Erasmus

Erasmus of Rotterdam -  J. Huizinga (1952) - Questiaerasmus - sexuality?anti -scholasticism in Paris What is scholasticism? - see box opposite did not have theological depth of thought - tended to be on the surfacewhat then was erasmus' method is not disputative? expertise lay in his use of latin and with texts = his hero was jerome of jerusalem

Scholasticism from wikipediaScholasticism is a method of critical thought which dominated teaching by the academics ("scholastics," or "schoolmen") of medieval universities in Europe from about 1100–1500, and a program of employing that method in articulating and defending dogmain an increasingly pluralistic context. It originated as an outgrowth of, and a departure from, Christian monastic schools at the earliest European universities.[1] The first institutions in the West to be considered universities were established in Italy, France, Spain and England in the late 11th and the 12th centuries for the study of arts, law, medicine, and theology,[2] such as theUniversity of Salerno, the University of Bologna, and the University of Paris. It is difficult to define the date at which they became true universities, although the lists of studia generalia for higher education in Europe held by the Catholic Church and its variousreligious orders are a useful guide.Not so much a philosophy or a theology as a method of learning, scholasticism places a strong emphasis on dialectical reasoningto extend knowledge by inference, and to resolve contradictions. Scholastic thought is also known for rigorous conceptual analysis and the careful drawing of distinctions. In the classroom and in writing, it often takes the form of explicit disputation: a topic drawn from the tradition is broached in the form of a question, opponents' responses are given, a counterproposal is argued and opponent's arguments rebutted. Because of its emphasis on rigorous dialectical method, scholasticism was eventually applied to many other fields of study.As a program, scholasticism began as an attempt at harmonization on the part of medieval Christian thinkers: to harmonize the various authorities of their own tradition, and to reconcile Christian theology with classical and late antiquity philosophy, especially that of Aristotle but also of Neoplatonism.[3] (See also Christian apologetics.)Some of the main figures of scholasticism include Anselm of Canterbury, Peter Abelard, Alexander of Hales, Albertus Magnus, Duns Scotus,William of Ockham, Bonaventure and Thomas Aquinas. Aquinas's masterwork Summa Theologica, considered to be the pinnacle of scholastic, medieval, and Christian philosophy,[4] began while Aquinas was regent master at the studium provinciale of Santa Sabina in Rome, the forerunner of the Pontifical University of Saint Thomas Aquinas, Angelicum. Important work in the scholastic tradition has been carried on well past Aquinas's time, for instance by Francisco Suárez and Luis de Molina, and also among Lutheran and Reformed thinkers.

Chapter 2 -  J. Huizinga (1952)Easmus' visit to England 1499-1500 moved him from poet and exploiter of latin for financial gain to more serious bent. at Oxford, John Colet, who declared that he required no recommendations: he already knew Erasmus from the letter to Gaguin in the latter's historical work and thought very highly ofhis learning. There followed during the remainder of Erasmus's stay at Oxford a lively intercourse, in conversation and in correspondence, which definitely decided the bent of Erasmus'smany-sided mind.Out of his intercourse with Colet came the first of Erasmus's theological writings. At the end of a discussion regarding Christ'sagony in the garden of Gethsemane, in which Erasmus haddefended the usual view that Christ's fear of suffering proceededfrom his human nature, Colet had exhorted him to think furtherabout the matter. They exchanged letters about it and finally Erasmus committed both their opinions to paper in the form of a'Little disputation concerning the anguish, fear and sadness of Jesus', Disputatiuncula de tedio, pavore, tristicia Jesu, etc.,being an elaboration of these letters.but his writing still showed he was not settled in his mind from the man of letters to serious theological scholar. At a dinner in Oxford, he related this witty tale with respect to Cain:And now he relates a witty story of some very ancient codex in which he hadread how Cain, who had often heard his parents speak of the gloriousvegetation of Paradise, where the ears of corn were as high as the alders withus, had prevailed upon the angel who guarded it, to give him some Paradisalgrains. God would not mind it, if only he left the apples alone. The speech bywhich the angel is incited to disobey the Almighty is a masterpiece of Erasmianwit. 'Do you find it pleasant to stand there by the gate with a big sword? Wehave just begun to use dogs for that sort of work. It is not so bad on earth and itwill be better still; we shall learn, no doubt, to cure diseases. What thatforbidden knowledge matters I do not see very clearly. Though, in that matter,too, unwearied industry surmounts all obstacles.' In this way the guardian isseduced. But when God beholds the miraculous effect of Cain's agriculturalmanagement, punishment does not fail to ensue. A more delicate way of combining Genesis and the Prometheus myth no humanist had yet invented.

