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Erasmus and the Age of Reformation with a Selection from the Letters
Erasmus and the Age of Reformation is a historical book written by Johan Huizinga that provides a detailed account of the life and works of the famous Dutch philosopher, theologian, and humanist, Erasmus. The book offers an insightful analysis of the Renaissance period and the Reformation movement that took place in the 16th century.The author begins by exploring the early life of Erasmus and his education, followed by his travels across Europe and his interactions with prominent figures of the time. The book also delves into Erasmus' literary works and his influence on the intellectual and religious landscape of the period.In addition to providing a comprehensive biography of Erasmus, the book also includes a selection of his letters that offer a glimpse into his personal life and his views on various topics. These letters are translated into English and provide readers with a firsthand account of Erasmus' thoughts and experiences.Overall, Erasmus and the Age of Reformation is an engaging and informative read that sheds light on one of the most significant periods in European history. It is a must-read for anyone interested in the Renaissance, the Reformation, or the life and works of Erasmus.This scarce antiquarian book is a facsimile reprint of the old original and may contain some imperfections such as library marks and notations. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions, that are true to their original work.
312 pages, Hardcover
First published January 1, 1924
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About the author
Johan Huizinga
100 books168 followersJohan Huizinga was a Dutch historian and one of the founders of modern cultural history.
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May 27, 2016
Summary: An elegantly written biography of Desiderius Erasmus describing his life, thought and character as a scholar who hoped to awaken "good learning" and to bring about a purified Catholic church, and the tensions resulting from being caught between Reformers and Catholic hierarchy.
It is surprising to me how few biographies I can find of Desiderius Erasmus in online searches, and most of these older works. The good news is that Huizinga's very readable account of Erasmus' life is available in either low cost reprints or for free digitally due to its passing into the public domain. There are also free versions of many of Erasmus' works in various digital formats. I found the edition that was the basis of this review in the bargain shelves of my local used book store. If you want to readable introduction to the life of Erasmus, this is a great place to start to understand the life of this humanist scholar overshadowed in some ways by the Reformers.
We learn about the early life of this out-of-wedlock son of a Catholic priest, forced by poverty to take monastic vows. Yet from early on it was clear that Erasmus was a scholar, not a monk, who found a way through the Bishop of Cambrai for whom he served as secretary, to pursue theological studies at the University of Paris in 1495. Huizinga portrays a man who was something of a rolling stone, moving between England, Paris, Louvain, Italy, and Basle in search of patrons, peace, and publishers. He would be a restless man all his life. He works for a time with the famed Aldus Manutius (after whom the Aldus font is named) and later collaborates with Johan Froben in the publication of a number of his later works including his Greek and Latin version of the New Testament. During one of his travels, he pens In Praise of Folly, the work for which he is most famous. He also assembles a collection of adages in Latin (Adagia) that serves as a compendium of the best of the ancient classics.
Huizinga shows us a scholar deeply committed to the value of "good learning", believing the recovery of the classic texts along with careful biblical scholarship would result in a Catholic church purified from the accretions of the centuries. There is a brief, shining moment, around 1517, where profits from publications, renown of scholarship, and sympathies with many other reformers brought him into the limelight at the same time as he is finally released from his monastic vows. All too briefly does he enjoy the life of scholarship, pleasant conversation, and freedom from want.
Soon he is chased from Louvain by those objecting to his efforts toward a purified church. He is courted by Luther and the Reformers only to keep his distance and eventually and reluctantly engage Luther in a dispute over the freedom versus bondage of the will. As he grows older he writes against the excesses of both the humanists (in Ciceronianus) and against the Reformers.
As I commented in my post on "The Challenge of the 'Third Way,' " Erasmus fault was that he was a moderate, who preferred quiet to a fight. He was not an ideologue, but one who cared for clarity in expression, careful scholarship, and purity of morality. Huizinga traces this out in successive chapters on Erasmus' thought and character. For many years, Catholics thought he had given too much aid and comfort to the Reformers. Protestants thought him a sell out, who remained loyal to the church he never wanted to leave. Yet to the last he was a scholar, returning to Basle to wrap up his affairs, entrusting his scholarly legacy to the house of Froben to publish his complete works. And it is as a scholar in the humanist tradition that he is most remembered.
More recent scholarship has raised questions about Erasmus sexuality, particularly his relationship with Servatius and his dismissal as tutor of Thomas Gray. Huizinga, a scholar in an age less concerned with matters sexual and more open to the expressions of spiritual friendship in letters, raises no questions about such things.
Huizinga also provides us with a selection of his letters. Two stand out. One is his letter to Servatius, arguing for why he should not return to the monastic length at such length that I suspect Servatius gave in to gain relief. The second is a finely drawn verbal portrait of Thomas More. We see his early correspondence with Luther, and the later deterioration of the relationship.
