". www.christianunity.va. Archived from the original on 3 March 2024. Retrieved 3 March 2024.
  cite-osucc.com
  - "Why don't we all reflect: this must be a marvelous and new philosophy since, in order to reveal it to mortals, he who was god became man..."Erasmus (1516). Paraclesis (PDF). Archived (PDF) from the original on 11 August 2023. Retrieved 11 August 2023.
  clarion-journal.com
  - Dart, Ron. "Erasmus: Then and Now". Clarion: Journal for Religion, Peace and Justice. Archived from the original on 30 November 2023. Retrieved 28 November 2023.
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  - "Terminus, the Device of Erasmus". Cleveland Museum of Art. 31 October 2018. Retrieved 9 January 2022.
  - "Terminus, the Device of Erasmus". Cleveland Museum of Art. 31 October 2018. Retrieved 9 January 2022.
  comment.org
  - Wolfe, Gregory (1 March 2012). "Erasmus is an Eel: Renaissance Humanist Hero". Comment Magazine.
  commercialarbitrationineurope.wordpress.com
  - Xheraj, Blerina (4 December 2020). "Erasmus, Jus Canonicum and Arbitration". The Social and Psychological Underpinnings of Commercial Arbitration in Europe. University of Leicester. Archived from the original on 19 June 2023. Retrieved 19 June 2023.
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  - Meyer, Carl (1 December 1969). "Erasmus on the Study of Scriptures". Concordia Theological Monthly. 40 (1). Archived from the original on 25 December 2023. Retrieved 25 December 2023.
  ctsfw.net
  - Concordia Theological Journal Archived 26 March 2023 at the Wayback Machine Was Erasmus Responsible for Luther? A Study of the Relationship of the Two Reformers and Their Clash Over the Question of the Will, Reynolds, Terrence M. p. 2, 1977. Reynolds references Arthur Robert Pennington The Life and Character of Erasmus, p. 219, 1875.
  cuapress.org
  - Terrence J. Martin, Truth and Irony[1] quoted in Moore, Michael (2019). "Truth and Irony: Philosophical Meditations on Erasmus (Review)". Erasmus Studies. 39 (1). doi:10.1163/18749275-03901009. S2CID 171963677. Archived from the original on 30 December 2023. Retrieved 22 June 2023.
  - Martin, Terence J. (12 January 2024). The Christology of Erasmus: Christ, Humanity, and Peace. CUA Press. ISBN 978-0-8132-3802-9. Archived from the original on 19 April 2024. Retrieved 23 May 2024.
  davidkute.com
  - Kute, David (26 December 2019). "Erasmus and the Ideal Ruler".
  dbnl.org
  - Erasmus used similar expressions in letters to other friends at the time.^[11]^: 17
    D. F. S. Thomson found two other similar contemporary examples of humanist monks using similar florid idiom in their letters. Thomson, D.F.S. (1969). "Erasmus as a poet in the context of northern humanism". De Gulden Passer (in Dutch). 47: 187–210.
    Historian Julian Haseldine has noted that medieval monks used charged expressions of friendship with the same emotional content regardless of how well-known the person was to them: so this language was sometimes "instrumental" rather than "affective." However, in this case we have Erasmus' own attestation of the genuine rather than formal fondness. Haseldine, Julian (2006). "Medieval Male Friendship Networks". The Monastic Review Bulletin (12). p.19.
  degruyter.com
  - "842 / To Helias Marcaeus – 863 / From Jakob Spiegel". The Correspondence of Erasmus: 2–105. 31 December 1982. doi:10.3138/9781442681026-004. ISBN 978-1-4426-8102-6.
  doi.org
  - The canonry burnt down in 1549 and the canons moved to Gouda. Klein, Jan Willem; Simoni, Anna E.C. (1994). "Once more the manuscripts of Stein monastery and the copyists of the Erasmiana manuscripts". Quaerendo. 24 (1): 39–46. doi:10.1163/157006994X00117.
  - This assertion is contradicted by Gonzalo Ponce de Leon speaking in 1595 at the Roman Congregation of the Index on the (mostly successful) de-prohibition of Erasmus' works said that he died "as a Catholic having received the sacraments." Menchi, Silvana Seidel (2000). "Sixteenth-Annual Bainton Lecture". Erasmus of Rotterdam Society Yearbook. 20 (1): 30. doi:10.1163/187492700X00048.
  - "He left a small fortune, in trusts for the benefit of the aged and infirm, the education of young men of promise, and as marriage portions for deserving young women – nothing, however, for Masses for the repose of his soul." Kerr, Fergus (2005). "Comment: Erasmus". New Blackfriars. 86 (1003): 257–258. doi:10.1111/j.0028-4289.2005.00081.x. ISSN 0028-4289. JSTOR 43250928.
  - His mode of expression made him "slippery like a snake", according to Luther,Visser, Arnoud (2017). "Irreverent Reading: Martin Luther as Annotator of Erasmus". The Sixteenth Century Journal. 48 (1): 87–109. doi:10.1086/SCJ4801005. hdl:1874/348917. S2CID 31540853.)
  - "Latin: Vicit mansuetudine, vicit beneficentia" R. Sider translates vicit as "he prevailed" Sider, Robert D. (31 December 2019). "A System or Method of Arriving by a Short Cut at True Theology by Desiderius Erasmus of Rotterdam". The New Testament Scholarship of Erasmus: 479–713. doi:10.3138/9781487510206-020. ISBN 9781487510206. S2CID 198585078.
  - According to historian Thomas Tentler, few Christians from his century gave as much emphasis as Erasmus to a pious attitude to death: the terrors of death are "closely connected to guilt from sin and fear of punishment" the antidote to which is first "trust in Christ and His ability to forgive sins", avoiding (Lutheran) boastful pride, then a loving, undespairing life lived with appropriate penitence. The priests' focus in the Last Rites should be comfort and hope. Tentler, Thomas N. (1965). "Forgiveness and Consolation in the Religious Thought of Erasmus". Studies in the Renaissance. 12: 110–133. doi:10.2307/2857071. ISSN 0081-8658. JSTOR 2857071. Archived from the original on 25 December 2023. Retrieved 25 December 2023.
