Colloquies

Last updated
Colloquios de Erasmo 1532.jpg

Colloquies (Latin title Colloquia familiaria) is one of the many works of the "Prince of Christian Humanists", Desiderius Erasmus. First published in 1518 as Latin dialogues for schoolboy exercises, the work expanded over the following decades with witty but more serious and controversial content. Among other things, the pages "...held up contemporary religious practices for examination in a more serious but still pervasively ironic tone". [1]

Contents

Colloquium in Latin means a conversation or discussion.

Overview

The Colloquies is a collection of dialogues or skits on a wide variety of subjects.

A recent count identified over 100 published editions. [3]

The colloquies were generally written in a graceful, easy style and gentle (though sometimes scathing) humor that made them continually sought as schoolboy exercises and adult light reading for generations. However, as the Protestant Reformation unfolded, the Colloquies, with its sometimes racy themes, became a target for censorship. [4]

The Colloquies were widely translated, but often with selections, expurgations, adjustments and reinterpretation to suit sectarian agendas, and sometimes with Erasmus' authorship muted. [5]

Summaries

Naufragium (Shipwreck)

Naufragium is an exciting description of a shipwreck, complete with St Elmo's fire; it likely contributed to the first scenes of Shakespeare's The Tempest. [6] When abandoning ship, different characters' superstitious and pious practices are contrasted.

Amicitia (Friendship)

Jacques Callot, Dolphins and Crocodile, etching c. 1615 Jacques Callot, Dolphins and Crocodile, NGA 51751.jpg
Jacques Callot, Dolphins and Crocodile, etching c. 1615

In Amicitia, numerous tall and folk stories (from Pliny) [7] concerning the peculiar loves and hates of various animals and natural objects are the MacGuffin for a vocabulary-building exercise: how Italian green snakes love human spittle (and may crawl into your mouth when sleeping, to prevent which you can employ a guard lizard!) but hate garlic; how dolphins and crocodiles are mortal enemies; how elephants are so kind, but hate Indian dragons and mice; how Thomas More's monkey performed carpentry to thwart a weasel; how diamonds grow soft in goat's blood, and scores more.

The moral at the end is that "Christian Charity extends itself to all but Familiarity is to be contracted with but few" and that Christian charity entails doing no hurt but desiring to grow better, even for a bad person.

Opulentia sordida (The wealthy miser)

Opulentia sordida is thinly-veiled attack on the inadequate food and board for the workers in printer Aldus Manutius's household: what the Italians bear would make German workers run away to join the army. [8]

The Young Man and the Harlot

In this dialogue Adolescentis et scorti, a prostitute Lucretia is visited by a former customer of hers, Sophrinius, who wants to see her in private. He wants to have a nice conversation. He is there to influence her to give up her self-destructive occupation, having read Erasmus' Paraphrase of the New Testament and then repented to a kind confessor. She mentions that the name of Erasmus is well-known in the brothels, because so many priests and monks say how bad he is. Sophrinius says he will assist her, either to pay her dowry to marry, or to help her join a convent for cracked women, or to go to some far-away place and start a new life. Lucretia agrees to leave immediately.

Peregrinatio religionis ergo (A religious pilgrimage)

Stone 14th century statue of Mary and Jesus, St Stephanus church, Beckum, Germany Beckum - St. Stephanus - Marienstatue.jpg
Stone 14th century statue of Mary and Jesus, St Stephanus church, Beckum, Germany

The lengthy Peregrinatio religionis ergo [9] deals with many serious subjects humorously; it scandalously (e.g. to Peter Canisius [10] ) includes a letter supposedly written by a Statue of the Virgin Mary, in which it initially thanks a reformer for following Luther against needlessly invoking saints (where the listed invocations are all for sinful or wordly things), but then warns that this "conveniency" has brought even greater "inconveniency" from those who want "to strip the Altars and Temples of the Saints everywhere." It concludes "I wear no weapons, but you shall not turn me out unless you turn out my Son too, whom I hold in my arms."

Casket of Thomas a Beckett Thomas Beckett casket.JPG
Casket of Thomas a Beckett

The bulk of the colloquy are accounts (in turns sardonic and interested) of pilgrimages Erasmus had made in England: to the then pre-eminent English Marian shrine at Walsingham and to Thomas a Beckett's shrine at Canterbury (with John Colet), segueing into discussions of fables in general, lavish funerals, and not leaving to Saints affairs that are up to us.