So, for both style and substance, I would highly recommend this biography. It leaves one wondering about the might-have-beens of what would have occurred had Erasmus not been overshadowed by Luther, Calvin, and others. My own hunch is that in the end, he would have been opposed and simply withdraw as was his want, and little would be changed. As it was, he refused to "lead the charge", leaving this to Luther and the Catholic hierarchy in turn. If he had influence at all, it was through his translation of the New Testament, used by Luther for a vernacular translation and through his other scholarly works, works that enriched individual minds rather than galvanized movements.
It is surprising to me how few biographies I can find of Desiderius Erasmus in online searches, and most of these older works. The good news is that Huizinga's very readable account of Erasmus' life is available in either low cost reprints or for free digitally due to its passing into the public domain. There are also free versions of many of Erasmus' works in various digital formats. I found the edition that was the basis of this review in the bargain shelves of my local used book store. If you want to readable introduction to the life of Erasmus, this is a great place to start to understand the life of this humanist scholar overshadowed in some ways by the Reformers.
We learn about the early life of this out-of-wedlock son of a Catholic priest, forced by poverty to take monastic vows. Yet from early on it was clear that Erasmus was a scholar, not a monk, who found a way through the Bishop of Cambrai for whom he served as secretary, to pursue theological studies at the University of Paris in 1495. Huizinga portrays a man who was something of a rolling stone, moving between England, Paris, Louvain, Italy, and Basle in search of patrons, peace, and publishers. He would be a restless man all his life. He works for a time with the famed Aldus Manutius (after whom the Aldus font is named) and later collaborates with Johan Froben in the publication of a number of his later works including his Greek and Latin version of the New Testament. During one of his travels, he pens In Praise of Folly, the work for which he is most famous. He also assembles a collection of adages in Latin (Adagia) that serves as a compendium of the best of the ancient classics.
Huizinga shows us a scholar deeply committed to the value of "good learning", believing the recovery of the classic texts along with careful biblical scholarship would result in a Catholic church purified from the accretions of the centuries. There is a brief, shining moment, around 1517, where profits from publications, renown of scholarship, and sympathies with many other reformers brought him into the limelight at the same time as he is finally released from his monastic vows. All too briefly does he enjoy the life of scholarship, pleasant conversation, and freedom from want.
Soon he is chased from Louvain by those objecting to his efforts toward a purified church. He is courted by Luther and the Reformers only to keep his distance and eventually and reluctantly engage Luther in a dispute over the freedom versus bondage of the will. As he grows older he writes against the excesses of both the humanists (in Ciceronianus) and against the Reformers.
As I commented in my post on "The Challenge of the 'Third Way,' " Erasmus fault was that he was a moderate, who preferred quiet to a fight. He was not an ideologue, but one who cared for clarity in expression, careful scholarship, and purity of morality. Huizinga traces this out in successive chapters on Erasmus' thought and character. For many years, Catholics thought he had given too much aid and comfort to the Reformers. Protestants thought him a sell out, who remained loyal to the church he never wanted to leave. Yet to the last he was a scholar, returning to Basle to wrap up his affairs, entrusting his scholarly legacy to the house of Froben to publish his complete works. And it is as a scholar in the humanist tradition that he is most remembered.
More recent scholarship has raised questions about Erasmus sexuality, particularly his relationship with Servatius and his dismissal as tutor of Thomas Gray. Huizinga, a scholar in an age less concerned with matters sexual and more open to the expressions of spiritual friendship in letters, raises no questions about such things.
Huizinga also provides us with a selection of his letters. Two stand out. One is his letter to Servatius, arguing for why he should not return to the monastic length at such length that I suspect Servatius gave in to gain relief. The second is a finely drawn verbal portrait of Thomas More. We see his early correspondence with Luther, and the later deterioration of the relationship.
So, for both style and substance, I would highly recommend this biography. It leaves one wondering about the might-have-beens of what would have occurred had Erasmus not been overshadowed by Luther, Calvin, and others. My own hunch is that in the end, he would have been opposed and simply withdraw as was his want, and little would be changed. As it was, he refused to "lead the charge", leaving this to Luther and the Catholic hierarchy in turn. If he had influence at all, it was through his translation of the New Testament, used by Luther for a vernacular translation and through his other scholarly works, works that enriched individual minds rather than galvanized movements.
March 6, 2016
This biography sometimes seems so objective that you cannot unerstand if Huizinga likes Erasmus or not. It is a good thing though.
Also, this is quite an actualization of Erasmus. The book explains why Erasmus was important in his days, why he's interesting to a reader of the XX (and XXI!) century.
Also, this is quite an actualization of Erasmus. The book explains why Erasmus was important in his days, why he's interesting to a reader of the XX (and XXI!) century.
October 27, 2022
It is always fun to read a biography from historians of the first decades of the twentieth century, and Huizinga's biography is no exception. There is something about that free flowing narrative so common to those scholars. My favourite part was the inclusion of doodles made by Erasmus in the margin of a manuscript.
Huizinga's interpretation of Erasmus as a rationalist who was not strong or pious enough is no longer considered authoritative, yet still a good read.
