"Philosophy of Christ" by Erasmus of Rotterdam: basic ideas

The doctrine of Erasmus of Rotterdam is an example of the so-called salpian humanism. Many believe that the term "Renaissance" can be attributed to Northern Europe only with a great deal of conventionality. In any case, this direction was not very similar to the Italian Renaissance. The humanists of Northern Europe tried not so much to revive the traditions of antiquity, how much to understand what the essence of Christianity is. Most of the free time they studied not Plato and Aristotle, but the Bible. Therefore, for the "Zaalpine Renaissance" are characteristic features of another phenomenon - the Reformation. But most of the representatives of this Northern Renaissance (as, for example, the humanist Erasmus of Rotterdam), despite all the criticism of the Roman Catholic Church, did not go to the Protestant camp. Moreover, they wanted to reform the confession to which they belonged, but a complete break with it frightened them. Erasmus of Rotterdam is known as the creator of a new theological system, where he attempted to answer the question of what are the obligations of man to God, and what place morality and morality occupy in all this.

Who is Erasmus Rotterdam?

Briefly about this eminent person we can say the following. He was the illegitimate son of a priest and the daughter of a doctor, and was born in a suburb of Rotterdam called Gouda. Hence his nickname, as was customary in those days. So called clergymen, mostly monks - by name and place of birth. As his parents died early, the guardians persuaded the young man to take tonsure. But since it was not his choice, monasticism was hard for the future philosopher. Even before the adoption of the vows, he was familiar with the ancient classics, which struck his imagination. Education helped him change his biography. One of the bishops needed a secretary-Latinist. Erasmus was able to occupy this place and with the help of his superior to leave the ascetic life. Nevertheless, he was always very religious. Erasmus traveled a lot. He had the opportunity to study at the Sorbonne. There he pretended that he was studying theology, but in fact he was studying Latin literature. Erasmus of Rotterdam dreamed of studying the Bible. But for this it was necessary to learn the Greek language. This future philosopher took seriously. He also visited England, where he met Thomas More, and spoke with humor and positive about the customs there.

Start of activity

The views of Erasmus of Rotterdam began to form in Oxford. There he met with admirers of ancient antiquities, who carried him to his circle. When the future scientist returned to Paris in the year 1505, the first thing he published was a book devoted to Greek and Latin aphorisms. Subsequently, she survived several reprints. The life of the scientist received a new push. Now for Erasmus there were two purposes - to popularize the ancient authors in their homeland and publish a reliable text of the New Testament, translated from Greek. Theology was not his main hobby. The teaching of Erasmus of Rotterdam was, rather, a moral and philosophical one. He worked so much that contemporaries were surprised how one person can write so much. He creates scientific works, popular journalism and hundreds of translations into Latin Greek manuscripts. Only his letters to his friends were about two thousand.

Writing basic works

After finishing his studies at the Sorbonne, Erasmus has to live in cramped circumstances. He often travels from Paris to the Netherlands and back, lives in Leuven, Orleans, is improving in the study of Greek. It was during these years that Erasmus of Rotterdam wrote "The weapon of a Christian warrior". This book became the basis of his teaching, although the popularity of the philosopher brought another work. In it, he seems to echo the main motive of the Italian Renaissance. The main idea of this work is that the light of Christianity must be combined with the achievements of ancient antiquity. In 1506, he went to Italy, where he spent about three years. Here he manages to get a doctorate, visit Venice and Rome. In 1509, Erasmus again went to England, where he was invited by Thomas More, who at that time was the chancellor of King Henry the Eighth. The latter, while still a prince, also made friends with the philosopher and highly esteemed him. For some time the hero of our story taught in Cambridge. In England, Erasmus wrote the most famous of his work - a joking "Praise of Foolishness", where such characters as a scientist and a fool-wise sage are brought out. This book was published in Paris in 1511, and since then its author has become a real star of that time in Europe.