  - Baker-Smith, Dominic (1994). "Uses of Plato by Erasmus and More". Platonism and the English Imagination. pp. 86–99. doi:10.1017/CBO9780511553806.010. ISBN 9780521403085. p. 92: Erasmus does not engage with Plato as a philosopher, at least not in any rigorous sense, but rather as a rhetorician of spiritual experience, the instigator of a metaphorical system which coheres effectively with Pauline Christianity.
  - "Despite a lack of formal philosophical training and an antipathy to medieval scholasticism, Erasmus possessed not only a certain familiarity with Thomas Aquinas, but also close knowledge of Plato and Aristotle. Erasmus' interest in some Platonic motifs is well known. But the most consistent philosophical theme in Erasmus' writings from his earliest to his latest was that of the Epicurean goal of peace of mind, ataraxia. Erasmus, in fact, combined Christianity with a nuanced Epicurean morality. This Epicureanism, when combined in turn with a commitment to the consensus Ecclesiae as well as with an allergy to dogmatic formulations and an appreciation of the Greek Fathers, ultimately rendered Erasmus alien to Luther and Protestantism though they agreed on much." Abstract of Monfasani, John (2012). "Twenty-fifth Annual Margaret Mann Phillips Lecture: Erasmus and the Philosophers". Erasmus of Rotterdam Society Yearbook. 32 (1): 47–68. doi:10.1163/18749275-00000005.
  - In the Adagia, Erasmus quotes Aristotle 304 times, "making extensive use of the moral, philosophical, political, and rhetorical writings as well as those on natural philosophy, while completely shunning the logical works that formed the basis for scholastic philosophy" Mann Phillips, Margaret (1964). The 'Adages' of Erasmus. A Study with Translations. Cambridge University Press. apud Traninger, Anita (25 January 2023). "Erasmus and the Philosophers". A Companion to Erasmus. pp. 45–67. doi:10.1163/9789004539686_005. ISBN 9789004539686.
  - Rice puts it "Philosophy is felt to be a veil of pretense over an unethical reality...pious disquisitions cannot excuse immorality." Rice, Eugene F. (1950). "Erasmus and the Religious Tradition, 1495–1499". Journal of the History of Ideas. 11 (4): 387–411. doi:10.2307/2707589. ISSN 0022-5037. JSTOR 2707589. Archived from the original on 30 October 2023. Retrieved 25 October 2023. pp. 402–404
  - "I find that in comparison with the Fathers of the Church our present-day theologians are a pathetic group. Most of them lack the elegance, the charm of language, and the style of the Fathers. Content with Aristotle, they treat the mysteries of revelation in the tangled fashion of the logician. Excluding the Platonists from their commentaries, they strangle the beauty of revelation." Enchiridion, Erasmus, apud Markos, Louis A. (April 2007). "The Enchiridion of Erasmus". Theology Today. 64 (1): 80–88. doi:10.1177/004057360706400109. S2CID 171469828. p. 86
  - Similar to John Wycliffe's statement "the greatest philosopher is none other than Christ."Lahey, Stephen Edmund (1 May 2009). John Wyclif. doi:10.1093/acprof:oso/9780195183313.003.0005.
  - "The gospel text for Erasmus, and many others, possessed "the capacity to transform our inner self by the presence of God as incarnated in the text (or 'inverbation') Leushuis, Reinier (3 July 2017). "Emotion and Imitation: The Jesus Figure in Erasmus's Gospel Paraphrases". Reformation. 22 (2): 82–101. doi:10.1080/13574175.2017.1387967. S2CID 171463846.^: 93
  - "Erasmus is so thoroughly, radically Christ-centered in his understanding of both Christian faith and practice that if we overlook or downplay this key aspect of his character and vision, we not only do him a grave disservice but we almost completely misunderstand him."Markos, Louis A. (April 2007). "The Enchiridion of Erasmus". Theology Today. 64 (1): 80–88. doi:10.1177/004057360706400109. S2CID 171469828.
  - "Erasmus is so thoroughly, radically Christ-centered in his understanding of both Christian faith and practice that if we overlook or downplay this key aspect of his character and vision, we not only do him a grave disservice but we almost completely misunderstand him."Markos, Louis A. (April 2007). "The Enchiridion of Erasmus". Theology Today. 64 (1): 80–88. doi:10.1177/004057360706400109. S2CID 171469828.
  - Vollerthun, Ursula; Richardson, James L. (31 August 2017). The Idea of International Society: Erasmus, Vitoria, Gentili and Grotius. doi:10.1017/9781108264945.005.
  - Erasmus, Desideriushg (1978). Literary and Educational Writings, 1 and 2: Volume 1: Antibarbari / Parabolae. Volume 2: De copia / De ratione studii, Volume 23–24. Vol. 23–24. University of Toronto Press. doi:10.3138/9781442676695. ISBN 978-0-8020-5395-4. JSTOR 10.3138/9781442676695.
  - Olin, John (23 October 2020). "Introduction: Erasmus, a Biographical Sketch". Christian Humanism and the Reformation: 1–38. doi:10.1515/9780823295289-004. ISBN 978-0-8232-9528-9.
  - Goudriaan, Koen (6 September 2019). "New Evidence on Erasmus' Youth". Erasmus Studies. 39 (2): 184–216. doi:10.1163/18749275-03902002. hdl:1871.1/2eb41bd4-6929-41be-a984-94747300015a. S2CID 203519815.
  - Mansfield, Bruce (6 May 2003). "Erasmus in the Twentieth Century: Interpretations 1920-2000". Erasmus in the Twentieth Century. University of Toronto Press. doi:10.3138/9781442674554. ISBN 978-1-4426-7455-4.
  - Miller, Clement A. (1966). "Erasmus on Music". The Musical Quarterly. 52 (3): 332–349. doi:10.1093/mq/LII.3.332. ISSN 0027-4631. JSTOR 3085961. Archived from the original on 9 September 2023. Retrieved 13 December 2023.
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  - De Lang, Marijke H. (1991). "Jean Gerson's Harmony of the Gospels (1420)". Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History. 71 (1): 37–49. doi:10.1163/002820391X00023. ISSN 0028-2030. JSTOR 24009392.