Huizinga's interpretation of Erasmus as a rationalist who was not strong or pious enough is no longer considered authoritative, yet still a good read.
March 1, 2018
I picked-up this short biography because I have an interest in the Renaissance. Like a lot of people, I can become Italy-centric forgetting that the changes in culture, art, religion, science and politics were happening throughout Europe.
Erasmus of Rotterdam was self-made intellectual who came of age just as the ability to print was taking off in your Europe. He lived during the tumultuous early 1500s and so witnessed the breaking of the Catholic Church’s hegemony of faith with the rise of Protestantism and the establishment of the Church of England by Henry VIII.
Author Johan Huizinga (1872-1945) was an internationally recognized historian of Dutch history and culture. He wrote this biography for publication in his native language and it was translated into English in the 1950s. It retains the style and language of the early 20th century which, at times, can make for some frustrating reading. He also spends a great deal of energy trying to analyze Erasmus’s psychology. This Freudian emphasis (Erasmus was a bastard child of a priest who lost his parents early) takes up space that would have been better spent putting more detail behind the political and religious machinations of 16th Century Europe.
Notwithstanding the criticism above, this relatively short biography provides insight into the dawn of a new time. Erasmus began as an accomplished Latinist which made him a humanist. His work promoted the ideals of the Renaissance that appeared in classic writing (Cicero for example). He was also demonstrated independence and so contributed to the notion that’s it was acceptable to question the institutions of power. Erasmus’s success as a writer allowed him to meet and become friends with people like Thomas More, communicate with Popes and debate Luther. I am searching for one of his essay’s – Julius Excluded – which pokes great fun at the warrior Pope by imagining his entrance exam at the gates of heaven.
I was struck by something Huizinga wrote late in this short book:
“If at present our admiration goes out again to the ardently pious, and to spiritual extremes, it is partly because our unstable time requires strong stimuli. To appreciate Erasmus, we should begin by giving up our admiration of the extravagant, and for many this requires certain effort at present.” Page 189
How even more true in our own day. What would have been “strong stimuli” that demanded action – school shootings – Russian attacks to our electoral system – get a few days’ attention and then we careen off into some wild adventure – a new tweet- and gaze at our glowing and all-knowing handheld devices.
Erasmus spoke to troubled time with reason and wit. He believed in a well written sentence. He avoided the fight and sought reconciliation. He promoted education and culture. He need more of his like today if we have any hopes of a new Renaissance.
Erasmus of Rotterdam was self-made intellectual who came of age just as the ability to print was taking off in your Europe. He lived during the tumultuous early 1500s and so witnessed the breaking of the Catholic Church’s hegemony of faith with the rise of Protestantism and the establishment of the Church of England by Henry VIII.
Author Johan Huizinga (1872-1945) was an internationally recognized historian of Dutch history and culture. He wrote this biography for publication in his native language and it was translated into English in the 1950s. It retains the style and language of the early 20th century which, at times, can make for some frustrating reading. He also spends a great deal of energy trying to analyze Erasmus’s psychology. This Freudian emphasis (Erasmus was a bastard child of a priest who lost his parents early) takes up space that would have been better spent putting more detail behind the political and religious machinations of 16th Century Europe.
Notwithstanding the criticism above, this relatively short biography provides insight into the dawn of a new time. Erasmus began as an accomplished Latinist which made him a humanist. His work promoted the ideals of the Renaissance that appeared in classic writing (Cicero for example). He was also demonstrated independence and so contributed to the notion that’s it was acceptable to question the institutions of power. Erasmus’s success as a writer allowed him to meet and become friends with people like Thomas More, communicate with Popes and debate Luther. I am searching for one of his essay’s – Julius Excluded – which pokes great fun at the warrior Pope by imagining his entrance exam at the gates of heaven.
I was struck by something Huizinga wrote late in this short book:
“If at present our admiration goes out again to the ardently pious, and to spiritual extremes, it is partly because our unstable time requires strong stimuli. To appreciate Erasmus, we should begin by giving up our admiration of the extravagant, and for many this requires certain effort at present.” Page 189
How even more true in our own day. What would have been “strong stimuli” that demanded action – school shootings – Russian attacks to our electoral system – get a few days’ attention and then we careen off into some wild adventure – a new tweet- and gaze at our glowing and all-knowing handheld devices.
Erasmus spoke to troubled time with reason and wit. He believed in a well written sentence. He avoided the fight and sought reconciliation. He promoted education and culture. He need more of his like today if we have any hopes of a new Renaissance.
May 24, 2020
I believe the original title was simply Erasmus of Rotterdam, which gives a better sense of the contents. This is a straightforward biography without much historical context. To me that's a shame; I would have loved to have a book that functioned as a sequel to The Autumn of the Middle Ages. I don't feel like this measures up to Huizinga's other well-known work, but it's a satisfying and somewhat informative read on its own merits.
I appreciated the inclusion of selected letters by Erasmus. He's someone whom I'd like to explore further, but my real priority now is to read a good general history of the Reformation.
