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Religious toleration is much discussed these days. But where did the Western notion of toleration come from? In this thought-provoking book Gary Remer traces arguments for religious toleration back to the Renaissance, demonstrating how humanist thinkers initiated an intellectual tradition that has persisted even to our present day. Although toleration has long been recognized as an important theme in Renaissance humanist thinking, many scholars have mistakenly portrayed the humanists as proto-Englightenment rationalists and nascent liberals. Remer, however, offers the surprising conclusion that humanist thinking on toleration was actually founded on the classical tradition of rhetoric. It was the rhetorician's commitment to decorum, the ability to argue both sides of an issue, and the search for an acceptable epistemological standard in probability and consensus that grounded humanist arguments for toleration. Remer also finds that the primary humanist model for a full-fledged theory of toleration was the Ciceronian rhetorical category of sermo (conversation). The historical scope of this book is wide-ranging. Remer begins by focusing on the works of four humanists: Desiderius Erasmus, Jacobus Acontius, William Chillingworth, and Jean Bodin. Then he considers the challenge posed to the humanist defense of toleration by Thomas Hobbes and Pierre Bayle. Finally, he shows how humanist ideas have continued to influence arguments for toleration even after the passing of humanism&—from John Locke to contemporary American discussions of freedom of speech.
The extraordinarily diverse oeuvre of Juan Luis Vives, marked by great erudition and originality, still remains very little known in the English-speaking world. This collection of essays considers his life and the influence of his writings, and examines some of his chief works. These include his books on the education of women and on the relief of the poor, his numerous political writings, and his huge encyclopedic treatise, De disciplinis, a comprehensive critical and systematic review of universal learning and the state of the academic disciplines at the beginning of the sixteenth century. Subsequent chapters discuss Vives's ideas on the soul, especially his analysis of the emotions, his contribution to rhetoric and dialectic and a posthumous defense of the Christian religion in dialogue form. Contributors are Enrique Gonzalez Gonzalez, Catherine Curtis, Peter Mack, Valerio Del Nero, Edward V. George.
Erasmus was not only one of the most widely read authors of the early modern period, but one of the most controversial. For some readers he represented the perfect humanist scholar; for others, he was an arrogant hypercritic, a Lutheran heretic and polemicist, a virtuoso writer and rhetorician, an inventor of a new, authentic Latin style, etc. In the present volume, a number of aspects of Erasmus’s manifold reception are discussed, especially lesser-known ones, such as his reception in Neo-Latin poetry. The volume does not focus only on so-called Erasmians, but offers a broader spectrum of reception and demonstrates that Erasmus’s name also was used in order to authorize completely un-Erasmian ideals, such as atheism, radical reformation, Lutheranism, religious intolerance, Jesuit education, Marian devotion, etc. Contributors include: Philip Ford, Dirk Sacré, Paul J. Smith, Lucia Felici, Gregory D. Dodds, Hilmar M. Pabel, Reinier Leushuis, Jeanine De Landtsheer, Johannes Trapman, and Karl Enenkel.
Volume 18 in the Collected Works of Erasmus series covers the period from 1 April 1531 to 30 March 1532. The most persistent theme in the letters is the fear, to which Erasmus had long been prey, that the religious strife in Germany and Switzerland would eventually lead to armed conflict. His Catholic and Evangelical critics continued to annoy him. In June 1531 Erasmus published his final apologia against Alberto Pio, who had accused him of being the source of the Lutheran heresy. Though Erasmus’ public controversy with the Strasbourg theologians had come to an end in 1530, he wrote a long letter to Martin Bucer emphasizing his doctrinal differences with the Strasbourgers and his low estimate of their moral character. Erasmus’ financial affairs also figure prominently in the letters between him and his friend, the banker Erasmus Schets. The letters between them are testimony to his impatience with people who owed him money, his frequent inability to understand the details of his own finances, and his quickness to assume that people he trusted were cheating him. Volume 18 of the Collected Works of Erasmus series
Contains a full index of all the topics covered in the first nine volumes of the set.
John Merbecke (c.1505-c.1585) is most famous as the composer of the first musical setting of the English liturgy, The Booke of Common Praier Noted (BCPN), published in 1550. Not only was Merbecke a pioneer in setting English prose to music but also the compiler of the first Concordance of the whole English Bible (1550) and of the first English encyclopaedia of biblical and theological studies, A Booke of Notes and Common Places (1581). By situating Merbecke and his work within a broader intellectual and religio-cultural context of Tudor England, this book challenges the existing studies of Merbecke based on the narrow theological approach to the Reformation. Furthermore, it suggests a re-thinking of the prevailing interpretative framework of Reformation musical history. On the basis of the new contextual study of Merbecke, this book seeks to re-interpret his work, particularly BCPN, in the light of humanist rhetoric. It sees Merbecke as embodying the ideal of the 'Christian-musical orator', demonstrating that BCPN is an Anglican epitome of the Erasmian synthesis of eloquence, theology and music. The book thus depicts Merbecke as a humanist reformer, through re-evaluation of his contributions to the developments of vernacular music and literature in early modern England. As such it will be of interest, not only to church musicians, but also to historians of the Reformation and students of wider Tudor culture.
Clarence Miller's Humanism and Style: Essays on Erasmus and More provides an illuminating and circumstantial engagement with the important works of two great humanists, especially their masterpieces, The Praise of Folly and Utopia. He shows how they were deeply influenced by the very medieval world that they rejected as they were seeking to recover vital connections to the classics and the church fathers. Miller's essays cover a complex terrain that includes the rhetorical functions of stylistic shifts, the deployment of proverbial wisdom, engagement with ancient texts in an early modern setting, and the challenges of maintaining a stance of faith in a world always muddied in its history. These essays disclose a sensibility in the work of Erasmus and More that is already attuned to many insights that have emerged with contemporary literary theory.