  - Demolen, Richard L. (1973). "Erasmus' Commitment to the Canons Regular of St. Augustine". Renaissance Quarterly. 26 (4): 437–443. doi:10.2307/2859495. JSTOR 2859495. S2CID 163219853.
  - Allen, Grace (24 October 2019). "Mirrors for secretaries: the tradition of advice literature and the presence of classical political theory in Italian secretarial treatises". Laboratoire Italien (23). doi:10.4000/laboratoireitalien.3742.
  - Klein, Jan Willem (21 June 2018). "Copyist B of the Erasmiana Manuscripts in Gouda Identified". Quaerendo. 48 (2): 95–105. doi:10.1163/15700690-12341402. S2CID 165911603.
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    Gasquet, Francis Aidan (1900). The Eve of the Reformation. Studies in the Religious Life and Thought of the English people in the Period Preceding the Rejection of the Roman jurisdiction by Henry VIII.
    Huizinga, Johan; Flower, Barbara (1952). Erasmus and the Age of Reformation. Harper Collins. Retrieved 15 July 2023.
    Emerton, Ephraim. "Desiderius Erasmus of Rotterdam". Project Guttenberg. Archived from the original on 30 April 2023. Retrieved 30 April 2023.
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    It is reported that the commission of theologians Henry VIII assembled to identify the errors of Luther was made up of three of Erasmus' former students: Henry Bullock, Humphrey Walkden and John Watson.Schofield, John (2003). The lost Reformation: Why Lutheranism failed in England during the reigns of Henry VIII and Edward VI (Thesis). Newcastle University. hdl:10443/596. p28
    His mode of expression made him "slippery like a snake", according to Luther,Visser, Arnoud (2017). "Irreverent Reading: Martin Luther as Annotator of Erasmus". The Sixteenth Century Journal. 48 (1): 87–109. doi:10.1086/SCJ4801005. hdl:1874/348917. S2CID 31540853.)
    Goudriaan, Koen (6 September 2019). "New Evidence on Erasmus' Youth". Erasmus Studies. 39 (2): 184–216. doi:10.1163/18749275-03902002. hdl:1871.1/2eb41bd4-6929-41be-a984-94747300015a. S2CID 203519815.
    Dungen, Peter van den (30 November 2009). "Erasmus: The 16th Century's Pioneer of Peace Education and a Culture of Peace". Journal of East Asia and International Law. 2 (2): 5. doi:10.14330/jeail.2009.2.2.05. hdl:10454/5003. Retrieved 28 July 2023.
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    Alianello, Emily (2019). Understanding and Presence: The Literary Achievement of the Early Modern Sermon (Thesis). Catholic University of America. hdl:1961/cuislandora:213631. Retrieved 2 March 2024.
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    Blair, Ann (13 March 2019). "Erasmus and His Amanuenses". Erasmus Studies. 39 (1): 22–49. doi:10.1163/18749275-03901011. S2CID 171933331.
    Yoder, Klaus C. (17 May 2016). Adiaphora and the Apocalypse: Protestant Moral Rhetoric of Ritual at the End of History (1990 –2003). p. 2.
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    For Markish, Erasmus' "theological opposition to a form of religious thought which he identified with Judaism was not translated into crude prejudice against actual Jews", to the extent that Erasmus could be described as 'a-semitic' rather than 'anti-semitic'."Erasmus of Rotterdam". Jewish Virtual Library. AICE. Archived from the original on 15 July 2023. Retrieved 15 July 2023.
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    Erasmus claimed the blind poet laureate friar Bernard André, the former tutor of Prince Arthur, had promised to cover the rent. Roth, F. (1965). "A History of the English Austin Friars (continuation)". Augustiniana. 15: 567–628. ISSN 0004-8003. JSTOR 44992025. p.624. It may also show the practical difficulty of being dispensed from wearing the habit of his order without being entirely dispensed from his vow of poverty: indeed, Erasmus had said his order of Augustinian Canons regular were priests when that suited and monks when that suited.^[11]
    "He left a small fortune, in trusts for the benefit of the aged and infirm, the education of young men of promise, and as marriage portions for deserving young women – nothing, however, for Masses for the repose of his soul." Kerr, Fergus (2005). "Comment: Erasmus". New Blackfriars. 86 (1003): 257–258. doi:10.1111/j.0028-4289.2005.00081.x. ISSN 0028-4289. JSTOR 43250928.
    Summa nostrae religionis pax est et unanimated. Erasmus continued: "This can hardly remain the case unless we define as few matters as possible and leave each individual's judgement free on many questions." Erasmus (1523). Letter to Carondelet: The Preface to His Edition of St. Hilary.
    Note that the use of summa is perhaps also a backhanded reference to the scholastic summa, which he upbraided for their moral and spiritual uselessness.Surtz, Edward L. (1950). ""Oxford Reformers" and Scholasticism". Studies in Philology. 47 (4): 547–556. JSTOR 4172947. Archived from the original on 19 June 2023. Retrieved 19 June 2023.
    Erasmus was not out-of-step with opinion within the church: Archbishop Bernard II Zinni of Split speaking at the Fifth Council of the Lateran (1512) denounced princes as the most guilty of ambition, luxury and a desire for domination. Bernard proposed that reformation must primarily involve ending war and schism. Minnich, Nelson H. (1969). "Concepts of Reform Proposed at the Fifth Lateran Council". Archivum Historiae Pontificiae. 7: 163–251. ISSN 0066-6785. JSTOR 23563707. Archived from the original on 1 November 2023. Retrieved 1 November 2023. p. 173,174
    According to historian Thomas Tentler, few Christians from his century gave as much emphasis as Erasmus to a pious attitude to death: the terrors of death are "closely connected to guilt from sin and fear of punishment" the antidote to which is first "trust in Christ and His ability to forgive sins", avoiding (Lutheran) boastful pride, then a loving, undespairing life lived with appropriate penitence. The priests' focus in the Last Rites should be comfort and hope. Tentler, Thomas N. (1965). "Forgiveness and Consolation in the Religious Thought of Erasmus". Studies in the Renaissance. 12: 110–133. doi:10.2307/2857071. ISSN 0081-8658. JSTOR 2857071. Archived from the original on 25 December 2023. Retrieved 25 December 2023.
