Erasmus Johannis - Europe - 16th Century
Erasmus Johannis - Europe - 16th Century
Conversed often with Theodore Beza (Calvin's successor) and while at Geneva, took on antitrinitarian beliefs. Was the first to publicly preach against the Trinity in Holland. Source
Some few years after this, Erasmus Johannes, a schoolmaster at Antwerp, took still greater liberties with antiquity. "He affirmed that all the councils which had met, and all the books of the Fathers, which had been written since the death of the Apostles, were infected with antichristian errors, not excepting the famous council of Nice." He proposed, therefore, that, in order to a perfect reformation, the new phrases and new ways of speaking, invented by the Fathers, should be wholly suppressed and laid aside, and all religious propositions expressed according to the simplicity of Christ and his Apostles. "If any man," says he, "finds himself obliged to use new terms to express the articles of his faith, so that the words of the Prophets and Apostles are not sufficient for him, that man's doctrines and religion are certainly new as well as his terms; for otherwise he would easily find, in the Scripture, language proper enough to express his notions." But the times were not yet ripe for the toleration of these sentiments; and the poor man, who was hardy enough to venture them with the public, was obliged to fly his country.
A Collection of Essays and Tracts in Theology, by Jared Sparks (1823). Source
Re: Erasmus Johannis - Europe - 16th Century
But in their intolerance, if not in their inconsistency, these reformers erred with the age in which they lived. Individuals, indeed, were found even in those times, who had just views of human creeds and of the nature and extent of the reformation in religion which was needed. One of these, whose merits have been little known, furnishes so remarkable an instance in proof of this, as well as of the persecuting spirit which then prevailed, that he deserves particular notice. We allude to Erasmus Johannes, teacher of a Latin school at Antwerp, whose enlightened views and unmerited fate are mentioned in the History of the Reformation in the Low Countries. He published a work, proving how early Christianity began to be corrupted, and maintaining that in order to a true and lasting reformation, it was necessary to conform to the apostolical churches in doctrine and discipline; and to that simplicity in expressing matters of religion, of which Christ and his apostles have left us an example. "What can we require more," said he, "of anybody? And if we do, by what authority is it? Therefore, let every one make use of his Christian liberty in this matter, and let him not hinder others. If any man thinks it necessary to use new terms in order to declare his notions and belief about divine matters, insomuch that the words of the prophets and apostles cannot serve him, it is most certain, that not only the words are new, but also his doctrine and religion too; otherwise it would not be possible for him to fail of good and apposite expressions in holy writ."
But these principles of reformation were far in advance of the age, and the author, who deserved a crown, was obliged to flee his country.
Source
Re: Erasmus Johannis - Europe - 16th Century
According to the testimony of Sand[ius] (Biblioth[eca] Anti-Trinitar[iorum] p. 87), Erasmus Johannis was admitted to the office of teacher in the Socinian congregation at Clausenburg, on the condition, that in his sermons he should advance nothing to show that Jesus Christ existed before Mary.
Source
Re: Erasmus Johannis - Europe - 16th Century
The Historian observes that Erasmus Johannes, who had been formerly Master of the Latin School at Antwerp, published a little Book, which was very singular. Here follows the Title of it: A Discourse plainly showing that the Reign of Antichrist began to appear in the Church immediately after the death of the Apostles; and consequently, that all the Councils, which met, and all the Books of the Fathers, that have been written since that time, are infected with many Antichristian errors, and even the famous Council of Nice, held in the year CCCXVII.
