Author Description

There is a predictable tendency, when teaching the history of Western political philosophy, to cover the classical worthies such as Plato, Aristotle, Seneca, Cicero, Augustine and Aquinas. Then, such moderns as Machiavelli, Locke, Hobbes, Smith, Rousseau, Mill and tribe are walked onto front stage as embodying the liberal tribe. The next step on the theoretical trail is to touch down on trendy postmodern thinkers. And, so the tale unfolds from beginning to end. If much time is spent in doing political theology in the 16th century (most apt and pertinent in 2017, October 1517 being the posting of Luther's 95 Theses on the door of Wittenberg), Luther and Calvin are highlighted as forging the Protestant political way, Anabaptists-Mennonites the pacifist alternate to the magisterial tradition.It is somewhat troubling that political thinkers such as Thomas More, Erasmus and Richard Hooker are often omitted or marginalized in such an overview of Western political thought. This has led, to some degree, to the closing of the mind and a reducing of it to the smallest liberal circle turns. More and Erasmus were close friends and their vision of the common good and just peacemaking tracked a different trail from that of Machiavelli, Luther and Calvin. Hooker, of course, brings together the political vision of the Elizabethan consensus. But, it is to Erasmus that, although mostly studied as a Biblical scholar, we turn in this book. Erasmus was solidly committed to engaging the public sphere in a just, irenical and dovish manner. Such an idealistic vision came as both an affront to the Protestant Magisterial Reformers and Roman Catholics of a Tridentine persuasion. But, Erasmus was no absolute pacifist. He was very much the nimble, subtle and nuanced owl of his age, ever finding a thoughtful and navigating a thoughtful pathway between the pacifist doves and warlike hawks.Erasmus, at a more popular level, is known for Praise of Folly, The Colloquies and Ad