Erasmus and Christian Humanism - Essay Example

Erasmus and Christian Humanism Humanism is a philosophical belief that the human race can survive without paying attention to existing superstitious or religious beliefs whose approach is based on reason and humanity. Experience and human nature are mainly recognised by humanist as the only founding principles of moral values. Therefore, decision making is mainly based on the evidence present as well as outcomes assessment of our action not on sacred dogma or cultural superstitions. Humanism encompasses agnosticism and atheism though it is an ethical and active philosophy far much greater compared to religious response. It is a logical philosophy which is based on human beings belief with regard to dignity, derive information from scientific principles and gain the relevant motivation from human compassion and hope (Fowler 139). Most humanist have a common belief which is based on individual freedoms and rights but also believed that social cooperation, mutual respect and individual responsibility are equally important. In addition, they believe that the problems bedevilling society can only be solved by the people themselves which can improve the overall quality of life for everyone. In this way, the humanist maintains the positivity from the inspiration they acquire in their daily activities, natural world, culture and various forms of art. They are also believed that every individual has only one life to live and it is his/her personal responsibility to shape it in the right way and enjoy it fully. Humanists encourage positive relationships, human dignity and moral excellence while enhancing cooperation and compassion within the community. They also see the natural world as the only place where they show love and work thus setting good examples to the rest. They accept total responsibility in their course of their daily action as they struggle to survive as they enjoy the diversity around. Humanism strives to move away from religious or secular institution through a philosophy that shuns the existing traditional dogmatic authority. Characteristics of humanism include democratic, creative use science, ethical, insist that Social responsibility and liberty go hand in hand and cultivate creative and ethical living Humanist commitment is enshrined in responsible behaviours and rational thoughts which facilitate quality life in the society. They also believe that human beings and nature are inseparable though the latter is indifferent to the human existence. They also believed that living is the most significant part of life that overshadow dying and heavily contribute to overall life purpose and meaning.On moral values, they believe that they are not products of divine revelation or a property of religious tradition and therefore must be developed by human beings through natural reasoning (Fowler 183). Understanding of the nature should thus be the guiding principle in determination/reflection of the wrong as well as right behaviours. Furthermore, they possess the faith that human being has the capacity to differentiate and choose between bad and evil without any the existence of potential incentive of reward. Humanism is based on rational philosophy which is get inspirations from art, information from science and motivation from compassion. It tries to support the affirmation of human dignity while maximising opportunity consonant and individual liberty which is tied down to planetary and social responsibility. It heavily advocate for fro extensive societal democracy and society expansion as well as social justice and human rights. Humanism is devoid of supernaturalism since it recognise human as part of nature while laying emphasis on ethical, religious, political and social values. Therefore, humanism tends to derive its life goals from human interest and needs rather than deriving them from ideological and theological abstractions and further asserts that the human destiny lie on their responsibility (Fowler 219). Humanism provides a way of living and thinking that tries to bring out the very best from people for them to enjoy their lives. Authoritarian and supernatural beliefs are rejected by humanists since human must take responsibility for their lives. The life stance of the humanist emphasize on scientific and rational inquiry, responsibility, individual freedom, cooperation and the need for creating tolerance. However, the philosophy that generates humanism is still developing and is thus open to experimental tests. Humanism believes in; 1. Possess a naturalistic attitude with regard to the universe and supernatural myths of any form are considered as myths. 2. Humans are products of evolution, the brain encompasses the mind and after death there is no survivor. 3. Reasoning provides human with the capacity to solve problems. 4. Human have freedom of choice on whichever action they need to take to shape their destiny. 5. Morality brings about freedom, happiness and general progress to anyone irrespective of religion, race or nation. 6. A good life is attained through significant work, self development and general activities which enhance the community welfare. 7. Beauty awareness, art development and loveliness appreciation are crucial in the development of aesthetic experience. 8. Peace, democracy and high living standards are the fruits of flourishing economic status. 9. Scientific method and reason, parliament government, scientific method, civil liberty and freedom of expression. 10. Unending questioning of conviction and basic assumptions. Desiderius Erasmus (1467-1536) who hailed from Rotterdam was an influential and famous humanist who came from the Northern Renaissance. He was highly industrious and talented a feet that saw him rise from humble beginnings to a famous intellectual figure in the early sixteenth century. Rulers tied to associate themselves with him to boost their reputation since he was a great scholar. In his generation, he boasted of being the best Latin Stylist which was in order for a Latin educated society. In addition, he had mastered the Greek language pretty well something that gave him an upper hand over the other scholars of his time (Butler 31). He was a Dutch humanist whose birth place was in Rotterdam and his birth date is approximated to be October 28 1466. He was an illegitimate son of a daughter of a physician with a man who later converted into a monk. At Deventer, he attended “Brothers of the Common life’ school. After the death of his parents, his guardian suggested that he join a monastery (the Augustinian college) near Gouda. His six year experience with the monks fueled enmity with them. After attaining priesthood, he moved on to Paris where he resided until 1498 