    Rice puts it "Philosophy is felt to be a veil of pretense over an unethical reality...pious disquisitions cannot excuse immorality." Rice, Eugene F. (1950). "Erasmus and the Religious Tradition, 1495–1499". Journal of the History of Ideas. 11 (4): 387–411. doi:10.2307/2707589. ISSN 0022-5037. JSTOR 2707589. Archived from the original on 30 October 2023. Retrieved 25 October 2023. pp. 402–404
    Erasmus, Desideriushg (1978). Literary and Educational Writings, 1 and 2: Volume 1: Antibarbari / Parabolae. Volume 2: De copia / De ratione studii, Volume 23–24. Vol. 23–24. University of Toronto Press. doi:10.3138/9781442676695. ISBN 978-0-8020-5395-4. JSTOR 10.3138/9781442676695.
    Vredeveld, Harry (Winter 1993). "The Ages of Erasmus and the Year of his Birth". Renaissance Quarterly. Vol. 46, no. 4. pp. 754–809. JSTOR 3039022.
    DeMolen, Richard L. (1976). "Erasmus as Adolescent: "Shipwrecked am I, and lost, 'mid waters chill'": Erasmus to Sister Elisabeth". Bibliothèque d'Humanisme et Renaissance. 38 (1): 7–25. ISSN 0006-1999. JSTOR 20675524. Archived from the original on 22 July 2023. Retrieved 22 July 2023.
    Gleason, John B. (Spring 1979). "The Birth Dates of John Colet and Erasmus of Rotterdam: Fresh Documentary Evidence". Renaissance Quarterly. Vol. 32, no. 1. The University of Chicago Press on behalf of the Renaissance Society of America. pp. 73–76. JSTOR 2859872.
    Grendler, Paul F. (1983). "In Praise of Erasmus". The Wilson Quarterly. 7 (2): 88–101. ISSN 0363-3276. JSTOR 40256471.
    Miller, Clement A. (1966). "Erasmus on Music". The Musical Quarterly. 52 (3): 332–349. doi:10.1093/mq/LII.3.332. ISSN 0027-4631. JSTOR 3085961. Archived from the original on 9 September 2023. Retrieved 13 December 2023.
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    Demolen, Richard L. (1973). "Erasmus' Commitment to the Canons Regular of St. Augustine". Renaissance Quarterly. 26 (4): 437–443. doi:10.2307/2859495. JSTOR 2859495. S2CID 163219853.
    Mazzonis, Querciolo (2018). "Reforming Christianity in early sixteenth-century Italy: the Barnabites, the Somaschans, the Ursulines, and the hospitals for the incurables". Archivium Hibernicum. 71: 244–272. ISSN 0044-8745. JSTOR 48564991.
    Allen, P. S.; Colotius, A. (1910). "A Dispensation of Julius II for Erasmus". The English Historical Review. 97 (25): 123–125. doi:10.1093/ehr/XXV.XCVII.123. JSTOR 549799. Archived from the original on 11 July 2023. Retrieved 11 July 2023.
    Harper-Bill, Christopher (1988). "Dean Colet's Convocation Sermon and the Pre-Reformation Church in England". History. 73 (238): 191–210. doi:10.1111/j.1468-229X.1988.tb02151.x. ISSN 0018-2648. JSTOR 24413851. Archived from the original on 30 October 2023. Retrieved 30 October 2023.
    Giese, Rachel (1934). "Erasmus' Greek Studies". The Classical Journal. 29 (7): 517–526. ISSN 0009-8353. JSTOR 3290377.
    Gairdner, James (1909). "Archbishop Morton and St. Albans". The English Historical Review. 24 (93): 91–96. doi:10.1093/ehr/XXIV.XCIII.91. ISSN 0013-8266. JSTOR 550277. Archived from the original on 9 April 2024. Retrieved 9 April 2024.
    Rummel, Erika (1990). "Erasmus and the Louvain Theologians — a Strategy of Defense". Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History. 70 (1): 2–12. doi:10.1163/002820390X00024. ISSN 0028-2030. JSTOR 24009249. Archived from the original on 23 July 2023. Retrieved 23 July 2023.
    Sowards, J. K. (1982). "Erasmus and the Education of Women". The Sixteenth Century Journal. 13 (4): 77–89. doi:10.2307/2540011. ISSN 0361-0160. JSTOR 2540011. S2CID 166057335. Archived from the original on 11 February 2023. Retrieved 31 August 2023.
    Serikoff, Nicolaj (2004). "The Concept of Scholar-Publisher in Renaissance: Johannes Froben". Journal of the Washington Academy of Sciences. 90 (1): 53–69. ISSN 0043-0439. JSTOR 24530877.
    Hirsch, Elisabeth Feist (1951). "The Friendship of Erasmus and Damiâo De Goes". Proceedings of the American Philosophical Society. 95 (5): 556–568. ISSN 0003-049X. JSTOR 3143242.
    Bell, Aubrey F. G. (1941). "Damião de Goes, a Portuguese Humanist". Hispanic Review. 9 (2): 243–251. doi:10.2307/470220. ISSN 0018-2176. JSTOR 470220. Archived from the original on 12 April 2024. Retrieved 23 May 2024.
    Hoffmann, Manfred (Summer 1989). "Faith and Piety in Erasmus's Thought". Sixteenth Century Journal. 20 (2). Truman State University Press: 241–258. doi:10.2307/2540661. JSTOR 2540661. S2CID 166213471.
    Żantuan, Konstanty (1965). "Erasmus and the Cracow Humanists: The Purchase of His Library by Łaski". The Polish Review. 10 (2): 3–36. ISSN 0032-2970. JSTOR 25776600. Archived from the original on 19 December 2023. Retrieved 19 December 2023.
    Williams, W. J. (1927). "Erasmus the Man". Studies: An Irish Quarterly Review. 16 (64): 595–604. ISSN 0039-3495. JSTOR 30094064. Archived from the original on 7 April 2024. Retrieved 7 April 2024.
    May, Harry S.; ה', מאי (1973). "ארסמוס והיהודים – מחקר פסיכו-היסטורי / Erasmus and the Jews — a Psychohistoric Reëvaluation". Proceedings of the World Congress of Jewish Studies / דברי הקונגרס העולמי למדעי היהדות. ו: 85–93. ISSN 0333-9068. JSTOR 23529114.
