History of the christian church

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9469 Biblia beider Allt unnd Newen Testamenten, fleissig, treulich vn Christlich nach alter inn Christlicher Kirchen gehabter Translation, mit Ausslegung etlicher dunckeler ort und besserung vieler verrückter wort und sprüch ... Durch D. Johan Dietenberger, new verdeutscht. Gott zu ewiger ehre unnd wolfarth seiner heil. Christlichen Kirchen … Meynz, 1534, fol. From a copy in the Union Seminary (Van Ess library). Well printed and illustrated.

0470 I have before me three copies of as many folio editions of Eck’s Bible, 1537, 1550, and 1558, bearing the title: Bibel Alt und New Testament, nach dem Text in der heiligen Kirchen gebraucht, durch Doctor Johan Ecken, mit fleiss, auf hochteutsch verdolmetscht, etc. They were printed at Ingolstadt, and agree in the number of pages (1035), and vary only in the date of publication. They contain in an appendix the Prayer of Manasseh, the Third Book of Maccabees, and the spurious Epistle of Paul to the Laodiceans.

1471 There is an Italian proverb that translators are traitors (Traduttori traditori). Jerome speaks of versiones which are eversiones. As Trench says, there are in every translation "unavoidable losses inherent in the nature of the task, in the relations of one language to the other, in the lack of accurate correlations between them, in the different schemes of their construction."

2472 Hence the stiffness of literalism and the abundance of Latinisms in the Rhemish Version of the N. T. (first published in 1582, second ed. 1600, third ed. at Douay, 1621), such as "supersubstantial bread" for daily or needful bread (Jerome introduced supersubstantialis for the difficult ejpiouvsio" in the Lord’s Prayer, Matt. 6:11, but retained quotidianus in Luke), transmigration of Babylon, impudicity, coinquinations, postulations, agnition, cogitation, prepuce, pasche, exinanite, contristate, domesticals, exemplars of the coelestials, etc. Some of them have been silently removed in modern editions. The notes of the older editions abound in fulminations against heretics.

3473 Under the title: Loci communes rerum theologicarum seu hypotyposes theologicae, Wittenberg, 1521. Bindseil puts the publication in December. I have a copy of the Leipzig ed. of M.D.LIX., which numbers 858 pages without indices, and bears the title: Loci Praecipui Theologici. Nunc denuo cura et diligentia summa recogniti, multisque in locis copiose illustrati, cum appendice disputationis de conjugio, etc.

474 See his ethical writings in vol. XVI. of his Opera, in the "Corp. Reform.," and a discussion of their merits in Wuttke’s Handbuch der christl. Sittenlehre, 3d ed. (1874), I. 148 sqq.

5475 See his letters to his friend Camerarius, 2 Sept. 1535 ("Corp. Ref." II. 936), and Dec. 24, 1535 (ib. II. 1027): "Ego nunc in meis Locis multa mitigavi." ... "In Locis meis videor habere deutevra" frontivda"." His letters are interspersed with Greek words and classical reminiscences.

6476 Loc. Theol., 1521 A.7: "Quandoquidem omnia quae eveniunt, necessario juxta divinam praedestinationem eveniunt, nulla est voluntatis nostrae libertas." He refers to Rom. 9 and 11 and Matt. 10:29.

7477 In his Com. in Ep. ad Roman., 1524, cap. 8: "Itaque sit haec certa sententia, a Deo fieri omnia tam bona quam mala ... Constat Deum omnia facere non permissive sed potenter,—ita ut sit ejus proprium opus Judae proditio, sicut Pauli vocatio." Luther published this commentary without Melanchthon’s knowledge, and humorously dedicated it to him.

8478 Invictus libellus non solum immortalitate, sed quoque canone ecclesiastico dignus."In the beginning of De Servo Arbitrio (1525), against Erasmus.

