1. The most recent discussions of the relationship of Erasmus to Luther may be found in Jones, Rosemary Devonshire, Erasmus and Luther (London: Oxford University Press, 1965)Google Scholar and Bainton, Roland H., Erasmus of Christendom (New York: Charles Seribner, 1969), pp. 151–71.Google Scholar

2. Thompson, Craig R., Inquisito de Fide (New Haven: Yale University Press, 1950).Google Scholar

3. Opus Epistolarum Des. Erasmi Roterodami. ed. P. S. Allen, H. M. Allen, and H. W. Garrod. (Oxford: Clarendon Press, 1906–1957), III, 445–6, #904, 11. 18–25Google Scholar. Hereafter cited as EE. (Letters are cited by volume, page, letter, and lines.)

4. For the purpose of this study all quotations from the Paraphrases have been cited by the Leiden Opera Omnia edition, the text generally available to scholars, but they have been checked with the original editions and variations are noted.

5. As quoted in Rupp, E. Gordon, The Old Reformation and the New (Philadelphia: Fortress Press, 1968), p. 12Google Scholar. The others were word of God, faith, Christ, and spirit.

6. Desiderii Erasmi Roterodami Opera Omnia, ed. J. Clericus (Leiden, 1703–1706), vol V, 1012A–1051CGoogle Scholar. Hereafter cited as LB.

7. LB, V, 953C.

8. LB, V, 1028C.

9. LB, V, 1027A. Also see Enarratio in Ps. XXXVIII, where Erasmus says that the strident notes of both human philosophy and heresy introduce discord into the symphony of heavenly wisdom. LB, V, 426F-427A.

10. “Post ipsum deum nihil habet ecclesia sanctius, salubrius, venerabilius, ac sublimius quam verbum dei, hoc est scripturam canonicam” LB, V, 801F.

11. “Atqui praecipua pars Evangelicae doetrinae est, credere resurrectionem mortuorum.” Paraphrases in Novum Testamentum, (I Cor. 15:1–2), LB, VII, 906B.Google Scholar

12. “… praedicans illis regnum Dei, ac docens cum omni fiducia nomine prohibente, doetrinam Evangelicam, proferens vaticinia olim prodita de Domino Jesu: turn illius facta, dicta, promissaque ad ea conferens. Ibid., (Acts 28:30–1), LB, VII, 770C-D. This definition of the evangelical doctrine is a theological interpretation added to the biblical text which Erasmus had originally translated as “Praedieans regnum Dei, as docens quae sunt de Domino Jesu cum omni fiducia nemine prohibente.” (Acts 28:30–1) LB, VI, 542D. Erasmus' preference for the plural “promises” rather than the singlar “promise,” like his use of the plural “mercies” rather than “mercy” in the text of De Magnitudine Misericordiarum Dei, indicates a key difference between Erasmus' thought and that of the Protestant reformers. For the latter the promise of the free forgiveness of sins as the effect of God's mercy was the central message of the gospel; it, in fact, was the gospel. For Erasmus this doctrine would only be a part of the gospel, one promise among many.

13. “Pervenerat eodem et ante rumor quidam de Jesu Nazareno, de quo Philipus caetem praedicabat, quomodo crucifixus esset ac tertio die revixisset, deinde per dies quadranginta versatus cum discipulis adseendisset in coelum, atque inde mississet suis discipulis Spiritum Sanctum, post hanc omnibus paratum esse salutem, qui crederent in nomine illius.” Paraphrases in Novum Testamentum, (Acts 8:5), LB VII, 698DGoogle Scholar. These are clearly Erasmus' ideas for the original scriptural passages have merely “praedieabat illis Christum.” (Acts 8:5), LB, VI, 466A, and “praedicaverunt Evangelium,” (I Pe. 1:12), LB, VI, 1044 A. In another passage Erasmus characterizes the central message of the apostolic preaching as the proclamation of Christ as son of God and savior of men. “Et mgressus Synagogas Judaeorum, palam ac libere praedieabat, asseverans Jesum Nazarenum ease Fiium Del, per quem unum salus omnibus offeretur juxta Prophetarum vaticinia.” Paraphrases in Novum Testamentum, (Acts 9:20), LB, VII, 704CGoogle Scholar. This is particularly interesting since the scriptural text merely states “Et continuo in synagogis praedicabat Jesum, quod is esset Filius Dei,” (Acts 9:20), LB, VI, 470D.Google Scholar