    Cahill, Lisa Sowle (2019). Blessed Are the Peacemakers: Pacifism, Just War, and Peacebuilding. 1517 Media. ISBN 978-1-5064-3165-9. JSTOR j.ctv9b2ww5.11.
    Dallmayr, Fred R. (2006). "A War Against the Turks? Erasmus on War and Peace". Asian Journal of Social Science. 34 (1): 67–85. doi:10.1163/156853106776150225. JSTOR 23654400. Archived from the original on 19 June 2023. Retrieved 19 June 2023.
    Trapman, Johannes (2013). "Erasmus and Heresy". Bibliothèque d'Humanisme et Renaissance. 75 (1): 12. JSTOR 24329313. Archived from the original on 26 March 2023. Retrieved 15 July 2023.
    Rummel, Erika (1989). "Review of Opera Omnia. vo. V-2. Opera Omnia vol. V-3. Opera Omnia. II-4". Renaissance Quarterly. 42 (2): 304–308. doi:10.2307/2861633. ISSN 0034-4338. JSTOR 2861633. S2CID 164160751. Archived from the original on 29 October 2023. Retrieved 24 October 2023.
    Green, Lowell C. (1974). "The Influence of Erasmus upon Melanchthon, Luther and the Formula of Concord in the Doctrine of Justification". Church History. 43 (2): 183–200. doi:10.2307/3163951. ISSN 0009-6407. JSTOR 3163951. S2CID 170458328.
    Kleinhans, Robert G. (1970). "Luther and Erasmus, Another Perspective". Church History. 39 (4): 459–469. doi:10.2307/3162926. ISSN 0009-6407. JSTOR 3162926. S2CID 162208956. Archived from the original on 11 July 2023. Retrieved 23 May 2024.
    Dealy, Ross (2017). The Stoic Origins of Erasmus' Philosophy of Christ. University of Toronto Press. ISBN 9781487500610. JSTOR 10.3138/j.ctt1kgqwzz. Archived from the original on 11 August 2023. Retrieved 11 August 2023.
    Caspari, Fritz (1947). "Erasmus on the Social Functions of Christian Humanism". Journal of the History of Ideas. 8 (1): 78–106. doi:10.2307/2707442. ISSN 0022-5037. JSTOR 2707442. Archived from the original on 6 December 2023. Retrieved 17 January 2024.
    Letter to Dorp "Letter to Dorp". The Erasmus Reader. University of Toronto Press. 1990. pp. 169–194. ISBN 9780802068064. JSTOR 10.3138/j.ctt1287x95.12.
    Scheck, Thomas P. (2016). "ERASMus's PROGRAM for THEOLOGICAL RENEWAL". Erasmus's Life of Origen. Catholic University of America Press. pp. 1–42. doi:10.2307/j.ctt19rmcgd.7. ISBN 9780813228013. JSTOR j.ctt19rmcgd.7.
    Chapin, Chester (1973). "Alexander Pope: Erasmian Catholic". Eighteenth-Century Studies. 6 (4): 411–430. doi:10.2307/3031577. ISSN 0013-2586. JSTOR 3031577.
    Jarrott, C. A. L. (1964). "Erasmus' "In Principio Erat Sermo": A Controversial Translation". Studies in Philology. 61 (1): 35–40. JSTOR 4173446.
    Remer, Gary (1989). "Rhetoric and the Erasmian Defence of Religious Toleration". History of Political Thought. 10 (3): 377–403. ISSN 0143-781X. JSTOR 44797141. Archived from the original on 3 March 2024. Retrieved 3 March 2024.
    Remembering the Reformation: Martin Luther and Catholic Theology. 1517 Media. 2017. ISBN 978-1-5064-2337-1. JSTOR j.ctt1ggjhg1.15.
    Nellen, Henk; Bloemendal, Jan (2016). "Erasmus's Biblical Project: Some Thoughts and Observations on Its Scope, Its Impact in the Sixteenth Century and Reception in the Seventeenth and Eighteenth Centuries". Church History and Religious Culture. 96 (4): 595–635. doi:10.1163/18712428-09604006. ISSN 1871-241X. JSTOR 26382868. Archived from the original on 22 December 2023. Retrieved 22 December 2023.
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    Krivatsy, Peter (1973). "Erasmus' Medical Milieu". Bulletin of the History of Medicine. 47 (2): 113–154. ISSN 0007-5140. JSTOR 44447526. PMID 4584234.
    Benedek, Thomas G. (1983). "The Gout of Desiderius Erasmus and Willibald Pirckheimer: Medical Autobiography and Its Literary Reflections". Bulletin of the History of Medicine. 57 (4): 526–544. ISSN 0007-5140. JSTOR 44443063. PMID 6365217.
    Boyle, Marjorie O'Rourke (1978). "Erasmus' Prescription for Henry VIII: Logotherapy". Renaissance Quarterly. 31 (2): 161–172. doi:10.2307/2860126. ISSN 0034-4338. JSTOR 2860126. PMID 11620600.
    Panofsky, Erwin (1969). "Erasmus and the Visual Arts". Journal of the Warburg and Courtauld Institutes. 32: 200–227. doi:10.2307/750613. ISSN 0075-4390. JSTOR 750613. S2CID 192267401.
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    De Landtsheer, Jeanine (1 January 2013). "On Good Government: Erasmus's Institutio Principis Christiani versus Lipsius's Politica". The Reception of Erasmus in the Early Modern Period: 179–208. doi:10.1163/9789004255630_009. ISBN 978-90-04-25563-0.
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    Kieffer, Amanda (2006). "Ad Fontes: Desiderius Erasmus' Call for a Return to the Sources of a Unified and Simple Christian Faith". The Kabod. 3 (1). Retrieved 16 December 2023.
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    Varacalli, Thomas (1 January 2016). "The Thomism of Bartolomé de Las Casas and the Indians of the New World". LSU Doctoral Dissertations. doi:10.31390/gradschool_dissertations.1664. Archived from the original on 12 January 2024. Retrieved 12 January 2024.
