Erasmus The Reluctant Uncle of The Reformation

Erasmus The Reluctant Uncle of The Reformation

When studying the history of the continental Reformation our attention is primarily drawn to the so called “fathers” of the Protestant movement such as Zwingli, Calvin and Luther. However, they should be seen as the benefactors of others who set the stage in Europe for the theological quaking of the sixteenth century. One of those precursors of the Reformation was Desiderius Erasmus Roterodamus (1466 – 1536), commonly known as Erasmus. While relatively unknown in Protestant circles his efforts helped pave the way for the likes of Luther to rise up and critique the established Catholic church. But how exactly did this devout Augustinian monk become what we could call the reluctant uncle of the Reformation?

The Early Years of Erasmus

At the beginning of his life in the Netherlands Erasmus became steeped in the ideas of humanism which were springing up in the latter part of the fifteen century. It was during his early years in Gouda and later Deventer that Erasmus was influenced by famed humanist Alexander Hegius[1] and the Brethren of the Common Life.[2] Following his ordination in 1492 Erasmus began his advanced studies in Paris, Oxford and Turin where he specialized in Biblical Greek. Life was quiet for Erasmus in these early years until he returned to England in 1509 to teach Greek and Divinity, a position which later opened up the door to move to Basle in 1516, one year before Luther posted his 95 Theses.

Despite being a member of the Catholic clergy Erasmus did not fear calling out aspects of the church he disagreed with, despite the danger. Erasmus felt free to call out many questionable practices of his time:

There are monks and theologians who, induced by the savagery of their natures, by stupidity, by the delights of glory or gain, or, indeed, by private animosity, make savage indictments. Not only do their charges consist of trivialities or matters open to debate pro and con, they also perversely misrepresent even perfectly correct statements.”[3]

In true proto-Reformation style Erasmus viewed “most Christians of his age to be more superstitious than pious” [4] and that the monks were “those who, day after day, mumble their way through psalms.”[5]

Live From 1516 it’s Saturday Night

  These observations by Erasmus transformed him into what we would call today a “political satirist.” This willingness to critique “the system” and appeal to the people through sharp tongued humor prepared them for the coming theological storm. In Erasmus’s works Colloquies and the bestselling[6] In Praise of Folly he would blend together satire, Christian doctrine and Greek mythology to illustrate what was wrong with the church and how a Christian should live. Not even some of the reformers would go as far as Erasmus in critiquing the Catholic clergy as being “no better than jackanapes tricked up in gawdy clothes, and asses strutting in lions’ skins.”[7] It can be argued then that from these writings Erasmus challenged how the people viewed the church and instilled in them a the desire for change in that system.

Erasmus the Bible Translator

            Aside from his satirical writings Erasmus was still a scholar who sought to refresh the New Testament to make it more accessible in his generation. He determined to update the Latin text from its archaic form into a more modern style[8] and to produce a parallel Greek version of the New Testament inspired by Byzantine Textual tradition.[9] This work came together in 1516 as Erasmus’s Swiss publisher Johann Froben desired to be the first to market[10] with a new Greek New Testament motivating Erasmus completed the first edition[11] of what would later be called Novum Testamentum in only ten months.

            This translation of the New Testament garnered both praise and criticism as several of his attempts to restore the text conflicted with several Catholic traditions. Erasmus was begrudgingly convinced to “correct” many of his changes in subsequent editions as “preachers warned from the pulpit against a man who dared to alter the Our Father and the Magnificat.”[12] For the first time in centuries long held Latin doctrine was forced to face Greek scripture as the people were witnessing the detours Latin doctrines had taken. For the later Reformers this scriptural restoration by Erasmus along with his quote “but there is… no one who cannot be a theologian.”[13] have contributed to the idea of sola scriptura.

Erasmus and the Reformation

Through his New Testament translations and his Paraphrases Erasmus was recognized as “the most widely influential New Testament scholar of his time.” [14] Later reformers such as Martin Luther, William Tyndale and Theodore Beza would base their own translations on Erasmus’s works. Even the creation of the King James Bible the pinnacle of Reformation biblical translations was based on works derived from Erasmus[15] making him one of the greatest influencers of the Reformation over the centuries.

