None of the works included among Erasmus’ ‘Literary and Educational Writings’ in the Collected Works of Erasmus captures his most adventurous thinking about how texts signify in – and thereby make or remake – worlds of thought, feeling, and action. The one that comes closest to doing so, the Ratio verae theologiae (‘A System of True Theology’), was first published separately in 1518 and 1519, then appeared in the preliminaries to the New Testament in Erasmus’ (revised) 1519 edition. This handy Ratio or compendious ‘System’ gave advice on how to interpret complex texts and develop persuasive arguments based upon them. Its lessons were applied to the canonical Scriptures as source, and to everyday Christian theology as target discourse. They unfold in response to the special difficulties and incitements of the biblical text in Latin and Greek, within a framework provided by classical grammar and rhetoric, adjusted to the examples of the Church Fathers as exemplary interpreters of the Bible. At every turn, the Ratio reveals the instincts and intuitions of an exceptional theorist and practitioner of the cognitive, social, and political arts of written language. This student edition, the first of its kind in any language, is based on the translation and notes by Robert D. Sider in the Collected Works of Erasmus Volume 41. It is designed to make it easier to estimate the long-term value of this particular work and of Erasmus’ works more generally, and to allow for a multidisciplinary understanding of the lives of human beings as symbol-using creatures in worlds constructed partly by texts.

When Erasmus, at Cambridge in 1512, began to mark up his copy of the Vulgate Bible with a few alternative Latin translations and a biting comment here and there in Latin, he could not have guessed that his work would grow over the next twenty-three years into the twenty volumes currently being produced as annotated translations in The Collected Works of Erasmus. His Paraphrases vastly expanded the text of the New Testament books, and brought dynamic and controversial interpretations to the traditional reading of the Latin texts. A new translation based on the Greek text, the first ever to be published by a printing firm, became the basis for ever-expanding notes that explained the Greek, measured the contemporary church against the truth revealed by the Greek, taunted critics and opponents, and revealed the mind of a humanist at work on the Scriptures. The sheer vastness of the work that finally accumulated is almost beyond the reach of a single individual. Through excerpts chosen over the entire extent of Erasmus' New Testament work, this book hopes to reduce that immensity to manageable size, and bring the rich, virtually unlimited treasure of the Erasmian mind on the Scriptures within the comfortable reach of every interested individual.

Erasmus yearned to make the Bible an effective instrument of reform in society, church, and everyday life. To this end, he composed the Paraphrases, in which the words of Holy Scripture provide the core of a text vastly expanded to embrace the reforming 'philosophy of Christ.' Matthew was Erasmus's first paraphrased Gospel and was thus the great theologian's first opportunity to set out a full portrait of the life of Jesus. In this Paraphrase, the wonderful complexity of Jesus's life finds coherence in the conception of Him as a teacher. The baptism, the dove, and the divine voice attesting sonship are called the 'inaugurating ceremonies' that authenticate Jesus as the divine teacher of heavenly philosophy. His students are the disciples, who are to be teachers themselves, initiating an unending line of Christian teachers. The Jesus of this Paraphrase understands pedagogy: He adapts His teaching to the developing abilities of His pupils, quizzes them, and gently rebukes them. His actions as well as His words have one primary objective: to teach the disciples. As a Preface to the Paraphrase, Erasmus wrote a 'Letter to the Pious Reader, ' which became one of his most provocative and important essays. Like the more published Paraclesis, this 'Letter' vigorously advocates the translation of scripture into the vernacular languages, and proposes a 'confirmation' ceremony to encourage young people to assume responsibility for the vows taken for them at baptism by their sponsors. This volume illuminates the early thinking of Erasmus and is a welcome addition to the Collected Works series. Volume 45 of the Collected Works of Erasmus series.

As part of his effort to make the Bible an effective instrument of reform in society, church, and everyday life, Erasmus composed the Paraphrases. In these series of texts, the Holy Scripture provides the core of a work that is vastly expanded to embrace the reforming "philosophy of Christ" in all of its forms. This volume contains two sets of Paraphrases, one on the Corinthian letters (circa. 1519), and the other on the group of letters from the Ephesians to the Thessalonians (circa. 1520). The first set presents an epistolary narrative which not only enlivens the events described but revisits them from a sixteenth-century perspective. Together, they form a sharpened portrait of the primitive Corinthian church and an intriguing critique of the church as it was in Erasmus's time. The second set, Ephesians to Thessalonians, offers an interpretation of Pauline theology with humanistic overtones that are distinctively Erasmian. In these Paraphrases, we see the craft of the philologist at work in the articulation of the doctrine of the Trinity, the humanist depicting Christ with an unmistakably human sensibility, and the artist discussing familiar theological virtues of faith and love in a new way. Apart from providing the first complete English translations of these Paraphrases since 1549, this volume gives excellent insight into the fundamentals of Erasmian theology and includes annotations which highlight the historical and linguistic implications of Erasmus's original texts. Volume 43 of the Collected Works of Erasmus series.