14. Paraphrases in Novum Testamentum, (Acts 8:35), LB, VII, 701C–702AGoogle Scholar for the entire text. The important addition to the more general proclamation of the mysteries of Christ is “Bursus decimo ab ascensu die, misit Spiritum Sanctum e coelis, qui afflavit animos et linquas Apostolorum, ut intrepide praedicareut Jesus Nazarenum, slautis ac vitae principem, omnibus totins orbis gentibus, non per Legem Mosi, sed per fidem et baptismum.”

15. “Visum est ut quibus sapientia declarata per res conditas cessisset in deterius, hos restitueret per praedicationem rei, quae mortalibus stulta et humitis videretur: ut qui philosophantes, muta saxa pro Diis colebant, jam credentes, salutem veram assequerentur per crucem Christi, jamque diffisi praesidiis humanae Philosophiae, per fidem divinae fiderent bonitati… Nam et Judaei fiducia Legis exeiderunt a Christo: et Philosophi, sapentiae persuasione turgidi, non recipiunt humilem in speciem crucis praedicationem.” Ibid., (I Cor. 1:21–2) LB, VII, 862E-F. In a paper delivered at the annual meeting of the American Historical Association, December, 1968, James Tracy maintained that there was a Lutheran influence upon Erasmus' doctrine of justification as early as the publication of the paraphrase of Galatians. The paper contrasted this paraphrase with that on Romans. While Tracy certainly established a difference in Erasmus' discussion of justification in these two works he was unable to conclusively date the Lutheran influence since he did not have access to a copy of the original edition of the paraphrase of Galatians. The passages quoted by Tracy may actually have been added to the text in later editions.

16. “Quid autem praedicat? Quid clamat sermo Patris aeterni? Lege naturae, quam Deus inscripserat cordibus omnium mortalium, abusi sunt. Philosophorum sapientia reddidit mundum stultiorem quam fuerat. Gentium religio hactenus summa fuit impietas. Lex Mosi suis umbris, vicitimis, ac terroribus fecit hypocritas. Lex figuris suis innuit. Prophetae suis oraculis praedixerunt venturum, qui perfectum salutem offeret omnibus gentibus. Ad hanc promissionem quoniam diu dilata est, mundus velut obsurduerat: sed non est oblitus Dominus promissi sui… Pro umbris emicabit veritas pro came suceedet spiritus: pro ceremoniis corporalibus regnabit vera pietas: pro regno Satanae proferet se regnum Dei. Non est quod cunetemini: non est quod quisquam ad suae justitiae praesidia respeetet. Ad Mosaieae Legis aestimationem fortassis aliqui justi sunt [apud homines:] ad Evangelicae Legis oxactionem poceatores sunt omnes homines; nec cot tamen quod desperetis: agnoseite morbum, et accipite remedium, tantam poeniteat vox vitae superioris, et credite Evangelio, Offertur laetus et optabilis nuntius, gratutita condonatio omnium peccatorum. Nihil opus est holocautomatis, tantum agnoscite vestram injustitiam, et confidite Dei justitam, et confidite Dei justitae, qui quod per Evangelium pollicetur, haud dubie ptaestaturus (sic) est. Promerebitur prormissum quisquis erediderit promittenti.” Ibid., (Mk. 1:15), LB, VII 184A-C. The words “apud homines” were not in the 1524 edition which also had praestaturus rather than the erroneous ptaestaturus.

17. “… gratis liberans ab injustitia, gratis conferens justitiam: gratuito liberans a morte, gratuito donans vitam aeternam.” Ibid., (Mk., 1:4), LB, VII, 158D.