    Allen, Amanda (1 January 2014). Flesh, Blood, and Puffed-Up Livers: The Theological, Political, and Social Contexts behind the 1550–1551 Written Eucharistic Debate between Thomas Cranmer and Stephen Gardiner. doi:10.31390/gradschool_dissertations.401. Archived from the original on 29 March 2024. Retrieved 23 May 2024.
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    Sauer, J. (1909). Desiderius Erasmus Archived 13 June 2010 at the Wayback Machine. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved 10 August 2019 from New Advent: http://www.newadvent.org/cathen/05510b.htm Archived 13 June 2010 at the Wayback Machine
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    Krivatsy, Peter (1973). "Erasmus' Medical Milieu". Bulletin of the History of Medicine. 47 (2): 113–154. ISSN 0007-5140. JSTOR 44447526. PMID 4584234.
    Benedek, Thomas G. (1983). "The Gout of Desiderius Erasmus and Willibald Pirckheimer: Medical Autobiography and Its Literary Reflections". Bulletin of the History of Medicine. 57 (4): 526–544. ISSN 0007-5140. JSTOR 44443063. PMID 6365217.
    Boyle, Marjorie O'Rourke (1978). "Erasmus' Prescription for Henry VIII: Logotherapy". Renaissance Quarterly. 31 (2): 161–172. doi:10.2307/2860126. ISSN 0034-4338. JSTOR 2860126. PMID 11620600.
    Dequeker, J. (1 July 1991). "Art, history, and rheumatism: the case of Erasmus of Rotterdam 1466–1536 suffering from pustulotic arthro-osteitis". Annals of the Rheumatic Diseases. 50 (7): 517–521. doi:10.1136/ard.50.7.517. PMC 1004472. PMID 1877862.
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    Dequeker, J. (1 July 1991). "Art, history, and rheumatism: the case of Erasmus of Rotterdam 1466–1536 suffering from pustulotic arthro-osteitis". Annals of the Rheumatic Diseases. 50 (7): 517–521. doi:10.1136/ard.50.7.517. PMC 1004472. PMID 1877862.
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    "We see Erasmus' hermeneutic as governed by the idea of language as mediation [...] The dynamics of mediation, central as it is in Erasmus' hermeneutic, informed all aspects of his world view."Hoffmann, Manfred (1994). Rhetoric and Theology (PDF). University of Toronto. ISBN 978-0-8020-0579-3. Archived (PDF) from the original on 23 February 2024. Retrieved 23 February 2024.
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    By 1524, his disciples included, in his words, "the (Holy Roman) Emperor, the Kings of England, France, and Denmark, Prince Ferdinand of Germany, the Cardinal of England, the Archbishop of Canterbury, and more princes, more bishops, more learned and honourable men than I can name, not only in England, Flanders, France, and Germany, but even in Poland and Hungary..." quoted in Trevor-Roper, Hugh (30 July 2020). "Erasmus". Pro Europa. Archived from the original on 29 December 2023. Retrieved 29 December 2023.
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    "The Erasmus Room". queensconferences.com. Queens' College.
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    "Quinten Massys (1465/6-1530) – Desiderius Erasmus (1466–1536)". www.rct.uk. Retrieved 15 January 2022.
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    Dungen, Peter van den (30 November 2009). "Erasmus: The 16th Century's Pioneer of Peace Education and a Culture of Peace". Journal of East Asia and International Law. 2 (2): 5. doi:10.14330/jeail.2009.2.2.05. hdl:10454/5003. Retrieved 28 July 2023.
    Costello, Gabriel J. (2018). "Erasmus, Luther and the Free Will Debate: Influencing the Philosophy of Management 500 Years on-whether we realise it or not!". Conference: Philosophy of Management Conference University of Greenwich. Retrieved 24 October 2023.
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    His mode of expression made him "slippery like a snake", according to Luther,Visser, Arnoud (2017). "Irreverent Reading: Martin Luther as Annotator of Erasmus". The Sixteenth Century Journal. 48 (1): 87–109. doi:10.1086/SCJ4801005. hdl:1874/348917. S2CID 31540853.)
    "Latin: Vicit mansuetudine, vicit beneficentia" R. Sider translates vicit as "he prevailed" Sider, Robert D. (31 December 2019). "A System or Method of Arriving by a Short Cut at True Theology by Desiderius Erasmus of Rotterdam". The New Testament Scholarship of Erasmus: 479–713. doi:10.3138/9781487510206-020. ISBN 9781487510206. S2CID 198585078.
    "I find that in comparison with the Fathers of the Church our present-day theologians are a pathetic group. Most of them lack the elegance, the charm of language, and the style of the Fathers. Content with Aristotle, they treat the mysteries of revelation in the tangled fashion of the logician. Excluding the Platonists from their commentaries, they strangle the beauty of revelation." Enchiridion, Erasmus, apud Markos, Louis A. (April 2007). "The Enchiridion of Erasmus". Theology Today. 64 (1): 80–88. doi:10.1177/004057360706400109. S2CID 171469828. p. 86
    "The gospel text for Erasmus, and many others, possessed "the capacity to transform our inner self by the presence of God as incarnated in the text (or 'inverbation') Leushuis, Reinier (3 July 2017). "Emotion and Imitation: The Jesus Figure in Erasmus's Gospel Paraphrases". Reformation. 22 (2): 82–101. doi:10.1080/13574175.2017.1387967. S2CID 171463846.^: 93
    "Erasmus is so thoroughly, radically Christ-centered in his understanding of both Christian faith and practice that if we overlook or downplay this key aspect of his character and vision, we not only do him a grave disservice but we almost completely misunderstand him."Markos, Louis A. (April 2007). "The Enchiridion of Erasmus". Theology Today. 64 (1): 80–88. doi:10.1177/004057360706400109. S2CID 171469828.
    "Erasmus is so thoroughly, radically Christ-centered in his understanding of both Christian faith and practice that if we overlook or downplay this key aspect of his character and vision, we not only do him a grave disservice but we almost completely misunderstand him."Markos, Louis A. (April 2007). "The Enchiridion of Erasmus". Theology Today. 64 (1): 80–88. doi:10.1177/004057360706400109. S2CID 171469828.