9479 He says in his Tischreden (Erl. ed., LIX. 278 sq.): "Wer itzt ein Theologus will werden, der hat grosse Vortheil. Denn erstlich hat er die Bibel, die ist nu so klar, dam er sie kann lesen ohne alle Hinderung. Darnach lese er darzu die locos communes Philippi; die lese er fleissig und wohl, also dass er sie gar im Kopfe habe. Wenn er die zwei Stücke hat, so ist er ein Theologus, dem weder der Teufel noch kein Ketzer etwas abbrechen kann, und ihm stehet die ganze Theologia offen, dass er Alles, was er will, darnach lesen kann ad aedificationem. Und wenn er will, so mag er auch dazu lesen Philippi Melanchthonis Commentarium in Epistolam Pauli ad Romanos. Lieset er alsdenn darzu meinen commentarium in Epistolam ad Galatas und in Deuteronomium, so gebe ich ihm denn eloquentiam et copiam verborum. Ihr findet kein Buch unter allen seinen Büchern, da die summa religionis oder die ganze Theologia so fein bei einander ist, als in den locis communibus. Leset alle Patres und Sententiarios, so ist es doch Alles nichts dagegen. Non est melior liber post scripturam sanctam, quam ipsius loci communes. Philippus ist enger gespannet denn ich; ille pugnat et docet; ich bin mehr ein Rhetoricus oder ein Wäscher [Deutscher?]"

0480 Eck’s Loci Communes adversus Lutheranos, Landshut, 1525, passed through many editions.

1481 Melanchthon was simply professor, first of Greek, then of theology. Calvin was destined by his father for the clerical profession, and he received the tonsure; but there is no record of his ordination for the priesthood.

2482 Kampschulte, l.c., II. 117 sqq., gives a full account of this Pfaffenstum and its consequences.

3483 See his letters to Melanchthon and Spalatin, in De Wette, II. 7sq., 31. To the latter he wrote: "Erfordiae Satanas suis studiis nobis insidiatus est, ut nostros mala fama inureret, sed nihil proficiet: non sunt nostri, qui haec faciunt."

484 Letter to Lange, March 28, 1522, in De Wette, II. 175.

5485 Libellus de Canonicis Scripturis, Wittenb. 1520; also in German: Welche Bücher heilig und biblisch seind. Comp. Weiss, Einleitung in’s N. T. (1886), p. 109, and Reuss, Histoire du Canon (1863), 357 sqq. (Hunter’s translation, p. 336 sq.)

6486 Marcus (Marx) Thomä and Stübner are not two distinct persons, but identical. See Köstlin’s note, vol. I. 804 sq.

7487 In De Wette, II. 137-141. De Wette calls the letter "ein bewunderungswürdiges Denkmal des hohen Glaubensmuthes, von welchem Luther erfüllt war."

8488 De Wette, II. 141-144.

9489 Published by Bernet, Joh. Kessler genannt Athenarius, St. Gallen, 1826, and more fully by E. Götzinger in Kessler’s Sabbata, St. Gallen, 1866 and 1868, 2 parts. See a good account in Hagenbach’s Ref. Gesch., pp. 141 sqq. In the Schwarze Bär hotel at Jena, where I stopped a few days in July, 1886, the "Lutherstube" is still shown with the likeness of Luther an old Bible, and Kessler’s report.

0490 See the description of Mosellanus, p. 180.

1491 "Mit tiefen, schwarzen Augen und Braunen blinzend und zwitzerlnd wie ein Stern, dass die nit wohl mögen angesehen werden."

2492 Köstlin, I. 536, with references, p. 805.

3493 The ajlhqeuvein ejn ajgavph/, Eph. 4:15.

494 Erl. ed., XXVIII. 219 and 260 (second sermon). The allusion to the drinking of "Wittenbergisch Bier mit meinem Philippo und Amsdorf" (p. 260) is omitted in the shorter edition, which has instead: "wenn ich bin guter Dinge gewesen" (p. 219).

5495 Luther speaks favorably of him, and recommended him to a pastoral charge at Altenburg. See his letters in De Wette, II. 170, 183, 184.

6496 He published at Nürnberg, 1524, a self-defense "Wider das geistlose sanftlebende Fleisch zu Wittenberg," and called Luther an "Arch-heathen," "Arch-scamp," "Wittenberg Pope," "Babylonian Woman," "Dragon," "Basilisk," etc.

7497 Nevertheless, in 1526 he invited Luther and his wife, Melanchthon and Jonas, as sponsors at the baptism of a new-born son in the village of Segren near Wittenberg. He lived after his return from exile in very humble circumstances, barely making a living from the sale of cakes and beer.