18. “Tune oportebit in nomine Jesu Christi praedicare poenitentiam ante actae vitae, et sine Mosaicae Legis observatione remissionem omnium peccatorum. Et donabitur omnibus per solam fidem Evangelicam. Ego dependi Poenam omnium nomine, tantum credant et gratis assequentur innocentiam.” Ibid., (Lk. 24:47), LB, VII, 488B, (The 1523 edition has Turn for Tunc.) “Nam superioribus saeculis, velut dissimulans, passus est omnes gentes suo quamque more vivere: ut postequam cognitum esset homines suis ipsorum praesidiis non posse salvos fieri, omnes per fiduciam in Deam, ac per Evangelium Filii ipsius servaretur.” Ibid., (Acts 14:15), LB, VII, 724B; and “Notum sit itaque vobis frateres, quod per hunc Jesum offertur vobis remissio non potuistis per observationem Legis purificari,” Ibid., (Acts 13:38), LB, VII, 721D.

19. “Quanquan autem Deus olim pollicitus per ora Prophetarum, se missurum Messiam, hoc est, Christum, nunc tandem praestitit quod promiserat, significans filiia Israel, non jam per Prophetam, sed per unicum Filium suum Jesum Christum, offerens illis per fidem et obedientiam erga eum, qnem misit, abolitionem peceatorum, et reconeiliatonem erga ipsum tamen quoniam idem est omnium Deus, non solum Israelitieae gentis, vult hanc gratiam omnibus esse salutiferam, quicumque credunt Evangelio.” Ibid., (Acts 10:36), LB, VII, 710B, and “Interim promiscue Judaeos et Gentes, et omnibus annuntiantes salutem, quae gratis offerretur credentibus Evangelio, hoc est sermoni Dci.” Ibid., (Acts 15:35), LB, VII, 729C. This second quotation is an elaboration of the original scriptural passage, “Paulus autem et Barnabas demorabantur Antiochiae docentes et annuciantes cum aliis pluribus verbum Domini.” (Acts 15:35), LB, VI, 494B. This elaboration of the text shows that this doctrine was not being suggested by the text as much as by theological considerations influencing Erasmus at this time. It should be noted that Erasmus presents John the Baptist as a preacher of penitence in view of the saving gospel. Paraphrases in Noium Test ainentum, (Lk. 3:18), LB, VII, 314CGoogle Scholar. However, he was also presented in the same role in the paraphrase of Matthew, Ibid., (Mt. 3:2), LB, VII, 130-D.

20. See note 16.

21. “Nam veniae tempus est, properatae iterim ad poenitentiam, et invenietis misericordiam, ut quum denuo venerit judicaturus vivos et mortuos, et Pater quem semel misit humilem vestra causa, denuo miserit sublimem in nubibus, bona fiducia sustineatis faciem illius, quae terribilis et intolerabilis erit his qui non egerint poenitentiam. Caeterum qui interim credentes in nomen Jesu, quem et Prophetae vobis ante multos annos praedicarunt et nos juxta Prophetarum vaticinia de illo testificamur, poenitentia deletis peccatis, per fidem illi sese subjecerint, illic refocillationem invenient a justo judice, qui per poenitentiam ac fidem in ipsum promisit salutem omnibus” Ibid., (Acts 3:20), VII, 677C-D.

22. “Nihil jam opus est observatione veterum ceremoniarum: nihil opus victimis et holocaustis ad expianda commissa. Quicumque crediderit Evangelio, per quod omnibus in me fidentibus, per mortem mean offertur gratuita remissio peccatorum omnium, et hujus gratiae signum acceperit, aqua tinctus, salvus erit. Qui vero crediderit Evangelio, non est quod fidat observationi Legis, aut Philosophiae condemnabitur. Haec via patet cmnibus ad salutem, sed una.” Ibid., (Mk. 16:15), LB, VII, 271C-272A; and “Praescripsit autem, quid oporteret illos docere. Nec enim mandavit illis, ut docerent Legis ceremonias, mox abolendas: non humanas constitutiunculas, cujusmodi docere solent Seribae et Pharisaei, circumeuntes mare et aridam, ut facerent unicum proselytum; sed ut docerent adesse regnum Dci, quod jam non in rebus corporalibus situm esset, sed in spiritu et virtute. Heec satis erat turn praedicare rudibus, ad praeparandum anirnos hominum doctrinae sublimiori.” Ibid., (Lk. 9:2), LB, VII, 367A-B.