"The Basil hermit"

Another crowned admirer of Erasmus - Emperor Charles the Fifth - appointed him his adviser with good salary and no duties. This allowed the philosopher to give himself completely to his favorite work and travel. A few years later he manages to realize his secret dream. In Basel comes the fruit of his many years of work - the Greek text of the Gospel. True, biblical scholars claim that this edition also contains errors, but nevertheless it served as the basis for further critical study of the New Testament. Since then many more books have been written by Erasmus of Rotterdam. His works at that time are basically translations. Plutarch and Seneca, Cicero and Ovid, Origen and Ambrose, ancient poets, historians and Fathers of the Church - all and not enumerate. Although Erasmus constantly traveled between Switzerland, Freiburg and Besancon, he was called "Basel hermit". Although already at that time he began to ache, the ailments did not prevent him from actively participating in various intellectual discussions with contemporaries. For example, Erasmus Rotterdam furiously polemic with Luther. On the book "Basil hermit" "On Freedom of Choice" the great reformer replied with the work "On slavery of the will." None of them did not agree with the opponent. Works by Erasmus of the Rotterdam Basel period are also treatises on a variety of topics. These are philological inquiries about how to correctly pronounce Greek and Latin words, and pedagogical reflections on the correct education of rulers, and essays on eternal peace, and the search for unity of the Church, and even New Testament stories in a free retelling. The bloody events of the Reformation era horrified and pushed him away, but he remained at his opinion, always being between two opposing camps. Erasmus of Rotterdam died in 1536, in the same Basel.

Humanist

Historians distinguish two generations of the German-Anglo-Dutch Renaissance. Erasmus of Rotterdam belonged to the youngest of them. His real home was not Holland, not France and not Germany, but his favorite antiquity. His heroes he knew as close as his own friends. The humanism of Erasmus of Rotterdam was also manifested in the fact that he used science, literature and typography in order to exert an unprecedented influence on the minds of people. For friendship with him rivaled the strengths of this world, and many cities offered him constant salary only for him to settle there. To him for advice - both in the field of philosophy and politics - are addressed by kings, princes and simply educated people. Latin and ancient literature, he probably knew better than anyone else in Europe at that time, and his opinion of how to pronounce certain sounds in Greek texts became leading in universities.

Moralist, satirist, philosopher

Those works of Erasmus of Rotterdam, which brought him unprecedented popularity and worldwide fame, were written by him, in his own words, "from nothing to do." For example, "The praise of stupidity" only during the life of the author was published about forty times. This benign satire with a certain amount of sarcasm was cheerful and positive - it did not scourge and did not undermine the foundations. Therefore, the authorities enjoyed success. But the author himself attached more importance to his books on pedagogy, in particular, on the education of Christian princes and the teaching of languages to children. The peak of his search, he considered religious and educational activities. He called it the "philosophy of Christ." Its foundations were laid back in Oxford. There together with other members of the circle of lovers of antiquity for the first time formulated the foundations of Christian humanism precisely Erasmus of Rotterdam. The main ideas of this teaching he set out in one of his first books.

"The dagger of a Christian warrior"

What Erasmus wrote in his youth served him as a guiding star for a lifetime. The title of the book also has a profound meaning. This metaphor was often used to describe the living conditions of a true believer. Every day he must go into battle, fight for his values, speak out against sins and temptations. To do this, we need to simplify Christianity, so that it becomes clear to everyone. Release him from the heavy scholastic clothes that hide the very essence. It is necessary to return to the ideals of early Christianity, to understand what exactly people who created the first communities believed. We must adhere to strict moral rules that will allow us to lead a perfect life and help others. And, finally, one must imitate Christ himself, in order to be able to realize the ideas and commandments of Scripture. And for this it is necessary to correctly understand and interpret the Good News that the Savior brought, in all its simplicity, without scholastic distortions and excesses. This is the philosophy of Christ.

