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Article(electronic)#42021
Christian-humanist Ideas of Erasmus of Rotterdam
In: Bulletin of Chelyabinsk State University, Issue 5, p. 126-135
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Erasmus of Rotterdam: the spirit of a scholar
In: Renaissance Lives
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Article(electronic)#72013
Erasmus of Rotterdam: Religious Reformer, Revolutionary or Reactionary?
In: Optimum. Studia Ekonomiczne, Issue 2(62), p. 3-10
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Article(electronic)#122017
Erasmo de Rotterdam no debate entre o humanismo, a es-colástica e a reforma
In: Griot: Revista de Filosofia, Volume 16, Issue 2, p. 56-66
The humanist took part in a debate in which he opted for moderation, since he did not intend to "add fuel to the flames". However, what happened was exactly the opposite: he stirred up animosity by placing himself between two opposite poles, namely, orthodoxy in one corner, and Luther and Lutherans in the other corner. Peculiar situation! Erasmus was, at the same time, in favor and against orthodoxy and the dissidents.
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Book(electronic)#142016
Erasmus von Rotterdam: Ausgewählte Schriften V
In: Ausgewählte Schriften Fünfter Band
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Open Access#152019
The views of Erasmus of Rotterdam and his Polish followers on war against the Turks
In the first three decades of the 16th century, Erasmus of Rotterdam (1466-1536) became a "one-man-institution", and, at the same time, despite all his love for his native Netherlands - 'a citizen of Europe'. I am aware of the 'ahistoricity' of these declarations; nevertheless, I believe they provide an accurate description of the phenomenon we are dealing with in the case of this figure. It might be more accurate to say, however, that he was a citizen of the Respublica Litteraria, for whom ethnicity, nationality, political or state affiliations were of little importance, and fade into the distance, in view of his immersion in the world of classical philology and culture. In the present text, I am going, first of all, to analyse Erasmus's opinion on 'the Turkish issue' and his position on the struggle against the Ottoman Empire. The other subject of interest for me, is Erasmus's impact on Polish humanists and poets in this respect. This issue, examined from many points of view, has already been investigated by many mainly Polish (but not exclusively) historians, literary scholars and philologists. The question has been studied by Wacława Szelińska, Zofia Szmydtowa, Maria Cytowska, Janusz Tazbir, Henryk Barycz, Leszek Hajdukiewicz, Stanisław Łempicki, Claude Backvis and finally Piotr Tafiłowski. Erasmus's influence on the anti-Trinitarian writers has been analysed by Konrad Górski.
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