23. See note 20. It should be noted that this section is a commentary on the command to the disciples “Ito in mundum universum, et praedicate Evangelium omni creaturao:Qui crediderit et baptizatus fuerit, salvus erit…” (Mk. 16:15–6), LB, VI, 214C.

24. “Ne quis expendat sua merita, gratuitum est totum quod datur, tantum adsit fiducia. … Credite promissiori Deo, et accipite gratis quod promissum est… Et omnes qui invocaverit nomen doanini, salvus erit. Nec invocat autem quisquis dicit. Domino Domino sed qui in hujus misericordia spem omnem salutis collocat.” Paraphrases in Novum Testasnentum. (Acts 2:39), LB, VII, 672F–673AGoogle Scholar. This quote follows Erasmus' praise of Peter who, as a symbol of the meek pastor, asks only that everyone repents of his former life and is baptised. “Poeniteat vos vitae superious, et tingatur unusquisque vestrum aqua in nomine Jesu Christi.” Ibid., (Acts 2:38), LB, VII, 672E. Also “… ita baptismus Joannis non conferebat perfectam justitiam, sed tantum hortbatur homines, ut poenitentia vitae superioris praeparant animos suos medico mox venturo, qui suo baptismo per fidem aboleret universa peccata, quique per Iuurn Spiritum coelestibus locupletaret animas credentium.” Ibid., (Acts 19:4), LB, VII, 741E.

25. “Etenim qui cum vitiis paeeminiit, cum Deo in baptismate percussum foedus violavit… simul quod ingratissimi, pactam illi fidem non praestamus, et sanctissimis ceremoniis ictum foedus nefarie solvimus. An nescis, o christiane miles, jam turn eum vivific lavareri mysteriis initiabaris, nomen dedisse te Duci Christo, cui bis vitam debebas, pariter et donatam et restitutam, cui plus quam te ipsum debebas? Non suecurrit te verbia conceptis, in tam benigni Imperatoris jurasse sententiam, ejus Sacra. mentis, veluti donariis auctoratum, tuumque ipsius Diriis devorisse caput, si minus pacto stares?… Quorsum pertinebat sacro illius perungi ceromate, nisi ut eum vitiis aeternum huctamen ingredereris?” Enchiridion, LB, V, 2-C-3B. Also see Paraclesis, LB, V, 139CGoogle Scholar and Paraphrases in Novum Testamentuin, (Rm. 6:3–4), LB, VII, 795-A-B. In Ratio Verae Theologiae Erasmus expanded this doctrine by contrasting Christ 'a baptism with John's. Here distinctively Christian virtues are mentioned which were not contained in John's doctrine. LB, V. 87A-C. The gratuity of forgiveness of sin is mentioned in Paraphrases in Novum Testametum, (Ti, 3:4–7), LB, VII, 1073C–EGoogle Scholar, but there is still a stress on the principle of virtue: “purgati a peccatia pristiuis, bonia operibus nitamur esse idonci.”

26. “Siquidem nos consecrat baptismus, ille baptismum consecravit sacro corporis contactu. Simul autem ut ostenderet quid nobis agendum esset a baptismo, et quanta filicitas daretur per baptismum. Jesus alacer ac properans, veluit deposita peceatorum sareine, egressus ab aqua, docens in lotionibus non esse commorandum, nec ad eas subinde redeundum, iteratis peccatis, sed semel abjectis ac sepultis in bnptismo commissis vitae prioris, ad spiritualis vitae munia festinandum…” Ibid., (Mk. 3:16), LB, VII, 17. C-D. (The 1523 edition has ostenderat which has been corrected to ostenderet in LB.)

