[2014] "Erasmus and Faustus of Riez’s De gratia", Rivista di Storia del Cristianesimo, XI, 2, 2014, pp. 367-390 (original) (raw)

2014, Rivista di Storia del Cristianesimo

This article analyses Erasmus’ editio princeps of Faustus of Riez’s treaty On grace, which, addressed to Ferry Carondelet, a lay archdeacon of the cathedral of Besançon since 1504 was published in June 1528 by Johannes Faber Emmaeus. While Erasmus’ other editions of patristic works – inclu- ding that of Hilary of Poitiers, which Erasmus had addressed in 1523 to Ferry Carondelet’s brother, Jean Carondelet – have already been studied, the small edition of Faustus of Riez has received relatively comparatively less attention. Yet close analysis of Erasmus’ edition of Faustus’ ouevre and the dedicatory preface he authored for it can shed new light not only on Erasmus’ network of Franc-comtois and Burgundian friends and on their common theological interests, but also on Erasmus’ historical method. The article is divided in three parts. The first part examins the choice of Erasmus’ dedication of the work to Ferry Carondelet, arguing on the basis of avail- able evidence, including a novel reading of the iconography of the altarpiece commissioned by Carondelet to dominican painter fra’ Bartolomeo for the Cathedral of Besançon that Erasmus and Ferry Carondelet likely shared a common interest in a theology able to stress the fundamental potential of fallen humanity to be good. The second part discusses in detail Erasmus’ interest for Faustus’s treaty and his positions on grace. The third part deals with Erasmus’ approach to Church history, as this emerges from both his prefaces to Hilary of Poitiers and Faustus of Riez.

Reading Augustine Through Erasmus' Eyes

Erasmus of Rotterdam Society Yearbook, 2008

This article investigates Erasmus’ edition of the collected works of Augustine of Hippo (Basel 1528–1529) as an example of the interaction between the scholarly culture of Renaissance humanism and the Reformation. It examines how Erasmus’ reservations about Augustine’s thought informed his presentation of the church father as a brilliant bishop but a mediocre writer. It shows how Erasmus’ humanist perspective and theological agenda guided—and at times misguided—his editorial practice, such as in the assessment of authenticity. The result was an edition in which Augustine’s works were framed by a highly ideological textual apparatus, which proved especially controversial in post-Tridentine Catholic circles.

Twenty-fifth Annual Margaret Mann Phillips Lecture: Erasmus and the Philosophers

Erasmus Of Rotterdam Society Yearbook, 2012

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.

How Catholic was Augustine? Confessional Patristics and the Survival of Erasmus in the Counter-Reformation

Journal of Ecclesiastical History, 2010

This article explores the impact of Catholic confessionalism on humanist scholarship by focusing on the edition of Augustine of Hippo’s collected works produced by the Leuven theologians in 1577–8. This edition replaced Erasmus’ controversial version and claimed to provide an authoritative, Catholic text. Yet an analysis of the paratextual presentation shows that the result was a neutralised Augustine, rather than a paragon of Tridentine Catholicism. The editors avoid controversial theology, while silently copying substantial parts of Erasmus’ censurae and marginal notes. Local politics and publishing interests explain the intriguing survival of Erasmus and exemplify the disparate implementation of Trent in Catholic Europe.

Erasmus as Reformer: Humanism and Piety—Scholarship and Tolerance

Studia Historiae Ecclesiasticae, 2019

Erasmus was an older contemporary of Luther, who agreed with Luther that reform was most necessary for the church, but he did not take the side of Luther because his approach to reform was very different from the one of Luther. This paper will consider some important aspects of Erasmus’s approach in comparison with Luther’s positions. Central in Erasmus’s view of reform was a return to the Scriptures: a return to the original texts (not the Vulgate), a return to the philosophy of Christ (not the scholastic speculations of his time), and a return to the Fathers as models of Bible readers (particularly the Greek Fathers, Origen). Erasmus did not see the core of the Gospel so much in particular doctrines (orthodoxy) but rather in the practice of Christian life (orthopraxis). In this perspective, Erasmus could tolerate theological errors in Origen as well as in Luther, as long as the basic commitment to the Gospel and the church was assured. Therefore, Erasmus blamed those Catholic theo...

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