Erasmus of Rotterdam: The Life and Pedagogical Ideas of the "Prince of Humanists"

Contents:

• How an illegitimate youth became the "prince of humanists"
• The pedagogical ideas of Erasmus of Rotterdam
• Quotes from Erasmus of Rotterdam
• Interesting facts about Erasmus of Rotterdam

How an illegitimate youth became the "prince of humanists"

Little is known about the childhood of the great humanist, which is confirmed by individual facts recorded in his letters and a short autobiography written in his old age. Researchers still have not come to a consensus on the date of his birth: most are inclined to 1469, although there is also a version claiming that he was born in 1466. These uncertainties highlight the difficulty of studying the biography of this outstanding man, who had a significant influence on the development of humanistic thought.

Desiderius Erasmus was born in Rotterdam to the priest Gerhard and the doctor's daughter Margaret. His parents could not marry due to the opposition of Gerhard's family. Erasmus's father, highly educated and fluent in Latin and Greek, paid particular attention to his son's education. At an early age, he was sent to the elementary grammar school in Gouda. At the age of nine, he moved with his mother to Deventer, where he enrolled in the school at the Collegiate Church of St. Lebuin. This school was under the direction of the "Brotherhood of the Common Life," a religious community founded by the distinguished theology teacher Gerhard Groote. Erasmus received a high-quality education, which had a significant impact on his later career as a humanist and thinker. The members of this brotherhood followed early Christian ideals, promoting a simple and humble life, self-improvement through work, support for the needy, and the study of religious literature. In the 1480s, the school in Deventer became a center of humanistic education. However, the young Erasmus, who studied there, left less than positive reviews of his experiences, describing the education as "barbaric," implying its outdatedness and primitiveness.

At the same school, the future humanist Erasmus met the teachers Zinthius and Hegius, who became a source of inspiration and true education for him. He recalled that it was thanks to them that he "tasted the aroma of the best learning." These teachers employed progressive teaching methods and strove to impart to their students their passion for the works of the Greek and Latin classics. By the age of 14, when his classmates were just beginning to master Latin prose, Erasmus already had a confident command of this language, using it as a living speech and even creating his own poetry.

Erasmus did not complete his schooling due to an outbreak of the plague in the Netherlands, which claimed the life of his mother. Soon after, he lost his father as well. Erasmus's guardians decided that he should become a monk, although the young man himself dreamed of receiving a university education. As a result, he ended up in the monastic school in 's-Hertogenbosch, also associated with the Brotherhood of the Common Life. Erasmus later claimed to have wasted three years of his life there.

After completing his studies at the school, in 1486 (according to other sources, in 1487), Erasmus became a novice at the Augustinian monastery in Stein, located near Gouda. Here, in addition to daily labors and participation in church services, an impressive library awaited him, filled with rare works by both Christian authors and ancient poets and playwrights such as Virgil, Ovid, Horace, and Juvenal. The library contained both ancient manuscripts and the first printed books. Erasmus actively copied works of interest to him, adding his own commentary. In addition, he wrote poems and verses on religious themes, which contributed to his further development as a thinker and writer.

In 1492, Erasmus was ordained a priest. This sacrament was performed by the Bishop of Utrecht, David of Burgundy, who also recommended the young man to the Bishop of Cambrai, Hendrick van Bergen. The bishop was looking for a secretary fluent in Latin, which allowed Erasmus the opportunity to leave the monastery and live relatively freely under the care of his patron. This event became an important step in his life, opening new horizons for his intellectual and spiritual development.

The Bishop of Cambrai came from a noble family, which allowed Erasmus to become acquainted with the high society of the Netherlands and France. However, he showed no interest in secular life. Instead, Erasmus sought out intellectuals, delved into literature, and began to master Greek. This desire for knowledge and communication with outstanding minds determined his future career and influence in the cultural environment.

In 1495, Erasmus, inspired by the advice of his friend, the clerk Jacob Batt, who was studying at the Sorbonne, decided to ask his patron for permission to travel to Paris to study theology. Van Bergen blessed Erasmus with a scholarship, although he later claimed he never received it. Van Bergen also recommended Erasmus to his acquaintance Jan Standonck, the founder of the Montaigu College, known for its strict monastic rules, corporal punishment, and work obligations. The Montaigu College served as a dormitory for theology students, providing them with the opportunity for advanced theological study and the formation of an academic environment. Erasmus encountered appalling living conditions: damp, cold, and fetid rooms, spoiled food, and swarms of insects. He later ironically mentioned this in his Conversations: "Are you a Montaigu? Your head must be covered with laurels? No, with fleas." This experience highlights the harsh realities he faced and serves as a vivid example of the social problems of the time.

