Desiderius Erasmus was a Dutch humanist, Catholic priest, social critic, teacher, and theologian who lived from 1466 to 1536. He is considered one of the most influential scholars of the Northern Renaissance and a leading figure in the movement for religious reform that helped prepare the way for the Protestant Reformation. Some key facts about Erasmus:
- He was born in Rotterdam, likely on October 27, 1466. His original name was Desiderius Erasmus Roterodamus.
- He was ordained as a Catholic priest in 1492, but spent little time in regular priestly duties. He never served as a pastor of a congregation.
- He was highly critical of abuses within the Catholic Church and called for reform, though he remained a priest and stayed loyal to the Church.
- He was a renowned Christian humanist – seeking to apply the principles of humanism and scholarly study to biblical texts and theology.
- He produced important new Latin and Greek editions of the New Testament that improved on the Vulgate. This helped make the Bible more accessible.
- His Greek and Latin New Testament editions were used by Martin Luther and other early Protestant reformers in their translation work.
- He wrote satirical essays criticizing corruption in the Church and society. His most famous was In Praise of Folly.
- He promoted humanist education and the study of biblical texts in their original languages.
- He advanced religious toleration and theological debate through his writings.
- He was widely respected as one of the greatest scholars of his day, known across Europe.
In this article, we will examine Erasmus’ life and key works in more detail to understand his influence and importance during a crucial time of transition in Christian history.
Early Life and Education
Desiderius Erasmus was born Gerrit Gerritszoon in Rotterdam, located in what is now the Netherlands, in 1466. He was the second son of Roger Gerard and Margaret. His parents were not legally married. His father was a priest and his mother the daughter of a physician. Sadly, both of Erasmus’ parents died of the plague in 1483 when he was around 16 or 17 years old.
After his parents’ death, Erasmus and his older brother Peter were sent to study at a school called St. Lebwin’s in Deventer. This school practiced the Devotio Moderna (“modern devotion”) movement, which emphasized spiritual meditation and inner piety over ritual and formalism. The school exposed Erasmus to humanist emphasis on studying ancient languages and texts.
As a boy with a good singing voice, Erasmus was recruited into a canonry of St. Lebwin’s church in 1487. This church position helped provide him some stability and access to an education. In 1492, Bishop of Cambrai Henry of Bergen pressured Erasmus to be ordained as a Catholic priest, likely because this provided income to the diocese. However, Erasmus never actively served as a priest in a parish.
Around this time, Erasmus adopted his new name Desiderius Erasmus Roterodamus, a Latinized version of Gerrit Gerritszoon. The name Erasmus means “beloved” or “desired” – linking to his canonical status. Roterodamus means “of Rotterdam” – indicating his hometown.
From 1493 to 1496, Erasmus attended the University of Paris for further education. He focused on studying Latin language and literature. It seems during this time he also made his first trip to England, which began his affiliation with English humanists and royalty. Erasmus would make England like a second home for much of his life.
Monastic Life and Early Writing
In 1499, Erasmus entered monastic life, likely under pressure from Bishop Henry again to gain assured income. Erasmus became an Augustinian canon regular at the Steyn Monastery near Gouda. However, he disliked monastic routines and sought special permission to live outside the monastery and focus on his studies and writings.
During the 1490s, Erasmus began his literary career, writing poems in Latin and translations of classical Greek works into Latin. His collection of proverbs Adagia would become one of his most widely read works. Erasmus’ wit, gift for language, and learned allusions soon brought him attention across Europe as a leading Christian humanist.
Erasmus wrote a collection of declamations to train students in proper letter-writing called De conscribendis epistolis (“On the Writing of Letters”) in 1499-1500. This work articulated principles for clear communication that was considerate, truthful, and morally instructive.
His satirical Encomium Moriae (“The Praise of Folly”) was written in 1509 (and printed in 1511). This witty social critique has Folly mockingly praise foolishness to show how vice rules so many aspects of society and religious life. Erasmus criticized greed, superstition, and abuses by all levels of clergy.