In a typical Erasmus pivot to moderation and pacifism, a character comments about lavish shrines "There is no man, either of piety or wisdom, but would wish for a moderation in these matters; but since error proceeds from a certain extreme of piety, it deserves some favour, especially when we reflect on the other hand, on the contrary error of others, who rob churches rather than build them up. (The lavish shrines) are commonly endowed by great men and monarchs, who would (otherwise) employ the money worse in gaming, or war."

Inquisitio de fide (Inquisition of faith)

The dialogue Inquisitio de fide was added in 1523 and treated the question of whether Lutherans were heretics: a Catholic is surprised to learn from his friend that current Lutherans should not be considered heretics, because they assent to the articles of the Creed.

Erasmus was in discussions on making the response to Luther that became On Free Will (and On the Immense Mercy of God), and his approach was to contain heresy by conciliation. [11] For this he wanted to first calm the waters and establish clear boundaries for prospective Lutherans and over-enthusiastic heresy-hunters. [12]

Epicureus (The Epicurean)

Erasmus' last colloquy, Epicureus is, despite its form, a piece of great interest to scholars, as in it Erasmus discusses various classical Greek philosophical movements which had fallen out of favour for a millennium following Augustine's Aristoteleanism: the Stoics, Cynics, the Peripatetics, before inventing a novel Christian Epicureanism [13] by equating pleasure with faith and a clear conscience. [14]

Editions and translations

Related Research Articles

<span class="mw-page-title-main">Erasmus</span> Dutch humanist (c.1469–1536)

Desiderius Erasmus Roterodamus was a Dutch Christian humanist, Catholic theologian, educationalist, satirist and philosopher. Through his vast number of translations, books, essays, prayers and letters, he is considered one of the most influential thinkers of the Northern Renaissance and one of the major figures of Dutch and Western culture.

<span class="mw-page-title-main">Thomas More</span> English politician, author and philosopher (1478–1535)

Sir Thomas More, venerated in the Catholic Church as Saint Thomas More, was an English lawyer, judge, social philosopher, author, statesman, amateur theologian, and noted Renaissance humanist. He also served Henry VIII as Lord High Chancellor of England from October 1529 to May 1532. He wrote Utopia, published in 1516, which describes the political system of an imaginary island state.

The Reformation, also known as the Protestant Reformation and the European Reformation, was a major theological movement in Western Christianity in 16th-century Europe that posed a religious and political challenge to the papacy and the authority of the Catholic Church. Following the start of the Renaissance, the Reformation marked the beginning of Protestantism.

<span class="mw-page-title-main">Philip Melanchthon</span> German Lutheran reformer and theologian (1497–1560)

Philip Melanchthon was a German Lutheran reformer, collaborator with Martin Luther, the first systematic theologian of the Protestant Reformation, an intellectual leader of the Lutheran Reformation, and influential designer of educational systems.

<span class="mw-page-title-main">Johann Eck</span> German Catholic theologian (1486–1543)

Johann Maier von Eck, often anglicized as John Eck, was a German Catholic theologian, scholastic, prelate, and a pioneer of the counter-reformation who was among Martin Luther's most important interlocutors and theological opponents.

<span class="mw-page-title-main">Johannes Oecolampadius</span> German Protestant reformer

Johannes Oecolampadius was a German Protestant reformer in the Calvinist tradition from the Electoral Palatinate. He was the leader of the Protestant faction in the Baden Disputation of 1526, and he was one of the founders of Protestant theology, engaging in disputes with Erasmus, Huldrych Zwingli, Martin Luther and Martin Bucer. Calvin adopted his view on the Eucharist dispute.

<i>Ninety-five Theses</i> Disputation by Martin Luther on indulgences

The Ninety-five Theses or Disputation on the Power and Efficacy of Indulgences is a list of propositions for an academic disputation written in 1517 by Martin Luther, then a professor of moral theology at the University of Wittenberg, Germany. The Theses is retrospectively considered to have launched the Protestant Reformation and the birth of Protestantism, despite various proto-Protestant groups having existed previously. It detailed Luther's opposition to what he saw as the Roman Catholic Church's abuse and corruption by Catholic clergy, who were selling plenary indulgences, which were certificates supposed to reduce the temporal punishment in purgatory for sins committed by the purchasers or their loved ones.