I appreciated the inclusion of selected letters by Erasmus. He's someone whom I'd like to explore further, but my real priority now is to read a good general history of the Reformation.
February 22, 2016
In this book, Huizinga presents Erasmus as a literary scoundrel--a man of the press and not a man of the cloth. I would recommend this book on the strength of that depiction alone. It makes the entire culture seem more recognizable. And Huizinga is a skillful historian, so this book has many other virtues as well.
I'm a little uneasy about his strong criticism of the aging Erasmus, who apparently failed to understand the historical significance of Martin Luther. Those passages reveal a troubling presentism at the heart of this project--a manifest defense of Protestantism. But for the most part Huizinga keeps faith with his readers, if not always with his subject.
I'm a little uneasy about his strong criticism of the aging Erasmus, who apparently failed to understand the historical significance of Martin Luther. Those passages reveal a troubling presentism at the heart of this project--a manifest defense of Protestantism. But for the most part Huizinga keeps faith with his readers, if not always with his subject.
April 9, 2025
I read this book for my class studying the Reformation, and it was slightly better than I expected. History has always been fascinating to me, but Huizinga was not extremely consistent in his work. The chapters were topological and not chronological, this made for a very confusing read. I would get lost to "when" we were in Erasmus' life.
Overall, good read but could have been done better.
Overall, good read but could have been done better.
May 15, 2018
Een bekwame biografie, zoals je van Huizinga mag verwachten. En ook, zoals je van hem mag verwachten, meer dan dat. Huizinga is erg streng voor Erasmus, maar dat is juist om de man eer aan te doen. Meer dan in andere teksten gaat de humanist hier leven, als een feilbaar mens.
Natuurlijk is ook dit boekje alweer een eeuw oud bovendien, dus we zitten op een dubbele verwijdering van de bron. Zeer 'onerasmiaans' - "terug naar de zuivere bronnen!" - maar soms toch wel zo prettig. Als zelfs een vooraanstaand geschiedkundige als Huizinga aangeeft dat het merendeel van Erasmus' teksten niet meer relevant zijn voor onze (zijn) tijd, dan ga ik me er ook niet aan laven. Ik hou het graag bij dit en de (fantastische!) Lof der Zotheid.
Natuurlijk is ook dit boekje alweer een eeuw oud bovendien, dus we zitten op een dubbele verwijdering van de bron. Zeer 'onerasmiaans' - "terug naar de zuivere bronnen!" - maar soms toch wel zo prettig. Als zelfs een vooraanstaand geschiedkundige als Huizinga aangeeft dat het merendeel van Erasmus' teksten niet meer relevant zijn voor onze (zijn) tijd, dan ga ik me er ook niet aan laven. Ik hou het graag bij dit en de (fantastische!) Lof der Zotheid.
January 19, 2025
Johan Huizinga was a 20th-century Dutch historian who taught for 27 years at Leiden University in the Netherlands. His book is a concise biography of Desiderius Erasmus of Rotterdam, the Dutch humanist who influenced the major actors of the Reformation. Huizinga persuasively argues that Erasmus’s character flaws of moderation and evocativeness did not match the times and prevented him from being viewed by history as a hero of the age.
This biography gave me a greater understanding of Erasmus’s life and times and dispelled some faulty assumptions I had formed about him. For instance, while Erasmus took holy orders as a young man, his stint as a monk was brief. He gained release from his vows to be ordained into the secular clergy; however, he never served as a parish priest. Erasmus was an academic and prolific author who was affiliated with the universities in Louvain, Basle, and Freiburg, yet Huizinga does not present any evidence that he taught students.
Erasmus’s legacy is that of a humanist author, Latinist writer, and classics scholar. His admonition to “go back to the sources” is the summation of Christian humanism. It is remarkable that Erasmus was the first academic to critically examine the Latin interpretation of the Greek New Testament by the Vulgate, determine there were significant errors, and produce a new version of the New Testament with critical notes. The Vulgate was prepared in the 4th century by Erasmus’s hero, Jerome, but its translation from Greek to Latin apparently had gone unchallenged for 1200 years. In reading about Erasmus’s experience with printers, especially Johannes Froben in Basle, I was reminded of Andrew Pettegree’s book, Brand Luther, that tells of Luther’s similar experiences with publishing in the early days of the printing press.
While a solid introduction into the life and times of Erasmus, the biography leaves several aspects of his life unanswered. Most notably, Erasmus’s personal finances and the economics of the Holy Roman Empire, France, and England during this period. The reader is told that Erasmus suffered from chronic financial worry all his life, but no detail is given on how he financed his living and extensive travels. I enjoyed the book and have recommended it to a group I am traveling with to Basle this summer.
This biography gave me a greater understanding of Erasmus’s life and times and dispelled some faulty assumptions I had formed about him. For instance, while Erasmus took holy orders as a young man, his stint as a monk was brief. He gained release from his vows to be ordained into the secular clergy; however, he never served as a parish priest. Erasmus was an academic and prolific author who was affiliated with the universities in Louvain, Basle, and Freiburg, yet Huizinga does not present any evidence that he taught students.