till then gaining livelihood from teaching. One of his pupil, Lord Mountjoy invited him to England in 1498. He settled at Oxford and the influence of John Colet raised his contempt for schoolmen. He was also a seasoned writer with volumes written materials and he was the first to use the print media. He is widely remembered for using satires to vent his displeasure on the conduct of secular society as well as the church. He further worked as an editor for Greek New Testament which was the fist ever published edition. He was an influential and prolific author who covered many genres in his work. In education, he was the leading writer, managed to author influential treatise that covered the theory on humanistic education. Most of textbooks used to teach in humanistic in schools across Europe have been reprinted from his books over the ages (Butler 40). He also worked as a producer of editions from other Latin and Greek authors where at times he was involved in the translation of Greek language to Latin which could be read by a large number of people with education. He was also a poem writer with religious and secular themes which were published in the Latin language. Though he did not enjoy a lasting influence in these two genres, his poetic message was read widely due to his mastery of Greek and Latin. He also authored books that provided spiritual counsel embracing a neutrality view on both the Catholics and Protestants. He made a major turn in theology when he authored the Bible exegesis and theological methods guides, the 1518 and 1516 editions which were used as the preface for the New Testament. His interpretation of the scripture eased the challenges that dominated scholastic theology in most university faculties in the thirteenth century. He was also good and active in letter writing corresponding to the low and high, the obscure and the famous. He preserved these letters while some of them were published since he regarded letters as crucial literary genre. In the year 1500 he went back to France and lived in Paris for six years. In 1506 he made a journey back to England, Italy, Scotland and Rome creating a friendlier atmosphere compared to similar visit made by Luther. The constant invitations that wee made by his friend Lord Mountjoy prompted Erasmus to shift his home back to England (Butler 95). He then settled at Cambridge where acted in various capacity such as professor of Greek and Margaret professor of Divinity. After 1514 he alternated his home between England and Basel and between 1517 and 1521 he stayed at Louvain. In 1519 he released what was regarded as a master-piece whose incisiveness and audacity on abusing the Church created an atmosphere that would later help similar works of Martin Luther. In 1516 his annotated book of New Testament was published which was virtually the first text in Greek language and later released St. Jerome edition in 1519. In these two editions, Erasmus used this opportunity to bring out a more Latina conception touching on the Christian doctrine that had largely enslaved men. Later long, he found himself in an embarrassing situation upon the commencement of Lutheran revolution. His neutrality in approaching religious view endured scathing attacks from the Lutherans who accused him of cowardice. He was constantly blamed for his failure to ensure he legitimately concluded his opinions. He later left Louvain in 1521 since those who championed for the old faith denied him piece of mind. He spent the rest of life at Basel after a five-year stay in Freiburg. His controversial life continued as he engaged himself in editing succession from patristic and classical writers. He constantly battled it out with humanist who wanted to introduce new beliefs that did not go well with him. However, he enjoyed great consideration and fame in his last before eventually passing away on July 12, 1536. His lasting legacy is evident on how he tried tirelessly to common sense in various human affairs. He single-handedly rescued theological studies from schoolmen pedantries and exposed the abuse and corruption that was present in church. Right from his early days, he championed for church reforms in a peaceful manner. He suggested that these reforms to be implemented successfully; they were supposed to emanate from within not outside the church. He endured scurrilous attacks from traditionalist Catholics who failed to see the seriousness of his criticism towards Martin Luther (Butler 187). They blamed him for creating a soft ground for Martin Luther to sow the seed of discontent targeting the Catholics. They even went to the extent of claiming the Erasmus was the author of most of the Luther’s books. Ironically, he also faced criticism from zealous Protestants due to his ‘luke-warm’ approach when facing religious matters. They accused him of failing to endorse those beliefs that he actually possessed and at some point had actually taught them. Despite this unprecedented criticism from both ends, he still manages to get a sizeable number of admirers from both sides. They helped him achieve his endeavours of uniting all Christian and create a church whose main aim was to serve the people not accumulate unnecessary wealth, power and personal prestige. They moved Erasmus agenda of creating a whole new generation of clergy who were more mindful of their pastoral and educational obligations to the church faithful. As a result of his criticism of Catholicism and pointing out corruption in the church, his death in 1536 saw a decline in his reputations. In country like Spain where Catholicism was strictly followed, it was dangerous to own copies of his translated books. In 1559, Pope Paul IV put all of Erasmus editions on the papal index of the forbidden books without even a single exception(Butler 188). In the 19th and early 20th century, Erasmus he widely rejected Catholicism. Despite pressure from catholic followers, he refused to give in asserting his claims that the church should remain united. In this light, he was viewed as an author who endangered the existence of Catholicism. Despite the existence of this unwarranted criticism for calling for church unity, Erasmus should be lauded for opposing violence (1466-1536) long after the death of the Dutch theologian and humanist, moderate Catholics noted his reform efforts while the protestants showed recognised his efforts of creating the ground for church reforms and initially supporting Martin Luther ideas. Works Cited Butler, Charles. Life of Erasmus: With Historical Remarks on the State of Literature between the Tenth and Sixteenth Centuries. London: J. Murray, 1825. Print Fowler, Jeaneane D. Humanism: Beliefs and Practices. Brighton [England: Sussex Academic Press, 1999. Print. Read More