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    Scheck, Thomas P. (June 2022). "Mark Vessey (ed.), Erasmus on Literature: His Ratio or 'System' of 1518/1519 (Review)". Moreana. 59 (1): 141–148. doi:10.3366/more.2022.0119. S2CID 248601520.
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    2211 / To Thomas More, Freiburg, 5 September 1529, "Letters 2803 to 2939. Part 2". The Correspondence of Erasmus: 151–302. 31 December 2020. doi:10.3138/9781487532833-005. ISBN 978-1-4875-3283-3. S2CID 240975375.
    "Letters 2803 to 2939. Part 2". The Correspondence of Erasmus: 151–302. 31 December 2020. doi:10.3138/9781487532833-005. ISBN 978-1-4875-3283-3. S2CID 240975375.
    "Erasmus' Illnesses in His Final Years (1533–6)". The Correspondence of Erasmus: 335–339. 31 December 2020. doi:10.3138/9781487532833-007. ISBN 978-1-4875-3283-3. S2CID 240920541.
    Hoffmann, Manfred (Summer 1989). "Faith and Piety in Erasmus's Thought". Sixteenth Century Journal. 20 (2). Truman State University Press: 241–258. doi:10.2307/2540661. JSTOR 2540661. S2CID 166213471.
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    Sider, Robert (31 December 2020). Sider, Robert D. (ed.). "Erasmus on the New Testament". Erasmus Studies. doi:10.3138/9781487533250. ISBN 978-1-4875-3325-0. S2CID 241298542.
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    For Craig R. Thompson, Erasmus cannot be called philosopher in the technical sense, since he disdained formal logic and metaphysics and cared only for moral philosophy.
    Similarly, John Monfasani reminds us that Erasmus never claimed to be a philosopher, was not trained as a philosopher, and wrote no explicit works of philosophy, although he repeatedly engaged in controversies that crossed the boundary from philosophy to theology. His relation to philosophy bears further scrutiny.
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    "Poverty stricken, suffering from quartan fever, and pressurized by his guardians"Juhász, Gergely (1 January 2019). "The Making of Erasmus's New Testament and Its English Connections". Sparks and Lustrous Words: Literary Walks, Cultural Pilgrimages. Archived from the original on 9 September 2023. Retrieved 23 May 2024.
    Dispensed of his vows of stability and obedience Archived 6 June 2019 at the Wayback Machine from his obligations "by the constitutions and ordinances, also by statutes and customs of the monastery of Stein in Holland", quoted in J. K. Sowards, The Two Lost Years of Erasmus: Summary, Review, and Speculation, Studies in the Renaissance, Vol. 9 (1962), p. 174. Erasmus continued to report occasionally to the prior, who disputed the validity of the 1505 dispensation.
    By 1524, his disciples included, in his words, "the (Holy Roman) Emperor, the Kings of England, France, and Denmark, Prince Ferdinand of Germany, the Cardinal of England, the Archbishop of Canterbury, and more princes, more bishops, more learned and honourable men than I can name, not only in England, Flanders, France, and Germany, but even in Poland and Hungary..." quoted in Trevor-Roper, Hugh (30 July 2020). "Erasmus". Pro Europa. Archived from the original on 29 December 2023. Retrieved 29 December 2023.
    For Markish, Erasmus' "theological opposition to a form of religious thought which he identified with Judaism was not translated into crude prejudice against actual Jews", to the extent that Erasmus could be described as 'a-semitic' rather than 'anti-semitic'."Erasmus of Rotterdam". Jewish Virtual Library. AICE. Archived from the original on 15 July 2023. Retrieved 15 July 2023.
    Summa nostrae religionis pax est et unanimated. Erasmus continued: "This can hardly remain the case unless we define as few matters as possible and leave each individual's judgement free on many questions." Erasmus (1523). Letter to Carondelet: The Preface to His Edition of St. Hilary.
    Note that the use of summa is perhaps also a backhanded reference to the scholastic summa, which he upbraided for their moral and spiritual uselessness.Surtz, Edward L. (1950). ""Oxford Reformers" and Scholasticism". Studies in Philology. 47 (4): 547–556. JSTOR 4172947. Archived from the original on 19 June 2023. Retrieved 19 June 2023.
    Erasmus was not out-of-step with opinion within the church: Archbishop Bernard II Zinni of Split speaking at the Fifth Council of the Lateran (1512) denounced princes as the most guilty of ambition, luxury and a desire for domination. Bernard proposed that reformation must primarily involve ending war and schism. Minnich, Nelson H. (1969). "Concepts of Reform Proposed at the Fifth Lateran Council". Archivum Historiae Pontificiae. 7: 163–251. ISSN 0066-6785. JSTOR 23563707. Archived from the original on 1 November 2023. Retrieved 1 November 2023. p. 173,174
    According to historian Thomas Tentler, few Christians from his century gave as much emphasis as Erasmus to a pious attitude to death: the terrors of death are "closely connected to guilt from sin and fear of punishment" the antidote to which is first "trust in Christ and His ability to forgive sins", avoiding (Lutheran) boastful pride, then a loving, undespairing life lived with appropriate penitence. The priests' focus in the Last Rites should be comfort and hope. Tentler, Thomas N. (1965). "Forgiveness and Consolation in the Religious Thought of Erasmus". Studies in the Renaissance. 12: 110–133. doi:10.2307/2857071. ISSN 0081-8658. JSTOR 2857071. Archived from the original on 25 December 2023. Retrieved 25 December 2023.
    Another commentator: "Erasmus laid the egg that Luther broke" Midmore, Brian (7 February 2007). "The differences between Erasmus and Luther in their approach to reform". Archived from the original on 7 February 2007. Retrieved 3 December 2023.
    For Craig R. Thompson, Erasmus cannot be called philosopher in the technical sense, since he disdained formal logic and metaphysics and cared only for moral philosophy.
    Similarly, John Monfasani reminds us that Erasmus never claimed to be a philosopher, was not trained as a philosopher, and wrote no explicit works of philosophy, although he repeatedly engaged in controversies that crossed the boundary from philosophy to theology. His relation to philosophy bears further scrutiny.
    MacPhail, Eric. "Desiderius Erasmus (1468?—1536)". Internet Encyclopedia of Philosophy. Archived from the original on 17 August 2010. Retrieved 28 July 2023.