Bible Translations and Commentaries
Some of Erasmus’ most important works focused on improving access and understanding of the Scriptures. He began teaching Greek at Cambridge University in England in 1511. That same year he published his Latin translation of the Greek New Testament. This was a landmark event, as it was the first widely published printed edition of the Greek New Testament. Later editions had Erasmus’ revised Latin translation alongside. These texts were important in enabling Reformers like Luther to work from the Greek instead of only Latin.
Erasmus’ 1516 and 1522 editions also included his Latin translation of parts of the Hebrew Old Testament from the Greek Septuagint. This further expanded access to the biblical text.
In 1517, Erasmus published a new Latin translation of the entire Bible based on the original Greek and Hebrew texts, called the Novum Instrumentum Omne (“New Complete Instrument”). This translation, like his other editions of Greek and Latin, was not authorized by the Catholic Church but still widely distributed. It became an important resource for Reformers.
To support reading and interpreting the Scriptures, Erasmus wrote commentaries on books and passages from both the Old and New Testaments. These included the Annotations on Romans (1517), Annotations on Matthew (1519), Annotations on Galatians (1535), and Annotations on Ecclesiastes (1535). His commentary on Matthew contested received interpretations related to clerical power.
Erasmus’ rational approach focused on determining the most likely original reading through language and historical study. He objected to using allegorical and mystical interpretations to find additional meanings not clearly in the text. He applied humanist principles of studying ancient texts to biblical exegesis. This greatly influenced future biblical scholarship.
Debates with Luther and the Reformers
Martin Luther’s Ninety-Five Theses, posted in 1517, sparked the Protestant Reformation. This movement shared some of Erasmus’ criticisms of Church practices. However, Erasmus and Luther took different perspectives on reform and biblical authority. Their split highlighted Erasmus’ middle road between Catholic traditionalism and Protestant radicalism.
Initially Erasmus was sympathetic to Luther’s criticisms of indulgences and corruption. The two men began corresponding in 1519. However, Erasmus was wary of Luther’s increasingly strident defiance of Church authority. Erasmus favored gradual reform from within the established Church structure.
In 1524, Erasmus published On the Freedom of the Will, defending free will against Luther’s view of absolute predestination. Erasmus argued human freedom to choose to accept or reject God’s grace was taught by Scripture and necessary for moral accountability. Luther responded fiercely, attacking Erasmus in The Bondage of the Will (1525) for failing to accept Scripture’s clear teaching on God’s sovereignty.
Erasmus sought to understand Scripture using human reason disciplined by linguistic study and context. He believed this rational approach avoided dogmatism and encouraged liberty of interpretation. By contrast, Luther elevated biblical authority above human reason. Erasmus wanted room for debate, while Luther demanded unquestioning assent to the Bible’s plain meaning.
Erasmus also rejected the Reformers’ subordination of tradition to the Bible alone. He saw tradition and reason as partners with Scripture in avoiding doctrinal error. Erasmus trusted that enlightened scholars would together find biblical truth, not each person reading alone. On many doctrines, Erasmus took stands between Catholic positions and those of Lutheranism or other Protestant groups. He advocated reform and biblical fidelity, but not a full break with the historic Catholic faith.
Later Life and Death
After the rise of Protestantism, Erasmus faced growing criticism from Catholics for helping enable this dangerous movement by advancing study of the Bible in its original languages. Erasmus spent his later years based in Basel, Switzerland after leaving the Netherlands to escape tensions over the Reformation. He continued to promote humanist education and publish revised editions of his New Testament translation and commentaries.
Erasmus remained loyal to the Catholic Church and recognized the Pope’s authority. He rejected calls to formally join Lutheranism or other reform groups. Erasmus did advocate tolerance for those he saw sincerely following Scripture, even when he disagreed with their conclusions. However, the hardening lines between Catholic and Protestant allowed little space for Erasmus’ nuanced middle way.
Desiderius Erasmus died on July 12, 1536 in Basel at around the age of 69. Despite his criticisms of its failings, Erasmus never fully abandoned the Catholic Church. Yet neither could the Church fully claim him as an ally, considering his role in challenging Church traditions. In death as in life, Erasmus’ legacy was one of pursuing an independent path guided by his humanist scholarship and biblical studies.