After a year of this life, Erasmus, whose health was already fragile, fell seriously ill and returned to the Netherlands. After recovering, he returned to Paris to continue his studies, but now he did not want to settle at the College of Montaigu. To live independently, he needed a source of income, and Erasmus began giving Latin lessons.

Erasmus of Rotterdam had a small personal library, which did not allow him to effectively teaching. In connection with this, he began to develop his own didactic materials for working with students. The most famous of these were "Conversations at Home," or "Household Conversations," first published in 1518. This collection of everyday, historical, and edifying scenes in the form of dialogues was intended for the study of Latin. These materials not only served as a teaching aid but also had an educational function, reflecting Erasmus's values, such as prudence, moderation, and respect for others. In addition, Erasmus wrote several pedagogical treatises on the rhetoric and stylistics of the Latin language, which confirms his significance as a teacher and scholar.

While studying at the Sorbonne, Erasmus became increasingly disillusioned. Scholasticism—a philosophy focused on the justification of church dogmas through formal logic—continued to dominate the university. The main focus was on the works of medieval theologians such as Thomas Aquinas. Progressive Renaissance thinkers, including Erasmus, considered these studies futile speculations, divorced from real life and devoid of value. Erasmus found inspiration in classical literature, believing that true knowledge lay in the study of letters. He strove to impart to his students the richness and beauty of the Latin language, emphasizing the importance of living thought and cultural heritage. Erasmus of Rotterdam planned to leave Paris and travel to Italy to study at the University of Bologna. However, he lacked the means for this journey and no wealthy patron willing to cover the expenses. In 1499, one of his students, the Englishman William Blount, the future Baron Mountjoy, invited Erasmus to accompany him to England. This offer became a key moment in the life of the great humanist and opened new horizons for his intellectual and cultural work. The journey to England not only changed his destiny but also gave him the opportunity to expand his knowledge and connections in Europe.

In London, Erasmus met the young lawyer Thomas More, who later became the author of the famous "Utopia" and Lord Chancellor of England. The two men quickly found common ground and became close friends throughout their lives. Thomas More placed great importance on the education of his children and, contrary to the traditional views of his time, argued that education was no less important for girls than for boys. His eldest daughter, Margaret, became one of the most educated women of her century; She is also known for the English translation of one of Erasmus's theological works.

In 1515, Erasmus left England and settled in the Flemish province of Brabant. In 1516, he was appointed honorary adviser to Charles V, the future Holy Roman Emperor. This position did not obligate Erasmus to perform any duties or attend court, but it provided him with a stable salary, which helped him rise from poverty. Erasmus became an important figure of his time, and his work as an adviser contributed to his subsequent influence in European culture and scholarship.

In his treatise, "The Education of a Christian Prince," Erasmus of Rotterdam addresses issues of governance and morality, offering ideas on the ideal ruler. That same year, he presented his main work—an edited New Testament in Greek, supplemented with commentary and a parallel Latin translation. This work not only cemented Erasmus's status as a prominent Renaissance humanist but also drew sharp criticism from Catholic theologians, who perceived his interpretation of sacred texts as a threat to the traditional teachings of the Church.

Erasmus's Latin translation in his second edition of the New Testament in 1519 differed significantly from the official Latin translation of the Bible, the Vulgate. This translation, created over ten centuries earlier, had accumulated numerous errors, which had been passed from one manuscript to another and eventually found their way into printed editions. Erasmus sought a more accurate interpretation of texts, making his translation an important step in the development of biblical scholarship and criticism. This approach contributed to further reforms in the fields of textual criticism and scriptural translation.

Erasmus not only corrected obvious flaws in the text but also replaced some words with more appropriate ones. As a result, he effectively rewrote the Bible, which caused discontent among many clergy.