8498 His writings against Carlstadt, in Walch, X., XV., and XX., and in Erl. ed., LXIV. 384-408. His book Wider die himmlischen Propheten (1525) is chiefly directed against Carlstadt. In the Table Talk (Erl. ed., LXI. 911 he calls Carlstadt and Münzer incarnate devils.

9499 Ranke (Päpste, I. 60): "Adrian war von durchaus unbescholtenem Ruf: rechtschaffen, fromm, thätig; sehr ernsthaft, man sah ihn nie anders als leise mit den Lippen lächeln; aber voll wohlwollender, reiner Absichten: ein wahrer Geistlicher. Welch ein Gegensatz, als er nun dort einzog, wo Leo so prächtig und verschwenderisch Hof gehalten! Es existirt ein Brief von ihm, in welchem er sagt: er möchte lieber in seiner Propstei zu Löwen Gott dienen als Papst sein." Pallavicino calls him "ecclesiastico ottimo, pontifide mediocre."

0500 "Ut primum curia haec, unde forte omne hoc malum processit, reformetur." See the instruction in Raynaldus, ad ann. 1522, Tom. XI. 363. Luther published it with sarcastic comments. Pallavicino charges Adrian with exaggeration and want of prudence, which he thought was "often more important for the public good than personal holiness." See Hergenröther, III. 43.

1501 See details in Ranke, II., 108 sqq. and in Janssen, II., 336 sqq.

2502 Pallavicino and Hergenröther (III. 41) show that Leo conferred the title in a bull of Oct. 11, 1521, and that Clement confirmed it in a bull of March 5, 1523.

3503 Especially in the German edition of his reply, where Henry is styled not only a gekrönter Esel (crowned donkey) and elender Narr (miserable fool), but even a verruchter Schurke, unverschämter Lügner, Gotteslästerer, etc ."I say it before all the world, that the King of England is a liar and no gentleman (ein Unbiedermann)." He makes fun of his title "Defender of Faith." The papists who deny Christ may need such a defender; but "the true church disdains a human patron, and sings, ’Dominus mihi adjutor’ (Ps. 9:10), and ’Nolite confidere in principibus’ (Ps. 118:8, 9)." In conclusion he apologizes for his violence, because he had to deal with "unvernünftigen wilden Ungeheuern." Card. Hergenröther (Kirchengesch. III. 41, 3d, 1886) says: "Luther antwortete in der gemeinsten und boshaftesten Weise, die Grobheit zur Classicität ausbildend."

4504 Wider Hanswurst, 1541.

505 He wrote in March: "Ego jam alteris literis in Angliam vocor" (Op. II 708).

6506 His double name is a Latin and Greek translation of his father’s Christian name Gerard (Roger), or Gerhard = Gernhaber or Liebhaber,i.e., Beloved, in mediaeval Latin Desiderius, in Greek Erasmus, or rather Erasmius from jEravsmio" Lovely. He found out the mistake when he became familiar with Greek, and accordlingly gave his godson, the son of his publisher Froben, the name John Erasmius (Erasmiolus). In dedicating to him an improved edition of his Colloquies (1524), he calls this book "ejravsmion, the delight of the Muses who foster sacred things." " He was equally unfortunate in the additional epithet Roterodamus, instead of Roterodamensis. But he was innocent of both mistakes.

7507 Drummond (II. 337) calls Erasmus "the greatest luminary of his age, the greatest scholar of any age." But his learning embraced only the literature in the Greek and Latin languages.

8508 His father was ordained a priest after the birth of Erasmus; for he says that he lived with Margaret "spe conjugii," and became a priest in Rome on learning from his parents, who were opposed to the marriage, the false report that his beloved Margaret was dead.

9509 He says in his autobiographical sketch: "Natus Roterodami vigilia Simonis et Judæ circa annum 67, supra millesimum quadringentesimum." His friend and biographer, Beatus Rhenanus, did not know the year of his birth. His epitaph in Basel gives 1466; the inscription on his statue at Rotterdam gives 1467; the historians vary from 1464 to 1469. Bayle, Burigny, Müller, and Drummoud (I. 3 sq.) discuss the chronology.