As the Reformation dragged on people began to equate Erasmus’s critiques of the church and his teachings of humanism with the ideas of the Protestants. This left Erasmus facing the wrath of inquisitors and the censuring of his writings as “the conservative Catholics, on their part, viewed him as treacherous and unfaithful to the status quo.”[16] Erasmus was even driven to appeal to Charles V for support in a letter where he speaks of how “I have roused up against me the whole Lutheran faction, which I wish were not as widespread.”[17] Yet Reformers such as Zwingli, Melanchthon and close friend John a Lasco[18] still respected Erasmus. Even Martin Luther one of his fiercest opponents once commented, “I give you (Erasmus) hearty praise and commendation on this further account—that you alone, in contrast with all others, have attacked the real thing, that is, the essential issue.”[19]

Erasmus set the stage for the Reformation and unknowingly prepared the people for a change in how the church and clergy operated and in trying to bring people back to a simple approach to the scripture based on logic and piety. These were ideas the early Reformers resonated with and used them in their own challenges against the church. While Luther can be seen as the Father of the Reformation, he could not of had the impact on continental Europe without the shadow of Erasmus hanging overhead. While Erasmus never left the Catholic church his reception by the early Reformers truly made him not a father of the movement but an uncle of it, even if he was reluctant to be counted among their number.

Conclusion

After displaying the life and influence of Erasmus upon the Reformation I can find no better way conclude than with the words of Erasmus himself:

I perceive now, that, for a concluding treat, you expect a formal epilogue, and the summing up of all in a brief recitation; but I will assure you, you are grossly mistaken if you suppose that after such a hodge-podge medley of speech I should be able to recollect anything I have delivered.[20]


     [1] F. L. Cross and Elizabeth A. Livingstone, eds., The Oxford Dictionary of the Christian Church (Oxford;  New York: Oxford University Press, 2005), 560.

     [2] A religious group founded by Geert de Groot in the Netherlands which advocated a life of devotion based on the teachings of Scripture.

     [3] Erasmus, Desiderius, Controversies (Toronto: University of Toronto Press, 2011), 224-225.

     [4] Bruce K. Waltke, James M. Houston, and Erika Moore, The Psalms as Christian Lament: A Historical Commentary (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2014), 149.

     [5] Ibid., 150-150.

     [6] Bruce L. Shelley, Church History in Plain Language, Updated 2nd ed. (Dallas, TX: Word Pub., 1995), 312–313.

     [7] Erasmus, Desiderius. In Praise of Folly (Open Road Media, 2016), 15.

     [8] Similar to the issue many 21st century readers have with the King James Version and the need of having it be updated with the NKJV or other modern translations.

     [9] John B. Payne, “Erasmus, Desiderius (c. 1466–1536),” ed. Donald K. McKim, Dictionary of Major Biblical Interpreters (Downers Grove, IL; Nottingham, England: InterVarsity Press, 2007), 413.

     [10] Cornelis Augustijn. Erasmus : His Life, Works, and Influence (Toronto: University of Toronto Press, 1990), 91.

     [11] Second edition: 1519, Third edition: 1522, Fourth edition: 1527, Fifth edition: 1535.

     [12] Cornelis Augustijn. Erasmus : His Life, Works, and Influence (Toronto: University of Toronto Press, 1990), 92.

     [13] Robert B. Laurin, “The Dead Sea Scrolls and Interpretation,” ed. Ralph G. Turnbull, Baker’s Dictionary of Practical Theology (Grand Rapids, MI: Baker Book House, 1967), 124.

   [14] John B. Payne, “Erasmus, Desiderius (c. 1466–1536),” ed. Donald K. McKim, Dictionary of Major Biblical Interpreters (Downers Grove, IL; Nottingham, England: InterVarsity Press, 2007), 417.

   [15] Erasmus’s work was further developed by Theodore Beza whose translation was used in the KJV, and in the development of the Textus Receptus in 1633.

     [16] Bruce K. Waltke, James M. Houston, and Erika Moore, The Psalms as Christian Lament: A Historical Commentary (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2014), 151.

     [17] Erasmus, Desiderius, and James K. Farge. The Correspondence of Erasmus : Letters 1802-1925 (Toronto: University of Toronto Press, 2010), 301.