Colet was an English priest and scholar and an educational pioneer.John Colet was born in London in 1467. His father was a wealthy merchant, Sir Henry Colet, who was twice lord mayor of London. Colet studied at Oxford University and was ordained deacon in 1497, and priest shortly afterwards. He travelled in France and Italy and then returned to teach at Oxford. Colet's great friendship with the Dutch scholar Erasmus began around 1498.Colet was a leading exponent of Humanism. In returning to the scriptures, believing that the study of the bible was the only route to holiness, and as a result attacking abuses and idolatry in the church, Colet anticipated the Reformation, although he himself would never have considered a formal breach with the Catholic Church. His views were too radical for some and in 1512 he was accused of heresy by the bishop of London. The case was later dismissed.Colet became dean of St Paul's in 1505, a position he held until his death. In the same year as this appointment, Colet inherited a great fortune from his father which he used to endow a school, St Paul's, re-founded in 1509. He wrote statutes to dictate how the school should be run and remained highly influential in its early years.Colet died on 10 September 1519.Although, owing to his ignorance of Greek, he was restricted tothe Vulgate, he tried to penetrate to the original meaning of thesacred texts, discarding the later commentaries.

Colet was an English priest and scholar and an educational pioneer.John Colet was born in London in 1467. His father was a wealthy merchant, Sir Henry Colet, who was twice lord mayor of London. Colet studied at Oxford University and was ordained deacon in 1497, and priest shortly afterwards. He travelled in France and Italy and then returned to teach at Oxford. Colet's great friendship with the Dutch scholar Erasmus began around 1498.Colet was a leading exponent of Humanism. In returning to the scriptures, believing that the study of the bible was the only route to holiness, and as a result attacking abuses and idolatry in the church, Colet anticipated the Reformation, although he himself would never have considered a formal breach with the Catholic Church. His views were too radical for some and in 1512 he was accused of heresy by the bishop of London. The case was later dismissed.Colet became dean of St Paul's in 1505, a position he held until his death. In the same year as this appointment, Colet inherited a great fortune from his father which he used to endow a school, St Paul's, re-founded in 1509. He wrote statutes to dictate how the school should be run and remained highly influential in its early years.Colet died on 10 September 1519.Although, owing to his ignorance of Greek, he was restricted tothe Vulgate, he tried to penetrate to the original meaning of thesacred texts, discarding the later commentaries.Yet, The latter's intuitive Scripture interpretation withoutknowledge of the original language failed to satisfy Erasmus.

In Greek mythology, Prometheus (Greek: Προμηθεύς, pronounced [promɛːtʰeús]) is a Titan, culture hero, and tricksterfigure who is credited with the creation of man from clay, and who defies the gods and gifts humanity with fire (theft of fire), an act that enabled progress and civilization. He is known for his intelligence and as a champion of humanity.[1]The punishment of Prometheus as a consequence of the theft is a major theme of his mythology, and is a popular subject of both ancient and modern art. Zeus, king of the Olympian gods, sentenced the Titan to eternal torment for his transgression. The immortal Prometheus was bound to a rock, where each day an eagle, the emblem of Zeus, was sent to feed on his liver, which would then grow back to be eaten again the next day. In some stories, Prometheus is freed at last by the hero Heracles (Hercules).In another of his myths, Prometheus establishes the form of animal sacrifice practiced in ancient Greek religion. Evidence of a cult to Prometheus himself is not widespread. He was a focus of religious activity mainly at Athens, where he was linked to Athena and Hephaestus, other Greek deities of creative skills and technology.[2]In the Western classical tradition, Prometheus became a figure who represented human striving, particularly the quest for scientific knowledge, and the risk of overreaching or unintended consequences. In particular, he was regarded in theRomantic era as embodying the lone genius whose efforts to improve human existence could also result in tragedy: Mary Shelley, for instance, gave The Modern Prometheus as the subtitle to her novel Frankenstein (1818).

erasmus

John Colet

Greek