The design of that Book was to show by St. Paul's Epistles, and the History of the ancient Church, that "even the five first Centuries were not free from Antichristian errors, and consequently that they ought to be looked upon, as making part of the Reign of Antichrist". From whence the Author inferred, that "a true and solid Reformation could not be established, without giving over the fifteen hundred years elapsed since the time of the Apostles; and that in order to introduce such a Reformation, it was necessary to conform to the Apostolical Churches, both with respect to the Doctrine and Discipline. That to this end, it were better to suppress and forget the new Phrases, and new ways of speaking, which the Fathers have invented and brought into the Church, and to express things that concern Religion, according to the Simplicity of Christ and his Apostles". The Author added, that no body should infer from his exposing the errors of the ancient Fathers, that he designed to condemn those Fathers, and reject their Works; for, said he, if we read the Writings or St. Cyprian, St. Austin, and some other ancient Doctors, we must acknowledge they could not have writ so excellently in favour of the Christian Religion, without being enlightened by the Holy Spirit. They ought to be looked upon as pious and sincere Christians, who sought God with all their heart, and found him. The Author says in another place that "we must read the Works of the Fathers cautiously, and observe what is good in their Writings, without relying upon their Authority. That we must not tie up our selves to the expressions of Councils and Fathers, as if every body was obliged to believe and speak as they did, and all those, who do not speak the same language, were Heretics; but that we should rather use the terms and expressions of Christ and his Apostles. What can we require more from any body? and what authority have we for it? Let therefore every body use his Christian Liberty, without molesting others". The Author concludes with these words: "If any body thinks himself indispensably obliged to use new terms, to express his belief in Matters of Religion, so that the words of the Prophets and Apostles are not sufficient to him; tis certain his Doctrine and Religion are new; for otherwise he would find in the Scripture expressions proper to express his notions".
That Work did not meet with a good reception: twas thought the Author doubted of every thing, that he intended to set up for a Party-Leader, and to disturb the National Church. The Copies of that Book were suppressed; and the Author went away privately, because they made him believe he would be arrested.
Abridgment of Gerard Brandt's History of the Reformation in the Low-Countries, Vol I., pp. 218-221. Source
Re: Erasmus Johannis - Europe - 16th Century
This reformer [Erasmus Johannis], born in Mark Brandenburg, had studied at Leipzig and Altdorf, and had lingered with Theodore Beza in Geneva, settling at length in Antwerp, where he propounded a conception of reformation that would result in a church holding early views contained in the New Testament. At the same time he held that the New Testament clearly taught the pre-existence of Christ. Because of the Manual written for such a reformation, Erasmus Johannis had been obliged to leave in 1584, passing through Cracow for Transylvania, there to become a pastor of a Unitarian church in Kolozsvár on condition that he did not expound his unacceptable views about the pre-existence of Christ. So concerned was he, however, with the issue that he presently reappeared in Cracow and requested arrangements for a debate at which, as it turned out, Faustus Socinus was the other spokesman. On the basis of the record Erasmus kept and a copy of which he made available to Socinus, the latter, correcting what he regarded as lapses and errors in the record, composed De unigeniti filii Dei existentia, 30 November 1584, which when published at Raków, 1595, was dedicated to Jerome Moskorzowski. (Erasmus Johannis, not fully satisfied, published his own supplementary Antitheses dotrinae Christi et Antichristi de uno vero Deo with Alexander Rodecki, 1585.) Socinus took the occasion of the Dedication to lay out all theories of Christ, then under discussion in Poland, from high Calvinist to fully Unitarian in the sense of Simon Budny, Stanislas Budziński, and Francis Dávid. The book is divided into fourteen arguments. It is in Argument 7 that Erasmus Johannis adduces the key text of Socinus, John 6:13, which Erasmus uses to prove that Christ pre-existed before his birth from Mary. Reminding his opponent that Jesus was wholly a man, Socinus repeats his argument in appealing to the Pauline ascension to the third heaven, 2 Cor. 12:2-4, that the disputed passage means literally and not as a trope (that is, that Jesus was talking about heavenly things) that Jesus was exalted in his body into heaven and there acquired knowledge of things celestial, to which Erasmus reacts in a single sentence: "I confess this is a new interpretation for me and alien to the simplicity of Scripture."
Socinus responds, saying that he hardly marvels that this should appear to be a new interpretation, but he is surprised that it seems a departure from the simplicity of Scripture. Absolutely convinced, however, of the correctness of his hard-won interpretation, Socinus observes that this inaugural ascension was never seen by the apostles and therefore was never reported by any of them; and he rules out the moment of the Transfiguration as the occasion of the ascension, since that could only have taken place before his unique ministry began and that it is likely that Jesus was some time with God. Socinus does not yet place the ascension during the forty days in the wilderness.
Antitrinitarianism in the Second Half of the 16th Century, pp. 315-6.
Re: Erasmus Johannis - Europe - 16th Century
Erasmus Johannis (as we are informed by Sandius Bibliothec. Anti Trinit. p. 87.) was admitted Professor of Divinity in the Socinian academy at Clausenburg, on condition, that in his public discourses he should never say any thing of Christ's having existed before the Virgin Mary.
An Ecclesiastical History, Antient and Modern, Vol. 2, p.281. Source