     [18] Philip Schaff, The Creeds of Christendom, with a History and Critical Notes: The History of Creeds, vol. 1 (New York: Harper & Brothers, Publishers, 1878), 583.

     [19] Martin Luther, The Bondage of the Will, trans. J. I. Packer and O. R. Johnston (Westwood, N.J.: Fleming H. Revell, 1957), p. 319.

     [20] Erasmus, Desiderius. In Praise of Folly (Open Road Media, 2016), 78.

 
Creative Commons LicenseErasmus The Reluctant Uncle of The ReformationCameron Conway is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
 
SMOG product shot 1

Are you looking to develop your relationship with God and better understand the Bible? Pick up a copy of one of my books today.

Understanding Who You Are: A Survey of 21st Century Christian Beliefs
Amazon.com paperback, eBook | Amazon.ca paperback, eBook
Indigo, iBook, Nook and more HERE

Six Minutes of Grace: The Key To Finding Happiness and Purpose
Amazon.com paperback, eBook | Amazon.ca paperback, eBook
Indigo, iBook, Nook and more HERE

Six Minutes of Grace Journal
Amazon.com paperback | Amazon.ca paperback

Who is the prophet Daniel?

Among the Hebrew prophetic books, no person is as unique or stands out from the pack as much as the prophet Daniel. This prophet had visions, dreams, angelic encounters and possessed the ears of not one, but three major pagan Emperors. So then what can be learned from studying the life and influence of Daniel the prophet?

The assumed author of the biblical book that shares his name the prophet Daniel came into notoriety during the exilic era in Israel. He was among the first wave of deportees taken to Babylon in 605 B.C. which was “the third year of the reign of Jehoiakim along with a cross section of prominent citizenry and craftsmen.”[1] This “deportation of the royal descendants into Babylon had been prophesied by Isaiah to Hezekiah (Is. 39:7)”[2]. Those deportees who were aware of the prophecy were comforted knowing that they had been spared from the dark days which were to come years later with the destruction of Jerusalem.

Along with the now famous three other Hebrew young men Daniel was conscripted into service for the royal court, this follows the trend of assimilating the children of the nobility from subjugated peoples into officers of the court. Daniel was placed in a pagan environment, given a pagan name (Belteshazzar), taught a pagan education, to serve a pagan king in a pagan land, yet Daniel did not abandon his faith in YHWH. Not only did Daniel not conform to the religious atmosphere of Babylon “did not raise issues about non-issues”[3] and only caused trouble in the cases of the food given to Him and his devotion to one God alone.

“Daniel was also a person of deep piety. His book is characterized not only by prophecies of the distant future but also by a sense of wonder at the presence of God. From his youth Daniel was determined to live by God’s law in a distant land (see Daniel 1). In moments of crisis, Daniel turned first to God in prayer before turning to the affairs of state (2:14–23). His enemies even used his regularity at prayer to trap him and turn the king against him. But the grace of God protected Daniel (chap. 6).”[4]

Daniel’s Historical Context

Understanding Daniel, means one must also understand the historical-cultural context he was engaged in. Daniel was able to live long enough to serve at the highest echelon of two Babylonian kings and managed to survive the Persian conquest and served the first Persian king over Babylon as well. Daniel saw the heights of Babylon under Nebuchadnezzar, the collapse under Belshazzar and the conquest by Cyrus the Great. By the end of Daniel’s life much of the Middle East was under the rule of Persia and his writings reflect that rulership. As “the central section of the book is written in Aramaic (2:4b-7:28), the language of diplomacy in the eighth century B.C. and the language of the Medo-Persian Empire.”[5]

Through the actions of Daniel, we are able to see behind the scenes aspects of Nebuchadnezzar, from the dream which haunted him to his era of madness and living like an animal. With Belshazzar Daniel stands as the interpreter of the omen when spoke of the immanence of the Persians breaking through the walls. Daniel’s encounter with Belshazzar also demonstrated the low level of regard the king and his officials placed on the instruments plundered from the temple. Finally, we are also witness to the inner workings of the Persian government under Cyrus the Great along with the wickedness of those who sought to kill Daniel.