0510 He calls himself, in his autobiographical sketch, "dignitatum ac divitiarum perpetuus contemptor."

1511 J. H. Lupton: A Life of John Colet, D. D., Dean of St. Paul’s and Founder of St. Paul’s School. London, 1887.

2512 He dictated these lines to his friend Amerbach on departing:

"Jam Basilea vale! qua non urbs altera multis

Annis exhibuit gratius hospitium.

Hinc precor omnia laeta tibi, simul illud,

ErasmoHospes uti ne unquam tristior adveniat ."

3513 "O Jesu, misericordia; Domine, libera me; Domine, fac finem; Domine, miserere mei;" and in German or Dutch, Lieber God (Gott)!—Beatus Rhenanus, in Vita Er.

4514 Drummond, II. 338-340, gives the document in full.

515 See the interesting description of his face by Lavater in his Physiognomik, quoted by Ad. Müller, p. 108, and Hagenbach, K. Gesch., III. 50. There are several portraits of him,—by Matsys (1517), Dürer (1523), and, the best, by Holbein who painted him repeatedly at Basel.

6516 In thanking Archbishop Warham of Canterbury for the present of a horse, he thus humorously describes the animal: "I have received the horse, which is no beauty, but a good creature notwithstanding; for he is free from all the mortal sins, except gluttony and laziness; and he is adorned with all the virtues of a good confessor, being pious, prudent, humble, modest, sober, chaste, and quiet, and neither bites nor kicks." To Polydore Virgil, who sent him money to procure a horse, he replied, "I wish you could give me any thing to cure the rider." ("Dedisti quo paretur equus, utinam dare possis quo reparetur eques." —Op. III. 934.)

7517 … "ne cui sit ansa calumniandi. Tametsi suspicor codicem illum ad nostros esse correctum."—Opera, VI. 1080. The Codex Montfortianus, now in Dublin, was probably written between 1519-1522, and the disputed passage interpolated with the purpose of injuring the reputation of Erasmus. See J. R. Harris, The Origin of the Leicester Codex of the N. Test., London and Cambridge, 1887, p. 46 sqq.

8518 De genuina verborum Domini: Hoc est corpus meum, etc., juxta vetustissimos auctores expositione liber. Basil., 1525.

9519 .. See the Preface to his edition of St. Hilary on the Trinity, published at Basel, 1523.

0520 "Fortasse latius se fundit spiritus Christi quam nos interpretamur, et multi sunt in consortio sanctorum qui non sunt apud nos in catalogo."—Coll., in the conversation entitled Convivium Religiosum.

1521 He himself alludes to this saying: "Ego peperi ovum, Lutherus exclusit" (Op. III. 840), but adds, "Egoposui ovum gallinaceum, Lutherus exclusit pullum longe dissimillimum."

2522 Des. Erasmi Epistola ad quosdam impudentissimos Graculos (jackdaws). Op. IX. Pars II. (or vol. X.), p. 1745; Drummond, II. 265 sq.

3523 On this see the critical introductions to the New Testament; Scrivener’s Introd. to the Criticism of the N. T., 3d ed., pp. 429-434; Schaff’s Companion to the Greek Test., 3d ed., pp. 229-232; and Drummond, I. 308 sqq.

4524 The last edition before me, Adagiorum Chiliades ... ex officina Frobenia, 1536, contains 1087 pages folio, with an alphabetical index of the Proverbs. See vol. II. of the Leiden ed. For extracts see Drummond, I. ch. X.

525 Mwrivas jEgkwvmion, id est Stultitiae Laus, first printed 1510 or 1511. Op. IV. 405-507. There is a neat edition of the Encomium and the Colloquia by Tauchnitz, Leipzig, 1829. Drummond (I. 184 sqq.) gives a good summary of the contents.

6526 The work which appeared in 1518 under this title, with a preface of Rhenanus, was disclaimed by Erasmus, except some portions which he had dictated more than twenty years previously to a pupil in Paris by way of amusement. He compared it to an ass in a lion’s skin. The Colloquia are printed in Opera, I. 624-908. I have an edition cum notis selectis variorum accurante Corn. Schrevelio. Lugd., Bat. Bailey’s translation, London, 1724, republished 1878, reproduces in racy colloquial English the idiomatic and proverbial Latinisms of the original.