The Brethren of the Common Life was a Roman Catholic pietist religious community founded in the Netherlands in the 14th century by Gerard Groote, formerly a successful and worldly educator who had had a religious experience and preached a life of simple devotion to Jesus Christ. They believed that Christianity should be practiced not only in formal religious settings, but also in everyday life, and they sought to promote a practical spirituality that emphasized personal piety and devotion.

Ad fontes is a Latin expression which means "[back] to the sources". The phrase epitomizes the renewed study of Greek and Latin classics in Renaissance humanism, subsequently extended to Biblical texts. The idea in both cases was that sound knowledge depends on the earliest and most fundamental sources.

Protestantism originated from the Protestant Reformation of the 16th century. The term Protestant comes from the Protestation at Speyer in 1529, where the nobility protested against enforcement of the Edict of Worms which subjected advocates of Lutheranism to forfeit of all their property. However, the theological underpinnings go back much further, as Protestant theologians of the time cited both Church Fathers and the Apostles to justify their choices and formulations. The earliest origin of Protestantism is controversial; with some Protestants today claiming origin back to people in the early church deemed heretical such as Jovinian and Vigilantius.

<i>On the Bondage of the Will</i> Book by Martin Luther

On the Bondage of the Will by Martin Luther argued that people can achieve salvation or redemption only through God, and could not choose between good and evil through their own willpower. It was published in December 1525. It was his reply to Desiderius Erasmus' De libero arbitrio diatribe sive collatio or On Free Will, which had appeared in September 1524 as Erasmus' first public attack on some of Luther's ideas.

Irenicism in Christian theology refers to attempts to unify Christian apologetical systems by using reason as an essential attribute. The word is derived from the Greek word ειρήνη (eirene) meaning peace. It is a concept related to a communal theology and opposed to committed differences, which can cause unavoidable tension or friction, and is rooted in the ideals of pacifism. Those who affiliate themselves with irenicism identify the importance of unity in the Christian Church and declare the common bond of all Christians under Christ.

Ecclesiastes: On the Art of Preaching was a 1535 book by Desiderius Erasmus. One of the last major works he produced, Ecclesiastes focuses on the subject of effective preaching. Previously, Erasmus had written treatises on the Christian layperson, Christian prince, and Christian educator. Friends and admirers, including Bishop John Fisher suggested that Erasmus write on the office of the Christian priesthood. He began writing the text in 1523, finally completing and printing Ecclesiastes in 1535.

Lutheranism as a religious movement originated in the early 16th century Holy Roman Empire as an attempt to reform the Catholic Church. The movement originated with the call for a public debate regarding several issues within the Catholic Church by Martin Luther, then a professor of Bible at the young University of Wittenberg. Lutheranism soon became a wider religious and political movement within the Holy Roman Empire owing to support from key electors and the widespread adoption of the printing press. This movement soon spread throughout northern Europe and became the driving force behind the wider Protestant Reformation. Today, Lutheranism has spread from Europe to all six populated continents.

De libero arbitrio diatribe sive collatio is the Latin title of a polemical work written by Desiderius Erasmus of Rotterdam in 1524. It is commonly called The Freedom of the Will or On Free Will in English.

<span class="mw-page-title-main">Jacobus Latomus</span> Belgian theologian (1475–1544)

Jacobus Latomus was a Catholic Flemish theologian, a distinguished member of the Faculty of Theology at the University of Leuven. Latomus was a theological adviser to the Inquisition, and his exchange with William Tyndale is particularly noted. The general focus of his academic work centered on opposing Martin Luther and the Protestant Reformation, supporting the papacy and the hierarchy of the Catholic Church. Etymology: Latinized Latomus = Masson from Greek lā-tómos 'stone-cutter, quarryman', thus 'mason'.

Lutheran Mariology or Lutheran Marian theology is derived from Martin Luther's views of Mary, the mother of Jesus and these positions have influenced those taught by the Lutheran Churches. Lutheran Mariology developed out of the deep Christian Marian devotion on which Luther was reared, and it was subsequently clarified as part of his mature Christocentric theology and piety. Lutherans hold Mary in high esteem, universally teaching the dogmas of the Theotokos and the Virgin Birth. Luther dogmatically asserted what he considered firmly established biblical doctrines such as the divine motherhood of Mary while adhering to pious opinions of the Immaculate Conception and the perpetual virginity of Mary, along with the caveat that all doctrine and piety should exalt and not diminish the person and work of Jesus Christ. By the end of Luther's theological development, his emphasis was always placed on Mary as merely a receiver of God's love and favour. His opposition to regarding Mary as a mediatrix of intercession or redemption was part of his greater and more extensive opposition to the belief that the merits of the saints could be added to those of Jesus Christ to save humanity. Lutheran denominations may differ in their teaching with respect to various Marian doctrines and have contributed to producing ecumenical meetings and documents on Mary.