Erasmus’s legacy is that of a humanist author, Latinist writer, and classics scholar. His admonition to “go back to the sources” is the summation of Christian humanism. It is remarkable that Erasmus was the first academic to critically examine the Latin interpretation of the Greek New Testament by the Vulgate, determine there were significant errors, and produce a new version of the New Testament with critical notes. The Vulgate was prepared in the 4th century by Erasmus’s hero, Jerome, but its translation from Greek to Latin apparently had gone unchallenged for 1200 years. In reading about Erasmus’s experience with printers, especially Johannes Froben in Basle, I was reminded of Andrew Pettegree’s book, Brand Luther, that tells of Luther’s similar experiences with publishing in the early days of the printing press.
While a solid introduction into the life and times of Erasmus, the biography leaves several aspects of his life unanswered. Most notably, Erasmus’s personal finances and the economics of the Holy Roman Empire, France, and England during this period. The reader is told that Erasmus suffered from chronic financial worry all his life, but no detail is given on how he financed his living and extensive travels. I enjoyed the book and have recommended it to a group I am traveling with to Basle this summer.
February 18, 2023
Ik heb de 'nieuwere' Nederlandse versie gelezen. Zoals Huizinga zelf in de inleiding bij deze versie aangeeft, vindt hij dat hij in de Engelstalige versie te hard en soms niet genuanceerd genoeg is geweest. Bovendien vindt de auteur dat hij altijd iets meer schrijvend aan de lezer zal kunnen meegeven wanneer hij in zijn moedertaal schrijft, dan wanneer hij dit doet in een vreemde taal. Wat dat precies is, kan hij niet exact verklaren.
Wat ik mooi vind aan deze biografie is dat Huizinga niet schuwde om diep-psychologische oordelen te vellen, in tegenstelling tot hedendaagse historici (en 'opiniemakers' in het algemeen). Natuurlijk, soms vroeg ik mij af of hij wel bepaalde onderdelen van die oordelen kunnen vellen, maar Huizinga had aan de andere zo vele brieven en werken van de humanist gelezen dat hij vast een zeker idee kreeg van de laatstgenoemde.
Het geeft ook een mooi overzicht van de maniere waarop de vroeg-zestiende-eeuw functioneerde, en hoe de ideëen van Erasmus, bij leven, ten ronde gingen en hoe tegen deze denkbeelden aangekeken werd. Belangrijk bij een man aan wiens ideëen een hoop wordt opgehangen wanneer men over de 'renaissance', 'humanisme', en ideëen achter het handelen van wereldlijke en kerkelijke heersers spreekt in die tijd, maar waarvan het werkelijke verband tussen de Erasmiaanse ideëen en deze andere zaken verre van kristalhelder blijft.
Wat ik mooi vind aan deze biografie is dat Huizinga niet schuwde om diep-psychologische oordelen te vellen, in tegenstelling tot hedendaagse historici (en 'opiniemakers' in het algemeen). Natuurlijk, soms vroeg ik mij af of hij wel bepaalde onderdelen van die oordelen kunnen vellen, maar Huizinga had aan de andere zo vele brieven en werken van de humanist gelezen dat hij vast een zeker idee kreeg van de laatstgenoemde.
Het geeft ook een mooi overzicht van de maniere waarop de vroeg-zestiende-eeuw functioneerde, en hoe de ideëen van Erasmus, bij leven, ten ronde gingen en hoe tegen deze denkbeelden aangekeken werd. Belangrijk bij een man aan wiens ideëen een hoop wordt opgehangen wanneer men over de 'renaissance', 'humanisme', en ideëen achter het handelen van wereldlijke en kerkelijke heersers spreekt in die tijd, maar waarvan het werkelijke verband tussen de Erasmiaanse ideëen en deze andere zaken verre van kristalhelder blijft.
February 26, 2019
I have been interested in Erasmus for years and read several of his works in translation. I wanted to find a newer biography and came across Huizinga's 1924 work Erasmus and the Age of Reformation. It was very readable in places and dragged in others. I wanted more than I got out of Erasmus of Rotterdam by Stefan Zweig. Both books were about on the same level so I am still looking for more. Huizinga gave a clear view of Erasmus's wanderings and his search for a permanent place in the world, which sadly Erasmus never found. One of the best points of Erasmus and the Age of Reformation was the inclusion of many letters sent by Erasmus to many influential people of his time. Letter that showed his friendship with Sir Thomas More, Bishop(later Saint) John Fisher and even Martin Luther though Erasmus broke off his contact with Luther in later life. For those letters alone the book is worthwhile. In one letter Erasmus reflected on being placed in a monastic setting when he was too young to make a life commitment. He recognized that he was not suited for the monastic life but he remained as faithful as he could within the promises he made. This book is available for free at Amazon or the Gutenberg Project as a free e-book.