27. “Urgent quidam ut nonnihil scribam in Lutheram … accingar ad legendos omnos Lutheri libros, et eonum quit scripserunt adversus hunc.” EE, IV, 568, #1228, 11.Google Scholar

28. “Jam aggressus eram nonihili libelli de finiendo negotio Lutherano: sed valetudo Interrupit omnia studia.” EE, V, 48, #1275, 11. 20–1.Google Scholar

29. EE, V, #1225, intro.

30. Thompson, , Inquisitio de Fide, pp. 13–14, esp. p. 14 note #1.Google Scholar

31. “Non legerim nisi earptim,” EE, III, 530, #39, 11. 68–9Google Scholar and “Nec adhuc vacavit hominis libros evolvere praeter unam aut alteram pagellam” EE, III, 589, #967, 11.Google Scholar

32. Ibid.

33. EE, III, 547, #961, 11. 31–3.

34. EE, III, 606, #980, 11. 52–4.

35. EE, IV, 345, #1143, 11. 14–8 and 403, #1167, 11. 123–4.

36. Bainton, , Erasmus of Chrigtendom, p. 158.Google Scholar

37. “Quidam cogunt ut schibam adversus Lutherum, cur non est otium ulluni ut vel legain Illius libellos.” EE, IV, 604, #1244, 11. 29.30.Google Scholar

38. “Nos coepimus corpore revaleseere.” EE, V, 77, #1293, 11. 8–10.Google Scholar

39. Thompson, , lnqnisitio de Fide, p. 14Google Scholar. EE, V. 91–3, #1301, 11. 28–65.

40. EE, V, 84–90. #1299.

41. Thompson, , Inquisitio de Fide, p. 24Google Scholar. A dissidio a) bhorret (animus meus Et tamen quicquid facturus sum, brevl (faciam oporet. Quiciquid id erit, faciam ut su (as. EE, V, 123, #1311, 11. 35–7.

42. Thrmpson, , Inquisitio de Fide, p. 24Google Scholar; EE, V. 145–50. #1324.

43. EE, V, 257–61, #1352. Erasmus delayed answering till March, 1523.

44. “Sic ego centum locos colligam e Paulinis Epit., qui congrunt cum his quae damnata sunt in Lutheri libris,” EE, V, 259, #7356, 11. 84–6.Google Scholar

45. EE, V, 251–3, #1348. The original is lost and only a German translation remains. Yet it seems authentic and probably accurate.

46. “In Lutheri scriptis quaedam audio reprobarl, quae si sobria collatione inter eruditos et integros disputarentur, nonnihil conferrent ad spiritualem et Evangelicum vigores, a quo mundus nimium profecto degeneravit: idque eorum opera potissimum, qui apud Italos jus pontificium professi sunt, magna quidem cum laude tum ingenni tum industriae, sed utinam pari fructu verae peitatis.” EE, V 295, #1369, 11. 15–21.

47. “Hic mihi in homine, qui in instinctu naturae sic afficitur erga filium, Dei bonitatem intellige, qui multo clementer est erga peccantem hominem, si modo vere et ex animo resipiscat, sibique displiceat, quam quisquam pater esse possit erga filium, quem tenerrime diligit,” Paraphrases in Novum Testamentum, (Lk. 15:21), LB, VII, 408EGoogle Scholar and “Illud, inquit, confirmo tibi, hodie mecum futurus es in paradiso: nimirum requim ac refocillationem pollicens mex a peracto supplico. Quam felix est semper adjungi Jesu, qui nusquam non servat, si modo adsit Evangelica fiducia.” Paraphrases in Novum Testamentum, (Lk. 23:43), LB, VII, 463E–FGoogle Scholar. Most striking of all is the passage already quoted in note 16. Here there is even the term “solam fidem Evangelicam”

48. See Thompson, , colloquies, pp. 99–103.Google Scholar

49. Thompson, , Inquisitio de Fide, pp. 29–31.Google Scholar

50. In se quisque descendat, post nomen in baptismo datum, post adjuratum Satanam cum pompis suis, quoties sacramenti deserter ad hostem sponsi sui defecerit, quoties post acceptam a Sacerdote criminum absolutionem in graviora relapsus sit, imo quoties eodem die recidate in ea quae detestatus est.” De Magnitudine Midericordiarum Dei, LB, V, 565A.Google Scholar