Erasmus yearned to make the Bible an effective instrument in the reform of society, church, and everyday life. He therefore composed paraphrases in which the words of Holy Scripture provided the core of a text, vastly expanded to embrace the reforming philosophy of Christ.' The Paraphrases were successful beyond all expectations, and were quickly translated into French, German, English, and other languages.

This is the fourth volume of Paraphrases to be published in the New Testament Scholarship Series in the CWE. The volume includes the Paraphrases on the Pastoral Epistles and the Catholic, or General, Epistles, as well as the Paraphrase on Hebrews. These books, in the biblical text, address the central issues of the Christian life within the context of family, church, and community. The Paraphrases sharpen the accent of the biblical message, speaking in an idiom appropriate to the sixteenth century but also surprisingly relevant to our own age: they condemn, for example, every form of tyrannizing in the home and self-aggrandisement in the church; perhaps above all, the Paraphrases expose the social injustice (inevitable, Erasmus would have us believe) of those who have acquired great personal wealth.

Erasmus also reformulates, and sometimes develops, some of the great theological themes already defined in earlier volumes of this series. Is sin congenital, or do we sin simply in imitation' of Adam? How do the Hebrew Scriptures attest to the presence of divine grace in the world before the birth of Christ? What is faith if not a vision of eternal realities so sure that we can clearly recognize the things of this passing world as the shadows they are?

These Paraphrases address the modern reader with the relevance of the moral issues they define and the perennial importance of the theological questions they raise. Erasmus clarified and interpreted biblical text with immense rhetorical skill. Professor Bateman's bold and accurate translation brings both the pleasure and the force of Erasmus' rhetoric to the English-speaker of today.

When Erasmus, at Cambridge in 1512, began to mark up his copy of the Vulgate Bible with a few alternative Latin translations and a biting comment here and there in Latin, he could not have guessed that his work would grow over the next twenty-three years into the twenty volumes currently being produced as annotated translations in The Collected Works of Erasmus. His Paraphrases vastly expanded the text of the New Testament books, and brought dynamic and controversial interpretations to the traditional reading of the Latin texts. A new translation based on the Greek text, the first ever to be published by a printing firm, became the basis for ever-expanding notes that explained the Greek, measured the contemporary church against the truth revealed by the Greek, taunted critics and opponents, and revealed the mind of a humanist at work on the Scriptures. The sheer vastness of the work that finally accumulated is almost beyond the reach of a single individual. Through excerpts chosen over the entire extent of Erasmus' New Testament work, this book hopes to reduce that immensity to manageable size, and bring the rich, virtually unlimited treasure of the Erasmian mind on the Scriptures within the comfortable reach of every interested individual.

Erasmus produced his five editions of the New Testament in Greek and Latin and his Paraphrases on the Gospels and Epistles almost contemporaneously with the tumultuous events that accompanied the beginnings of the Reformation in Europe. At the same time, his scholarship was a signal illustration of the Christian Humanism of northern Europe. His remarkable scholarship is translated and annotated in the Collected Works of Erasmus, volumes 42-60, published by the University of Toronto Press. This volume, CWE 41, seeks to set in perspective in a major introductory essay the full range of that scholarship. It traces the origin of Erasmus' work and its development over the course of the last two decades of his life, placing the work on the New Testament in the context of his life and the political and religious events of his age, revealing the endeavour as a process, and thus giving the reader illuminating points of reference for the many cryptic allusions in his annotations and paraphrases. The book includes an annotated translation of three of Erasmus' major writings on Scripture and its interpretation -- the Paraclesis, the Ratio verae theologiae ('System of True Theology'), and the Apologia (defense of his work). It includes as well some of his further attempts to clarify his endeavour -- relevant letters and a vitriolic response to his 'crabby critics' (Contra morosos). The volume offers a unique insight into the production of Erasmus' scholarship in book form, illustrating abundantly the special features that made his editions of the New Testament and his Paraphrases both esthetically pleasing and effectively marketable products.