    "According to Erasmus, Lucian's laughter is the most appropriate instrument to guide pupils towards moral seriousness because it is the denial of every peremptory and dogmatic point of view and, therefore, the image of a joyful pietas ("true religion ought to be the most cheerful thing in the world"; De recta pronuntiatione, CWE 26, 385). By teaching the relativity of communicative situations and the variability of temperaments, the laughter resulting from the art of rhetoric comes to resemble the most sincere content of Christian morality, based on tolerance and loving persuasion." Bacchi, Elisa (2019). "Hercules, Silenus and the Fly: Lucian's Rhetorical Paradoxes in Erasmus' Ethics". Philosophical Readings Online Journal of Philosophy. CI (2). Archived from the original on 1 November 2023. Retrieved 20 October 2023.
    Rice puts it "Philosophy is felt to be a veil of pretense over an unethical reality...pious disquisitions cannot excuse immorality." Rice, Eugene F. (1950). "Erasmus and the Religious Tradition, 1495–1499". Journal of the History of Ideas. 11 (4): 387–411. doi:10.2307/2707589. ISSN 0022-5037. JSTOR 2707589. Archived from the original on 30 October 2023. Retrieved 25 October 2023. pp. 402–404
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    He spent the first two years in Freiburg as a guest of the city in the unfinished mansion Haus zum Walfisch and was indignant when an attempt was made to charge back-rent: he paid this rent, and that of another refugee from Basel in his house, his fellow Augustinian Canon Bishop Augustinus Marius, the humanist preacher who had led the efforts in Basel to resist Œcolampadius. Emerton (1889), p.449.
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    Future cardinal Aleander, his former friend and roommate at the Aldine Press, wrote "The poison of Erasmus has a much more dangerous effect than that of Luther" Catholic Encyclopedia
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    According to historian Jan van Herwaarden, it is consistent with Erasmus' view that outward signs were not important; what mattered is the believer's direct relationship with God. However, van Herwaarden states that "he did not dismiss the rites and sacraments out of hand but asserted a dying person could achieve a state of salvation without the priestly rites, provided their faith and spirit were attuned to God" (i.e., maintaining being in a State of Grace) noting Erasmus' stipulation that this was "as the (Catholic) Church believes."^[138]
    An expression Erasmus coined. Bonae connotes more than just good, but also moral, honest and brave literature. Such sound learning encompassed both sacred literature (Latin: sacrae litterae), namely patristic writings and sacred scriptures (Latin: sacrae scripturae), and profane literature (Latin: prophanae litterae) by classical pagan authors.^[207]
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    Erasmus claimed the blind poet laureate friar Bernard André, the former tutor of Prince Arthur, had promised to cover the rent. Roth, F. (1965). "A History of the English Austin Friars (continuation)". Augustiniana. 15: 567–628. ISSN 0004-8003. JSTOR 44992025. p.624. It may also show the practical difficulty of being dispensed from wearing the habit of his order without being entirely dispensed from his vow of poverty: indeed, Erasmus had said his order of Augustinian Canons regular were priests when that suited and monks when that suited.^[11]
    "He left a small fortune, in trusts for the benefit of the aged and infirm, the education of young men of promise, and as marriage portions for deserving young women – nothing, however, for Masses for the repose of his soul." Kerr, Fergus (2005). "Comment: Erasmus". New Blackfriars. 86 (1003): 257–258. doi:10.1111/j.0028-4289.2005.00081.x. ISSN 0028-4289. JSTOR 43250928.
    Erasmus was not out-of-step with opinion within the church: Archbishop Bernard II Zinni of Split speaking at the Fifth Council of the Lateran (1512) denounced princes as the most guilty of ambition, luxury and a desire for domination. Bernard proposed that reformation must primarily involve ending war and schism. Minnich, Nelson H. (1969). "Concepts of Reform Proposed at the Fifth Lateran Council". Archivum Historiae Pontificiae. 7: 163–251. ISSN 0066-6785. JSTOR 23563707. Archived from the original on 1 November 2023. Retrieved 1 November 2023. p. 173,174
    According to historian Thomas Tentler, few Christians from his century gave as much emphasis as Erasmus to a pious attitude to death: the terrors of death are "closely connected to guilt from sin and fear of punishment" the antidote to which is first "trust in Christ and His ability to forgive sins", avoiding (Lutheran) boastful pride, then a loving, undespairing life lived with appropriate penitence. The priests' focus in the Last Rites should be comfort and hope. Tentler, Thomas N. (1965). "Forgiveness and Consolation in the Religious Thought of Erasmus". Studies in the Renaissance. 12: 110–133. doi:10.2307/2857071. ISSN 0081-8658. JSTOR 2857071. Archived from the original on 25 December 2023. Retrieved 25 December 2023.
    Rice puts it "Philosophy is felt to be a veil of pretense over an unethical reality...pious disquisitions cannot excuse immorality." Rice, Eugene F. (1950). "Erasmus and the Religious Tradition, 1495–1499". Journal of the History of Ideas. 11 (4): 387–411. doi:10.2307/2707589. ISSN 0022-5037. JSTOR 2707589. Archived from the original on 30 October 2023. Retrieved 25 October 2023. pp. 402–404
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    york.ac.uk
    Erasmus used similar expressions in letters to other friends at the time.^[11]^: 17
    D. F. S. Thomson found two other similar contemporary examples of humanist monks using similar florid idiom in their letters. Thomson, D.F.S. (1969). "Erasmus as a poet in the context of northern humanism". De Gulden Passer (in Dutch). 47: 187–210.
    Historian Julian Haseldine has noted that medieval monks used charged expressions of friendship with the same emotional content regardless of how well-known the person was to them: so this language was sometimes "instrumental" rather than "affective." However, in this case we have Erasmus' own attestation of the genuine rather than formal fondness. Haseldine, Julian (2006). "Medieval Male Friendship Networks". The Monastic Review Bulletin (12). p.19.
    Lusset, Elizabeth (2012). "'Non monachus, sed demoniacus': Crime in Medieval Religious Communities in Western Europe, 12th – 15th Centuries" (PDF). The Monasric Research Bulletin (18). Archived (PDF) from the original on 13 December 2023. Retrieved 13 December 2023.
    
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