The Messiah and God’s Sovereignty

Understanding the setting of Daniel’s message we can now take a more informed approach to appreciating the message of the words and prophetic encounters YHWH gave to him. When we take an overarching look at the prophetic aspects of Daniel with Nebuchadnezzar’s dream in chapter 2, the vision of the four beasts in chapter 4, the vision of the ram and the goat in chapter 8, the ancient of days and the seventy weeks in chapter 9 and the concluding visions of the Greeks (Seleucids/Ptolemaics) in chapters 10-12 a single message appears. It is one which “focuses on the sovereignty of the Creator-Redeemer over the kingdoms of this world, on the suffering and perseverance of the saints during the wars among the kingdoms of this earth and on their final reward.”[6]

The visions experienced by Daniel are pointing to the truth that YHWH is the only one with true control over the nations and the peoples of the world. Not only is He in control but He dispenses His plans to His prophets which may occur generations before their fulfillment. This causes us to look at history in a different light because through the message of Daniel, the prophet “seeks to provide theological understanding of history.”[7] Through Daniel’s prophecies we are introduced to the Greeks, the division of Alexanders Empire into four parts and to the Roman empire which will lead to the coming of the rock cut without hands, aka the Ancient of Days.

The message of Daniel with its theological perspective on history is not only secular but also Messianic, as through the prophecy of the seventy weeks we were given the timetable of the coming of the Messiah. A concept which places an entirely new meaning on Mark 1:15 when Jesus declared “The time is fulfilled, the kingdom of heaven is at hand.” Jesus also later quotes Daniel’s words about the one coming on the clouds. This was not just an off-hand quotation but Jesus used this verse to assert His divinity during His trial.

Who was Daniel the Prophet?

When held up against the other Hebrew prophets Daniel is the lynchpin between the pre and post-exilic eras. As his lifetime spanned the from first incursion of Babylon into Judah all the way to Cyrus who gave the decree for the Judahites to return to their land. In a rare instance among the Hebrew prophets Daniel is mentioned by his contemporaries Jeremiah (9:2) and Ezekiel (14:14, 14:20 and 20:3). Ezekiel’s mentioning is particularly noteworthy as he equates Daniel with the likes of Job and Noah in terms of personal righteousness.

Now what can be learned from studying the life and influence of Daniel the prophet? On a theological level we learn of YHWH’s sovereignty over the nations, His willingness to disclose His plans to the prophets, and we see the hope of the coming Messiah. On a personal level we learn of we learn the low opinion YHWH places on pride, the risks and rewards of persisting in our faith and we learn of the power of prayer. Daniel stands apart from other prophets because He not only experienced prophetic encounters but also demonstrated a living faith in YHWH and was able to be a godly ambassador before pagan kings.


[1] William VanGemeren. Interpreting The Prophetic Word (Grand Rapids MI: Zondervan, 1990), 332

[2] Jack W. Hayford, , Hayford’s Bible Handbook (Nashville, TN; Atlanta, GA; London; Vancouver: Thomas Nelson Publishers, 1995).

[3] William VanGemeren. Interpreting The Prophetic Word (Grand Rapids MI: Zondervan, 1990), 339

[4] Ronald F. Youngblood, F. F. Bruce, and R. K. Harrison. Nelson’s New Illustrated Bible Dictionary (Nashville, TN: Thomas Nelson, Inc., 1995).

[5] C. Hassell Bullock. An Introduction To The Old Testament Prophetic Books (Chicago, IL: Moody Publishers, 2007), 345.

[6] William VanGemeren. Interpreting The Prophetic Word (Grand Rapids MI: Zondervan, 1990), 342

[7] Walter A. Elwell and Barry J. Beitzel, “Daniel, Book Of,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 574.

 
Creative Commons LicenseWho is the prophet Daniel? Cameron Conway is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
 
SMOG product shot 1

Are you looking to develop your relationship with God and better understand the Bible? Pick up a copy of one of my books today.

Understanding Who You Are: A Survey of 21st Century Christian Beliefs
Amazon.com paperback, eBook | Amazon.ca paperback, eBook
Indigo, iBook, Nook and more HERE

Six Minutes of Grace: The Key To Finding Happiness and Purpose
Amazon.com paperback, eBook | Amazon.ca paperback, eBook
Indigo, iBook, Nook and more HERE

Six Minutes of Grace Journal
Amazon.com paperback | Amazon.ca paperback