During this period, Erasmus held a teaching position at the Catholic University of Leuven, actively publishing new works and reissuing revised versions of his older works. However, in 1521, he left Brabant, seeking to avoid involvement in the conflict between Catholics and Protestants, as the Reformation, begun by Martin Luther in 1517, was raging in Europe. Erasmus preferred to focus on his scientific and literary works, while remaining neutral in religious controversies, which emphasized his commitment to humanist ideals. Erasmus settled in Basel, Switzerland, where his publisher and friend Johann Froben was located. In this city, he actively worked on his writings and translations, gave lectures, and corresponded with fellow humanists, receiving them in his home. However, by 1529, the Reformation had reached Basel, and Protestants forcibly deposed the local Catholic priests. Erasmus, expressing his regrets in a letter to Thomas More about the failure of his hopes for a restoration of moderation, moved to the Catholic university city of Freiburg im Breisgau, where he continued his work. Unfortunately, his health soon deteriorated significantly, and in 1535, Erasmus returned to Basel, where he died. This period of Erasmus's life illustrates the complex clashes of religious ideologies of the time and his desire for stability and intellectual freedom.

The Pedagogical Ideas of Erasmus of Rotterdam

In an era when education was largely controlled by the church, Erasmus put forward the importance of secular education. Although he remained a Catholic and did not reject Christian moral principles, Erasmus believed that they should be studied through ancient sources, rather than through scholastic works. This approach contributed to the development of humanistic thought and emphasized the need to turn to classical texts to form moral values. Erasmus believed that secular education could enrich a person's spiritual development by promoting a harmonious combination of faith and a rational approach to knowledge.

For medieval thinkers, the key aspect was the perfection of the soul with the goal of achieving eternal life. However, for Erasmus and other humanists, preparing individuals for active life in modern society was no less important. This meant that individuals should be able to independently overcome difficulties, achieve success, and make a significant contribution to the development of society. Erasmus emphasized the importance of education and personal growth as fundamental factors contributing to harmonious coexistence and progress in society.

Erasmus of Rotterdam was one of the first thinkers to focus on childhood as a unique stage in a person's life. In his treatise "On the Education of Children," he argued: "Believe me, men are not born, but become by education." The humanist emphasized the importance of beginning education in early childhood, when a child's memory is most receptive and knowledge is assimilated easily and naturally. Erasmus noted that for young children, the process of learning new things turns into a game, while older students often perceive studying as hard work. This understanding of the learning process emphasizes the importance of early development and its influence on personality formation.

Erasmus of Rotterdam argued that girls should be educated equally with boys, but with some reservations. In his time, the idea of ​​​​complete equality of the sexes was still far from being realized. Erasmus believed that women did not need knowledge of the natural sciences as much as men. Nevertheless, he emphasized the importance of education for girls, believing that they too should have access to learning and cultural development.

He advised parents to teach their children to read and write themselves, citing his friend Thomas More, who, despite being busy with public affairs, did not hesitate to mentor his wife, daughters, and son. If the parents' education proves insufficient for this role, a caring father, as the humanist emphasized, should choose the best teacher for their child. This teacher must be carefully selected, have positive reviews, and be tested in various ways. At the same time, the parent must be willing to pay a decent salary for a quality education.

In his treatise "On the Method of Teaching, as well as Reading and Interpreting Authors," Erasmus emphasizes the high requirements for a teacher's qualifications. He argues that in order to effectively teach others, one must strive to impart the best knowledge. To correctly impart this knowledge, a teacher must be competent in all necessary areas. Even if a teacher lacks certain abilities, he should at least be familiar with the basics of each science. According to Erasmus, the most important sciences a teacher should master are theology, cosmology, history, and astrology. He believes that a teacher should delve into these disciplines, drawing on the works of ancient Greek thinkers. This will not only enhance their qualifications but also provide a high-quality education for their students. Erasmus, a representative of progressive ideas in the 15th and 16th centuries, opposed coercion in education. He believed that the development of a harmonious and successful person requires a combination of three key aspects: natural gifts, a scientific approach, and practical experience. Nature refers to the innate abilities and inclinations of an individual, science encompasses theoretical knowledge, and practice represents the practical application of this knowledge, based on natural inclinations. Thus, Erasmus emphasized the importance of a holistic approach to education, which promotes the full development of the individual's potential.

According to the humanistic approach, it is important to consider the child's interests and passions when choosing activities and subjects. It is necessary to develop areas that interest the child, rather than imposing inappropriate ones. Erasmus also emphasized that with sufficient persistence, the mind can master any subject. This principle helps create a more effective and motivating learning process, promoting the harmonious development of the child's personality.

Erasmus opposed coercion in educational methods, condemning cruel teachers who used physical punishment and fear to discipline children. He argued that such teachers, capable only of violence, should not engage in education and would be better suited to professions associated with cruelty, such as butchery or executioner. Erasmus believed that education should be based on understanding and respect, not fear and violence.