Major Works and Writings
Some of the major writings produced by Erasmus that shaped Christian thought and the Reformation era include:
- Adagia (1500) – Collection of Greek and Latin proverbs and sayings. Established Erasmus as a leading Christian humanist.
- Handbook of the Militant Christian (1503) – Guide to true piety stressing inner faith and ethic living over rituals.
- In Praise of Folly (1511) – Satirical essay with Folly mocking corruptions of society and religion.
- First printed Greek New Testament (1516) – Landmark publication of the NT Greek text, enabling new translations and study.
- The Education of a Christian Prince (1516) – Advice on just and moral rule written for future Charles V.
- The Complaint of Peace (1517) – Personification of Peace decries selfish war-mongering and materialism.
- Colloquies (1518) – Collection of dialogues on moral issues and folly. Became a staple school text of the 16th century.
- Julius Excluded from Heaven (1514/1524) – Satire on Pope Julius II being denied heaven due to corruption.
- On the Freedom of the Will (1524) – Treatise defending free will and moral accountability against Luther’s predestinarian views.
- Ecclesiastes (1535) – Commentary interpreting this wisdom book as supporting a philosophy of moderation.
These works and other writings by Erasmus were widely published through much of Europe during his lifetime due to the relatively new technology of movable type printing. They significantly shaped Christian thought during the Reformation era and beyond.
Theological and Religious Beliefs
Erasmus’ study of Scripture and early Church writings led him to theological perspectives that often followed a mediating line between emerging Protestant doctrines and Catholic tradition. Some of his key beliefs included:
- Emphasizing an inner spiritual relationship with God more than ritual acts.
- Critiquing superstitious excesses in popular piety and corruption in the institutional Church.
- Rejecting the Reformers’ doctrine of sola scriptura, instead advocating using tradition and reason alongside Scripture.
- Defending the doctrine of free will, in opposition to the Protestant emphasis on predestination.
- Condemning dogmatic certainty, advocating debate and intellectual humility.
- Seeing Scripture as having clear moral teachings but more obscure on speculative doctrines.
- Purporting an early version of the moral example theory of the Atonement.
- Generally avoiding firm stands on doctrines like the Eucharist, seemingly open to symbolic or real presence.
- Recommending reform of Church abuses, though remaining loyal to the established Catholic hierarchy.
- Advocating relative religious toleration and intellectual inquiry over coercion and censorship.
Erasmus sought to remove corrupting accretions he saw obscuring the simple moral truths taught in Scripture. He saw reform as enabling a personal relationship with God empowered by the Spirit. Though he shared Luther’s zeal to restore biblical faith, he rejected actions that fostered civil disorder or operated outside Church oversight.
Influence and Importance
Erasmus was hugely influential during the Renaissance and Reformation by being one of the most renowned scholars and prolific writers of his era. His importance includes:
- Promoting humanist methods of studying ancient texts, including application to Scripture.
- Producing landmark new translations of the Bible in Latin, Greek, and Hebrew, enabling further scholarship.
- Critiquing corruption in society and abuses in the Church, laying groundwork for reform.
- Emphasizing inner spirituality, ethics, and following Christ’s moral teachings.
- Defending free will while warning against rigid dogmatism, fostering debate.
- Providing inspiration and scholarly resources for major Reformers like Luther and Zwingli.
- Modeling principled independence and pursuit of truth even against pressure to conform.
- Advocating reform without abandoning Church unity or institutions.
- Boosting the spread of learning through his widely published and translated writings.
Erasmus’ career marked a transition point between the medieval and modern eras. He helped open the door to applying humanist scholarship to theology, shaping the trajectory of biblical studies. He also offered a thoughtful Catholic perspective on issues driving the Reformation debates. Desiderius Erasmus exemplified using intellectual gifts to encourage moral and spiritual reform while maintaining Christian unity across theological differences. His life and writings embraced open and rational inquiry in a spirit of humility.
