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A major turning point in the popular Catholic appraisal of Erasmus occurred in 1900 with rosy Benedictine historian (and, later, Cardinal) Francis Aidan Gasquet's The Eve of the Reformation which included a whole chapter on Erasmus based on a re-reading of his books and letters. Gasquet wrote "Erasmus, like many of his contemporaries, is often ...
Sir Thomas More PC (7 February 1478 – 6 July 1535), venerated in the Catholic Church as Saint Thomas More, [2] was an English lawyer, judge, [3] social philosopher, author, statesman, amateur theologian, and noted Renaissance humanist. [4] He also served Henry VIII as Lord High Chancellor of England from October 1529 to May 1532. [5]
Erasmus by Holbein. Desiderius Erasmus was the most popular, most printed and arguably most influential author of the early Sixteenth Century, read in all nations in the West and frequently translated. By the 1530s, the writings of Erasmus accounted for 10 to 20 percent of all book sales in Europe. [1] "Undoubtedly he was the most read author ...
Pieter Gillis (28 July 1486 – 6 or 11 November 1533), known by his anglicised name Peter Giles, the gallicized Pierre Gilles and sometimes the Latinised Petrus Ægidius, was a humanist, printer, and secretary to the city of Antwerp in the early sixteenth century. [2]
Erasmus was sufficiently impressed with her skills to dedicate his Commentary on the Christian hymn of Prudentius (1523) to her. [1] Erasmus is cited as writing most of his work, The Praise of Folly, during a visit to Bucklersbury. The dedication to The Praise of Folly cites Thomas More and his friendship with Erasmus heavily. [6]
Hans Holbein's witty marginal drawing of Folly (1515), in a copy owned by Erasmus himself. The Praise of Folly begins with a satirical learned encomium, in which Folly praises herself, in the manner of the Greek satirist Lucian (2nd century AD), whose work Erasmus and Sir Thomas More had recently translated into Latin; Folly swipes at every part of society, from lovers to princes to inventors ...
Notably, the renowned theologian John Owen used More's work as a major point of contention in his own 1648 treatise, "The Death of Death in the Death of Christ." According to theologian J. I. Packer, Owen selected More's book "as the fullest statement of the case for universal redemption that had yet appeared in English," and utilized it as a 'chopping-block' to dismantle the arguments in ...
Thomas More writes in a letter on 15 December 1516 [2] [3] that he has gotten hold of a copy of the dialogue in Erasmus' handwriting, and asks Erasmus what to do with it. [3] It is thought that Erasmus made evasive comments to avoid losing allies and to avoid retribution from his enemies and the Inquisition.