New Theology of Erasmus

It has already been said that this very prolific author left such a huge amount of essays, treatises and books that for a long time every educated European, especially of noble origin, was trained for them. After all, Erasmus of Rotterdam became an example for imitation of all civilized people of the era. The main ideas of his theological research also became a subject of study and admiration. The attention of contemporaries was attracted by the fact that the philosopher did not use traditional theological methods. Moreover, in every possible way he ridiculed the scholasticism in the "Praise of Foolishness." And in other works, he did not like it. The author criticizes her titles, methods, conceptual and logical apparatus, believing that in her learned philosophies Christianity is lost. All these pompous doctors with their fruitless and empty discussions are trying to replace God with various kinds of definitions. The philosophy of Christ is free from all this. It is called upon to replace all the problems that have been sucked from the finger, which are so vehemently discussed in the academic environment, ethical. To speculate about what is happening in the sky is not at all the goal of theology. It must deal with earthly affairs, that which is necessary for people. Turning to theology, a person must find the answer to the most urgent of his questions. An example of this kind of reasoning Erasmus considers the dialogues of Socrates. In his work "On the Benefits of Conversations," he writes that this ancient philosopher forced wisdom to descend from heaven and settle among people. That's right - in the game, among the feasts and feasts - should discuss the sublime. Such conversations take on a pious character. But did not the Lord communicate with his disciples?

Combining different traditions

His frequent satirical lectures Erasmus of Rotterdam often compares with the "Alcibiades" - ugly terracotta figures, inside which hide the amazing beauty and proportionality of the statue of the gods. This means that not all of his statements should be taken literally. If he says that the Christian faith is akin to stupidity, then the author should not be mistaken for an atheist. Simply, he believes that it is incompatible with the so-called scholastic wisdom. It is during the "heavenly madness" period that a person can connect with God, even for a brief moment. So Erasmus of Rotterdam justified the attempt to revise the ancient traditions in the Christian spirit. At the same time, he was far from going, like Luther, to cross the Rubicon and throw away the Fathers of the Church and the Holy Tradition. On the other hand, like the reformers, he called for a return to the times of the apostles and disciples of the Savior. But the philosophy of Christ had its cornerstone. They still had a real Renaissance humanism. Yes, Erasmus denounces both the Catholic clergy and the monastic order itself, which, in the author's opinion, simply parasitizes the name of Christ and folk folly. He also (albeit veiled) talks about the inadmissibility of wars and violence in the name of religion. But still outside the framework of the Catholic tradition can not get out.

The Christian humanism of Erasmus of Rotterdam

One of the main concepts in this new theology is purification. Yes, a person can become the center of the universe, as called by the Italian humanists. But in order to realize this ideal, he must simplify his faith, make her sincere and start imitating Christ. Then it will become what it was supposed to become according to the Creator's plan. But modern Erasmus man, as the author believed, as well as all the institutions created by him, including the state and the Church, are still very far from this ideal. Christianity in fact is a continuation of the searches of the best ancient philosophers. Did they not come up with the idea of a universal religion that would lead to universal agreement? Christianity is simply a natural end to their aspirations. Therefore, the Kingdom of Heaven in the representation of Erasmus is something like the Platonic Republic, where all that is beautiful, that the Gentiles created, the Lord also took. The author even expresses the idea amazing for those times that the spirit of Christianity is much wider than it is customary to talk about. And among the saints of God there are a lot of those whom the church did not consider to be this person. Even his philosophy of Christ, Erasmus of Rotterdam, calls revival. By this he understands not only the restoration of the original purity of the church, but also the nature of man, which was originally created good. And for his sake, the Creator created this whole world, which we should enjoy. It should be said that with the ideas of Erasmus disagreement was expressed not only by Catholic authors, but primarily by Protestant thinkers. Their discussion about the freedom and dignity of a person is very instructive and suggests that each of them saw different facets of our nature in his own way.