March 7, 2023
I first studied the Reformation seriously while at seminary, learning what little I knew about Erasmus and Huizinga back then. Most intriguing was the former's prominence as one of the earliest translators of the Greek 'New Testament', the basis of the Anglophone King James Bible. It was mostly for this connection that I read this biography.
Sadly, author Huizinga gives Erasmus' work as a translator less attention than he does to his work as an author. The editions of his bible are duly mentioned, but little is said about their influence, an influence which continues today down through what's published, many original errors retained, as 'The New King James Bible'.
Still, as a biography and as an explication of Erasmus' uneasy position between the extremes of the Reformation this is an excellent work. Kudos as well to translator Hopman. One does not get the sense that one is reading a translation. Indeed, the prose is crystalline!
Sadly, author Huizinga gives Erasmus' work as a translator less attention than he does to his work as an author. The editions of his bible are duly mentioned, but little is said about their influence, an influence which continues today down through what's published, many original errors retained, as 'The New King James Bible'.
Still, as a biography and as an explication of Erasmus' uneasy position between the extremes of the Reformation this is an excellent work. Kudos as well to translator Hopman. One does not get the sense that one is reading a translation. Indeed, the prose is crystalline!
October 1, 2023
Una de estas obras que llevan 30 años en casa y nunca había leído. Creo recordar con gusto al Huizinga del Otoño de la Edad Media, pero como biógrafo no logra apasionarme. Nada que ver con esa penetración de Zweig, que hace que podamos comprender un personaje de cualquier época porque nos vemos reflejados en sus miedos. Huizinga tiene una opinión clara sobre Erasmo, y tiene poca piedad al presentárnosla. Para él, es un grandísimo humanista, un trabajador infatigable, pero a la hora de tomar decisiones siempre se queda en el medio, un ni fu ni fa. Quiero reformar la iglesia, pero cuando vienen de verdad a reformarla doy un paso atrás por si acaso. No consigue que empaticemos con él, no acaba de caernos simpático. El monasterio es muy incómodo, cualquier crítica es una persecución, y es difícil vivir en un sitio que no tenga buenos vinos… Vamos, que como precursor de la Contrarreforma no deja alto el pabellón de la humildad.
March 5, 2025
231 bladzijden ja, dik papier, derde druk 1936. Ik kocht dit boek antiquarisch bij Henderickx & Winderickx Oude Gracht 234 Utrecht november 1997 voor 25 gulden.
Zeer interessant. Nooit geweten dat de man (Erasmus) zo kwetsbaar was. Verrast door zoveel psychologie van de grote historicus. Ook - en ook aangenaam - verrast met de ongeveer middeleeuwse taal waarin Huizinga schrijft (zinnen, formuleringen, soms zoekplaatjes).
Erasmus met groten der aarde, keizer Karel V en paus, en zovele anderen.
Zijn Lof der zotheid blijft er na alle eeuwen uitspringen. is dat toch het weinige dat gebleven is?
Enkele bladzijden gekopieerd, zie >57
Zeer interessant. Nooit geweten dat de man (Erasmus) zo kwetsbaar was. Verrast door zoveel psychologie van de grote historicus. Ook - en ook aangenaam - verrast met de ongeveer middeleeuwse taal waarin Huizinga schrijft (zinnen, formuleringen, soms zoekplaatjes).
Erasmus met groten der aarde, keizer Karel V en paus, en zovele anderen.
Zijn Lof der zotheid blijft er na alle eeuwen uitspringen. is dat toch het weinige dat gebleven is?
Enkele bladzijden gekopieerd, zie >57
February 11, 2020
I have no idea why I read this book. I was searching for books referencing the Protestant Reformation and immigration to America on Gutenburg.org and this book surfaced. Once I had read a few paragraph I was drawn into the narrative. Huizinga's connection to his subject is clear but is neither one of idolization or disputation. He treats Erasmus with great respect but exposes his many flaws. The life of an itinerant scholar and reluctant monk was something that I have never encountered and found it fascinating. Great read!
November 6, 2023
A 2001 reprint of a biography originally published on Erasmus in 1924. It is relatively short, pontificates a bit on Erasmus' sometimes contradictory personality, and feels a little plodding at times. It left me wanting to know more about Erasmus, especially his personality and interactions with other leading figures of his time.
I think the book has not aged as well as some due to it's psychological analysis of Erasmus which feels dated, but it isn't a bad read.
I think the book has not aged as well as some due to it's psychological analysis of Erasmus which feels dated, but it isn't a bad read.
October 21, 2025
Pirma mano skaityta Huizingos knyga. Gera, sklandi, netikėtomis išvadomis sukalta proza, aptariant reformaciją skaitosi veik kaip trileris. Nėra įpareigojančiai ilgas skaitinys. Įsiminė nuolatinis pabrėžimas, kad Erazmas niekada taip ir nebuvo laimingas. Sunku suprasti, iš kur toks Erazmo žymumas ir garsumas, kodėl jis toks svarbus mums, apart to savo garsumo. Galbūt tik skaitymas lotyniškai gali jį atskleisti.