<i>Novum Instrumentum omne</i> First published New Testament in Greek

Novum Instrumentum Omne, later called Novum Testamentum Omne, was a bilingual Latin-Greek New Testament with substantial scholarly annotations, and the first printed New Testament of the Greek to be published. It was prepared by Desiderius Erasmus (1466–1536) and printed by Johann Froben (1460–1527) of Basel.

The following outline is provided as an overview of and topical guide to Protestantism:

<span class="mw-page-title-main">Anglican Shrine of Our Lady of Walsingham</span>

The Anglican Shrine of Our Lady of Walsingham is a Church of England shrine church built in 1938 in Walsingham, Norfolk, England. Walsingham is the site of the reputed Marian apparitions to Richeldis de Faverches in 1061. The Virgin Mary is therefore venerated at the shrine with the title of Our Lady of Walsingham.

References

  1. Coffin G. Judith, Stacey C. Robert. Western Civilizations, Ed16 Vol2. W. W. Norton & Company, 2008. pp.463
  2. Thompson, Craig R. (1997). Colloquies. University of Toronto Press. ISBN   978-1-4426-2372-9.
  3. "Erasmus' Colloquies: Latin and the Good Life · VIC 442 - The Renaissance Book (2021) · Centre for Renaissance and Reformation Studies (CRRS) Rare Book Collection". crrs.library.utoronto.ca.
  4. Wilkinson, Maurice (1924). "Erasmus, the Sorbonne and the Index". The Catholic Historical Review. 10 (3): 353–357. ISSN   0008-8080.
  5. Shrank, Cathy (3 July 2019). "Mirroring the "Long Reformation": Translating Erasmus' Colloquies in Early Modern England". Reformation. 24 (2): 59–75. doi:10.1080/13574175.2019.1665266.
  6. Rea, John D. (September 1919). "A Source for the Storm in "The Tempest"". Modern Philology. 17 (5): 279–286. doi:10.1086/387265. ISSN   0026-8232.
  7. Lobis, Seth (1 January 2010). "Erasmus and the Natural History of Friendship". Erasmus Studies. pp. 23–39. doi:10.1163/027628510X533855 . Retrieved 5 August 2023.
  8. "Apud Aldum: Aldines at the Edward Worth Library". aldine.edwardworthlibrary.ie. Retrieved 5 August 2023.
  9. Seery, Stephenia. "The Colloquies of Erasmus". it.cgu.edu.
  10. Himer M. Pabel, Praise and Blame: Peter Canisius’s ambivalent assessment of Erasmus in Enenkel, Karl Alfred Engelbert (2013). "The reception of Erasmus in the early modern period": 139. doi:10.1163/9789004255630_007.{{cite journal}}: Cite journal requires |journal= (help)
  11. McCutcheon, R. R. (January 1993). "Heresy and Dialogue: The Humanist Approaches of Erasmus and More". Viator. 24: 357–384. doi:10.1484/J.VIATOR.2.301254.
  12. Kleinhans, Robert (December 1970). "Luther and Erasmus, Another Perspective". Church History. 39 (4): 460. doi:10.2307/3162926. JSTOR   3162926. S2CID   162208956.
  13. "What the irony of Erasmus meant (by there are no people more Epicurean than godly Christians)...was that Christians should adopt an easy-going mentality free of fear, because they have been saved. They should revel in the “well-crafted gift of creation”" Moore, Michael Edward (1 January 2019). "Terence J. Martin, Truth and Irony: Philosophical Meditations on Erasmus". Erasmus Studies. Retrieved 5 August 2023.
  14. Leushuis, Reinier (2015). "The Paradox of Christian Epicureanism in Dialogue: Erasmus' Colloquy The Epicurean". Erasmus Studies. 35 (2): 113–136. doi:10.1163/18749275-03502003.