Analysis of information sources in references of the Wikipedia article "Erasmus" in English language version.
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Poverty stricken, suffering from quartan fever, and pressurized by his guardians
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.
... 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.
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.
{{cite journal}}: CS1 maint: periodical has ISBN (link){{cite journal}}: CS1 maint: periodical has ISBN (link){{cite journal}}: CS1 maint: periodical has ISBN (link){{cite journal}}: CS1 maint: periodical has ISBN (link)In a few hours, they cleansed churches of idolatry by smashing statues, rood-screens, lights, altar paintings – everything they could lay their hands on, including Hans Holbein the Younger's work. [...] the hang-man lit nine fires in front of the Minster [...] It was, [a witness] lamented, as though these objects 'had been public heretics'. [...] Nowhere else was the destruction by Christian activists so unexpected, violent, swift and complete.
{{cite journal}}: CS1 maint: periodical has ISBN (link){{cite journal}}: CS1 maint: periodical has ISBN (link){{cite journal}}: CS1 maint: periodical has ISBN (link)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.
{{cite journal}}: CS1 maint: periodical has ISBN (link)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').[check quotation syntax]
{{cite journal}}: CS1 maint: periodical has ISBN (link){{cite journal}}: CS1 maint: periodical has ISBN (link)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.
Philosophy is felt to be a veil of pretense over an unethical reality ... pious disquisitions cannot excuse immorality.
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{{cite journal}}: CS1 maint: periodical has ISBN (link)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.
Philosophy is felt to be a veil of pretense over an unethical reality ... pious disquisitions cannot excuse immorality.
{{cite journal}}: CS1 maint: periodical has ISBN (link)When the Lutheran tragedy (Latin: Lutheranae tragoediae) opened, and all the world applauded, I advised my friends to stand aloof. I thought it would end in bloodshed.
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.
{{cite journal}}: CS1 maint: periodical has ISBN (link){{cite journal}}: CS1 maint: periodical has ISBN (link){{cite journal}}: CS1 maint: periodical has ISBN (link)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').[check quotation syntax]
{{cite journal}}: CS1 maint: periodical has ISBN (link)
Humanists regarded it (rhetoric) as a practical way to investigate questions on which dialectical argumentation based on logic had proved unable to produce certitude. Rhetoric was the procedure to be used in pursuit of conclusions that could not be proved beyond doubt but were the most probable choice among the alternatives explored.
Poverty stricken, suffering from quartan fever, and pressurized by his guardians
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.
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.
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.
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.
Philosophy is felt to be a veil of pretense over an unethical reality ... pious disquisitions cannot excuse immorality.