March 26, 2021
Born out-of-wedlock and having a hidden homosexuality are the force after his enduring learning. Without it he would have gone the common way like so many others.
A more clear view on this by J. Huizinga, 'Erasmus-Gedenkrede':
In seinem brief an Johannes Bolzheim von 30. Januar 1523, [..], "Wit hatten damals drei Deklamationen im Sinn: das Lob der Torheit, der Natur, und der Gnade; aber die Grämmlichkeit gewisser Leute hat gemacht dass ich darauf verzichtete."
A more clear view on this by J. Huizinga, 'Erasmus-Gedenkrede':
In seinem brief an Johannes Bolzheim von 30. Januar 1523, [..], "Wit hatten damals drei Deklamationen im Sinn: das Lob der Torheit, der Natur, und der Gnade; aber die Grämmlichkeit gewisser Leute hat gemacht dass ich darauf verzichtete."
April 28, 2020
Erasmus is an interesting character but Huizinga is definitely not my cup of tea.
He offers too many opinions and not enough facts.
He offers too many opinions and not enough facts.
May 31, 2022
Well written and included information I had not seen in other books - especially regarding Erasmus's travels throughout Europe.
October 23, 2023
Read in Romanian! Very good but a bit dated!
December 1, 2024
Zeer leesbare biografie over Neerlands grootste humanist en gelezen precies een eeuw na de eerste uitgave. Naarmate de leeftijd van Erasmus vordert, richt het onderwerp zich ook meer en meer op zijn gevoelsleven en met name de frustraties die hij moet hebben gevoeld. Maar strookt dit met de werkelijkheid? Of bevat het boek veel aan de romantiserende fantasie van de schrijver ontsnapte beweringen? Erasmus komt er in de laatste hoofdstukken vanaf niet zozeer als een dolende, maar meer als een opgejaagde, steeds op zoek naar die literaire triomf en gesponsord door een geldschieter die hem ook werkelijk in vertrouwen neemt in plaats van als trofee binnenhaalt.
Het boek is prozaisch goed geschreven, maar gaat gebukt onder een aantal omissies. Wat is precies zijn relatie tot de drukkerijen waar hij zijn publicaties wil laten drukken? Wat zijn de drijfveren van de mecenassen waar hij zijn manuscripten onder vervaardigt en wat is hun achtergrond? Wat was zijn praktische werkwijze? Hoe heeft zijn gedachtegoed zich uiteindelijk in Europa ontwikkeld? Veel vragen blijven over, terwijl tekstueel het boek in herhaling lijkt te vallen.
Een kaart met jaartallen en plaatsen van zijn reizen zou hulpvaardig zijn geweest.
Verkrijgbaar op dbnl.org
Het boek is prozaisch goed geschreven, maar gaat gebukt onder een aantal omissies. Wat is precies zijn relatie tot de drukkerijen waar hij zijn publicaties wil laten drukken? Wat zijn de drijfveren van de mecenassen waar hij zijn manuscripten onder vervaardigt en wat is hun achtergrond? Wat was zijn praktische werkwijze? Hoe heeft zijn gedachtegoed zich uiteindelijk in Europa ontwikkeld? Veel vragen blijven over, terwijl tekstueel het boek in herhaling lijkt te vallen.
Een kaart met jaartallen en plaatsen van zijn reizen zou hulpvaardig zijn geweest.
Verkrijgbaar op dbnl.org
September 5, 2024
Cred că e a treia biografie a savantului umanist din Rotterdam pe care o citesc. Și e și cea mai bună. Celelalte îi au ca autori pe G. Uscătescu și Stefan Zweig. Uscătescu e foarte academic, Zweig face un exercițiu de psihologie comparată.
Erasm e un moderat, Luther un ghem de pasiuni. Erasm e reticent, puțin sociabil, retras, Luther e un exuberant irascibil. Erasm își disprețuiește limba maternă. Scrie numai în latină. Luther traduce Noul Testament în vulgara germană. Sînt, așadar, firi cu totul opuse. În ideile care se vor impune odată cu Reforma, Erasm e un precursor. Dar cel care aprinde cu adevărat focul și incendiază creștinătatea apuseană e Luther.
Monografia lui Johan Huizinga mi s-a părut cea mai așezată dintre cele amintite mai sus. Ea respectă ceea ce romanii au numit „modus” (= est modus in rebus), adică măsura și bunul simț. E o valoare respectată și de Erasm. Cînd spune despre sine că e un „mediocru”, Erasm tocmai asta subliniază, îi repugnă excesul, preferă măsura, calea de mijloc, media.