A good teacher is considered one who treats children attentively and carefully, does not force them to memorize, but rather engages them in the material. A successful teacher immerses students in context, turning complex topics into engaging and accessible ones. For example, Erasmus suggested that instead of dry lectures, teachers should read animal fables to children. This approach allows one to "attract" the child's attention, and then the teacher should clearly articulate the moral the student should learn. This teaching method promotes a deeper understanding of the material and the development of critical thinking in children.

The humanist recognized the importance of visual aids in teaching, which later became known as the "golden rule" of didactics, formulated by Jan Amos Comenius. Erasmus recommended using images of animals and plants to make learning more engaging, and also suggested cutting out letters and allowing children to play with them. This approach promotes better assimilation of the material, making the learning process more interactive and memorable.

The principle of visual aids is relevant not only in teaching children the basics. In his treatise "On the Method of Learning, as well as Reading and Interpreting Authors," the humanist emphasizes the importance of presenting complex information in an accessible form. He recommended simplifying the memorization of difficult materials by presenting them in the form of tables that should be hung on the walls of the learning space. This will allow students to constantly encounter the necessary knowledge, which contributes to its more effective assimilation. Using visual elements in learning not only helps remember information but also facilitates the overall learning process.

Erasmus believed that learning through play and the use of competitive elements, known today as gamification, play an important role in the educational process. An example of this is his approach to teaching languages, which he described in his essay "On the Education of Children." Erasmus emphasized that actively engaging students in the learning process makes it more effective and engaging, which contributes to better assimilation of the material. The use of game-based methods in educational practices not only develops interest in learning but also develops necessary skills, making the learning process more productive.

The father, possessing an inventive mind, noticed that his son derived great pleasure from archery. He made an excellent bow and beautiful arrows, each depicting letters. Instead of traditional targets, he placed images of Greek and Latin letters. Anyone who hit the target and named the letter received not only applause but also a small reward, such as a cherry or other pleasant surprise. Participation in this game becomes even more exciting if two or three peers participate. The competitive element, based on the desire to win and the fear of embarrassment, makes boys more focused and agile. This game is not only entertaining but also helps develop attentiveness and coordination.

Erasmus adhered to the principle of "from simple to complex," which became an important aspect of classical didactics. He warned parents and teachers about the risks of overly complex teaching. Such complexity often arises from the wrong choice of educational material that is not appropriate for the student's age, or from inappropriate teaching methods. Erasmus emphasized the importance of adapting instruction to the abilities and level of knowledge of students, which contributes to more effective assimilation of information and the development of critical thinking.

Erasmus emphasized the importance of group and peer learning in the study of literature and rhetoric. He encouraged students to correct each other's mistakes and organize discussions and debates in the classroom. Such approaches contributed to the development of an elegant style of speech in schoolchildren, allowing them to practice effective communication and critical thinking.

The pedagogical ideas of the "prince of humanists," as his contemporaries called him, laid the foundations for educational reforms during the Enlightenment. Many of these ideas, including an emphasis on the individuality of each student, the importance of academic motivation, and engagement through interest and play, are once again gaining relevance in modern education. Their use contributes to the creation of a more effective and personalized learning environment that meets the needs of students.

Quotes from Erasmus of Rotterdam

Interesting facts about Erasmus of Rotterdam

• Actually, Erasmus' real name was Gerhard Gerhards, but he signed his works as Desiderius Erasmus of Rotterdam or simply Erasmus of Rotterdam. This pseudonym reflects the humanist's love of antiquity: the name Desiderius comes from the Latin desiderium, meaning "desired," and Erasmus comes from the ancient Greek ἐρᾰ́σμῐος, which also translates as "desired" or "beloved." Erasmus was drawn to the ancient Roman god Terminus, the protector of borders, and chose the corresponding Latin phrase, Concedo nulli ("I yield to no one"), as his motto. Erasmus is depicted as Terminus in a 1532 portrait by Hans Holbein the Younger. Erasmus is considered the most popular and productive author of the 16th century. The complete catalogue of his works contains 444 titles, and in addition to his published works, he left behind a vast collection of letters—a valuable source of information on the humanist culture of the Renaissance.
• He possessed a keen sense of humor and typically expressed himself ironically. However, he avoided directly expressing himself on controversial topics, choosing the written format of dialogue for such discussions—to prevent any specific position from being attributed to him personally. Because of these features, Martin Luther called him "eel."