7527 In the dialogue Virgo misovgamo", the maiden Catharine, who had resolved to become a nun, is advised by her lover Eubulus that she may keep her chastity more safely at home; for the monks were by no means all " eunuchs,"but often do all they can to deserve their name " fathers."("Patres vocantur, ac frequenter efficiunt, ut hoc nomen vere competat in ipsos.") She is also told that " all are not virgins who wear the veil, unless there be many in our days who share the pecular privilege of the Virgin Mary, of being a virgin after childbirth."The maiden admits the force of her lover’s arguments, but refuses to be convinced. In the colloquy that follows, entitled Virgo poenitens, she acknowledges the wisdom of the advice when it was too late. She had scarcely been twelve days in the nunnery before she entreated her mother, and then her father, to take her home if they wished to save her life.

8528 The Epistolae in Froben’s ed. of 1540, Tom. III. fol. (1213 pp.), with his preface, dated Freiburg, 1529; in Le Clerk’s ed., Tom. III. Pars I. and II. There is also a fine edition of the collected epistles of Erasmus, Melanchthon, Thomas More, and Lud. Vives, London, 1642, 2 vols. fol. 2146 and 116 pages, with a good portrait of Erasmus (a copy in the Union Seminary). Recent additions have been made by Horawitz (Erasmiana, 1883 sqq.). Jortin and Drummond give many extracts from the epistles.

9529 Erasmus well defines it in the dedicatory preface ad Card. Grimanum, before the Pauline Epistles: "hiantia committere, abrupta mollire, confusa digerere, evoluta evolvere, nodosa explicare, obscuris lucem addere, hebraismum romana civitate donare ... et ita temperare paravfrasinne fiat parafrovnhsi", h. e. sic aliter dicere ut non dicas alia."

0530 Opera, vol. V. 57 sqq.

1531 Usually translated "The Manual of a Christian Soldier;" but ejgceirivdionmeans also a dagger, and he himself explains it, "Enchiridion, hoc est, pugiunculum."Op. V. 1-65. The first English translation (1533) is believed to be by William Tyndale, the translator of the New Testament. Another, with notes, which I have before me, is by Philip Wyatt Crowther, Esq., London, 1816, under the title "The Christian’s Manual," etc.

2532 On the disputed date see Drummond, I. 122.

3533 "Videor mihi fere omnia docuisse quae docet Lutherus, nisi quod non tam atrociter, quodque abstinui a quibusdam aenigmatibus et paradoxis." In Zwingli’s Opera, ed. Schuler and Schulthess, vol. VII. 310.

4534 After the bull of excommunication, it required special permission to read the books of the heretic. In a letter to Bombasius, Sept. 23, 1521, Erasmus says that he begged Jerome Aleander for permission, but was denied unless he were to obtain it in express words from the Pope. Drummond, II. 85 sq.

535 Ems., Epist. 427. See the first letter of Luther (March 28, 1519), the reply of Erasmus (May 30), and a second letter of Luther (April, 1524), and the reply of Erasmus (May 5), in Latin in Er. Epist., in German in Walch, vol. XVIII., 1944 sqq., and in the Appendix to Müller’s Erasmus, pp. 385-395. The two letters of Luther to Erasmus are also given in Latin by De Wette, I. 247-249, and II. 498-501.

6536 See p. 232.

7537 The edict was passed May 26, 1521, but dated back May 8. (See p. 318.)

8538 Erasmus had disowned the poor fugitive Hutten, who turned on him like a wild beast in his Expostulatio cum Erasmo, published at Strasburg, July, 1523. Erasmus wrote to Pirkheimer, "Emoriar si crediturus eram, in universis Germanis esse tantum inhumanitatis, impudentiae, vanitatis, virulentiae quantum habet unus libellus Hutteni." He answered by Spongia Erasmi adversus Adspergines Ulrici Hutteni, Basel, 1523. (Opera, vol. IX. Pars II. 1631-73). Luther judged: "I am not pleased with Hutten’s attack, but still less with Erasmus’s reply." The Expostulatio and the Spongia were also translated into German. See on this bitter personal controversy, Strauss, Ulrich von Hutten, pp. 448-484; and Drummond, II. 120 sqq.
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