Minuțioasă și utilă e analiza Elogiului Nebuniei (= Encomium Moriae, Laus Stultitiae). Ideea de a redacta această satiră îi vine lui Erasm pe cînd călătorește prin Alpi din Italia spre Anglia. Odată ajuns la Londra, în 1509, e găzduit de prietenul său, Lordul cancelar Thomas More (Morus). Erasm se pune imediat pe scris și redactează satira în „cîteva zile”. Ideea cărții nu e de a denunța nebunia = prostia omenească, departe de asta. Oricît de paradoxal ar părea, cartea lui Erasm este exact ceea ce pretinde că este, o laudă a nesăbunței omenești și o denunțare a exceselor rigoriste. Doar nebunul poate visa la fericire (pp.136-147).
În materie de religie, Erasm e cel dintîi care a cerut o „întoarcere la Scriptură”. Creștinismul eșuase în ceremonie și formalism. Erasm mizează pe o recuperare a evlaviei veritabile. Ea nu înseamnă deloc ritualuri, serbări extravagante, indulgențe, negustorie. Evlavia nu e nici gestică, nici ac'iune pe o scenă, nici spectacol. În realitate, ea este o încercare de a-l „urma pe Christos” (Erasm nu-l citise pe Thoma a Kempis), o interiorizare (p.116).
Erasm n-a fost numai un exeget al Evangheliei, a fost cu adevărat un umanist. Nu s-a sfiit să traducă (în latină, din păcate) tragediile lui Euripide (Hecuba și Ifigenia), dialogurile lui Lucian din Samosata. A îngrijit operele lui Seneca...
Erasm e un moderat, Luther un ghem de pasiuni. Erasm e reticent, puțin sociabil, retras, Luther e un exuberant irascibil. Erasm își disprețuiește limba maternă. Scrie numai în latină. Luther traduce Noul Testament în vulgara germană. Sînt, așadar, firi cu totul opuse. În ideile care se vor impune odată cu Reforma, Erasm e un precursor. Dar cel care aprinde cu adevărat focul și incendiază creștinătatea apuseană e Luther.
Monografia lui Johan Huizinga mi s-a părut cea mai așezată dintre cele amintite mai sus. Ea respectă ceea ce romanii au numit „modus” (= est modus in rebus), adică măsura și bunul simț. E o valoare respectată și de Erasm. Cînd spune despre sine că e un „mediocru”, Erasm tocmai asta subliniază, îi repugnă excesul, preferă măsura, calea de mijloc, media.
Minuțioasă și utilă e analiza Elogiului Nebuniei (= Encomium Moriae, Laus Stultitiae). Ideea de a redacta această satiră îi vine lui Erasm pe cînd călătorește prin Alpi din Italia spre Anglia. Odată ajuns la Londra, în 1509, e găzduit de prietenul său, Lordul cancelar Thomas More (Morus). Erasm se pune imediat pe scris și redactează satira în „cîteva zile”. Ideea cărții nu e de a denunța nebunia = prostia omenească, departe de asta. Oricît de paradoxal ar părea, cartea lui Erasm este exact ceea ce pretinde că este, o laudă a nesăbunței omenești și o denunțare a exceselor rigoriste. Doar nebunul poate visa la fericire (pp.136-147).
În materie de religie, Erasm e cel dintîi care a cerut o „întoarcere la Scriptură”. Creștinismul eșuase în ceremonie și formalism. Erasm mizează pe o recuperare a evlaviei veritabile. Ea nu înseamnă deloc ritualuri, serbări extravagante, indulgențe, negustorie. Evlavia nu e nici gestică, nici ac'iune pe o scenă, nici spectacol. În realitate, ea este o încercare de a-l „urma pe Christos” (Erasm nu-l citise pe Thoma a Kempis), o interiorizare (p.116).
Erasm n-a fost numai un exeget al Evangheliei, a fost cu adevărat un umanist. Nu s-a sfiit să traducă (în latină, din păcate) tragediile lui Euripide (Hecuba și Ifigenia), dialogurile lui Lucian din Samosata. A îngrijit operele lui Seneca...
October 18, 2012
I remember as a young boy reading about Erasmus in a high school history class. It was the word humanist that impressed me so much about him. It seemed to me to be something worthy of being. As I grew older, I expanded that to consider myself a "universalist." I wanted to include all other life and then even non-living things. Reading about Erasmus it was not quite the same thing as what I believe, but it certainly was a start to a better world.
April 18, 2015
It describes Erasmus as a christian man in a changing world. Interesting to read, since the popular philosophy does not hightlight this part of his life. He cannot be compared with the humanist we actually know in the western world. Erasmus had still a very close connection with the church and his people, but he tried to find a way in his changing thoughts about faith and religion. A must read for those who want to bring religion across the borders of dogmatic systems.
September 1, 2013
This book gets a bad rap as being boring, but I think Huizinga does well to show us how Erasmus presaged the Reformation and gives us a nice social history of the age he lived in. Get it from Gutenberg.
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November 21, 2009None
January 24, 2011
Erasmus' life is a lesson in how God can use an unlikely (unlikeable) person to further the Kingdom.
December 25, 2012
Sufficient but where's more? I need more More, Luther, and the whole cast...
August 19, 2016
His argument is that Erasmus for all his weaknesses is the hero of cultivated humanity.
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