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The Education of a Christian Prince (Latin:Institutio principis Christiani) is aRenaissancemirror for princes, byDesiderius Erasmus, which advises the reader on how to be a goodChristianprince. The book was dedicated to Prince Charles, who later becameHabsburgEmperorCharles V.
Erasmus stated that teachers should be of gentle disposition and have unimpeachable morals. A good education included all the liberal arts. Like the Roman educatorQuintilian, Erasmus was againstcorporal punishment for unruly students. He stressed the student must be treated as an individual. Erasmus attempted throughout the work to reconcile the writers of antiquity with the Christian ethics of his time.
The text was written in part to secure Erasmus a position as Prince Charles' tutor. He was appointed a tutor to Charles' brother, Ferdinand (later H.R.E.Ferdinand I), and became an honorary counselor of H.R.E.Charles V.
Erasmus wrote the book in 1516, the same year thatThomas More finished hisUtopia and three years afterMachiavelli had written his advice book for rulersIl Principe.[1] ThePrincipe, however, was not published until 1532, 16 years later.
A comparison withThe Prince is worth noting. Machiavelli stated that, to maintain control by political force, it is safer for a prince to be feared than loved. Erasmus preferred for the prince to be loved, and strongly suggested a well-rounded education in order to govern justly and benevolently and avoid becoming a source of oppression.
In 1523, QueenCatherine of Aragon commissionedJuan Luis Vives to write an equivalent book for the female side,The Education of a Christian Woman, for her daughterMary I.
Christian Prince serves as a guide for the teacher and the prince as well as all court personnel who might have any reason to speak to or with him and espouses Erasmus' rhetorical approach to Christocentric political theories and pedagogical praxes which he refers to as the "philosophia Christi."
The concept of "philosophia Christi," Erasmus' primarytopoi inChristian Prince, as defined by Erika Rummel as "a life centered on Christ and characterized by inner faith rather than external rites,"[2] was introduced more than a decade prior to theChristian Prince in a similar work, theEnchiridion Militis Christiani, (1504), theHandbook (orDagger)of a Christian Soldier. At the conclusion of the preface, Erasmus, on the basis of this "philosophia Christi," admonishes the prince that "among the countless distinctions which under God your merit will win for you, it will be no small part of your reputation that Charles was a prince to whom a man need hesitate to offer the picture of a true and upright Christian prince without flattery, knowing that he would either gladly accept it as an excellent prince already, or wisely imitate it as a young man always in search of self-improvement."[3]
"The cardinal principle of a good prince should be not only to preserve the present prosperity of the state but to pass it on more prosperous than when he received it."[note 1]
— Erasmus,The Education of a Christian Prince
Erasmus was a philologist, grammarian, theologian, and rhetorician. He is considered a key contributor to the rhetorical tradition because of hishumanist approach to pedagogy, literary criticism, his own works (including letters), and oratory.The Education of a Christian Prince highlights rhetoric designed to furnish the best practices for a young man in a critical religious and political position.
Rhetoric’s foundational structure, at the turn of the sixteenth century, included classical teachings fromIsocrates,Aristotle, andCicero. Some of their respective foci and contributions, of which Erasmus would have been keenly aware, are as follows:
Erasmus uses this knowledge of classical rhetoric in his writing. Erasmus's ethos withinThe Education of a Christian Prince (Institutio principis christiani), in the Isocratean manner of setting himself apart from potentially incompetent teachers, shows disdain against sophists. In the preface ofChristian Prince addressed to Charles the prince, Erasmus states that Isocrates "was a sophist, instructing some petty king or rather tyrant, and both were pagans."[3] Erasmus' use of logos and pathos immediately follow when he completes the eschewing of Isocrates: "I am a theologian addressing a renowned and upright prince, Christians both of us."[17] A recent critic, Peter Gay describes Erasmus as "a true classical spirit in his search for clarity and simplicity, a modern in complexity, an ancestor of the Enlightenment in his critical temper and pacific cosmopolitanism. But, above all, he was a Christian intellectual."[18] And while Cicero was considered the "patron saint of the Renaissance era" – a title that would become fundamentally problematic for a number of Christians because of his pagan beliefs – Erasmus came to be known as the "prince of humanists" esteemed by many of his contemporaries as a "man born to bring back literature."[19][20]
Erasmus' stylistic form of writing was often compared to the standards set forth by Cicero, particularly influenced by hisDe Inventione; however, Erasmus' primary goal forChristian Prince and all of his works, as he argued, was to be seen as "a Christian rather than a Ciceronian."[21][22] TheChristian Prince is an example of Erasmus' rhetorically stylistic mastery that serves as a testament to his ability to imbue the teachings of Christ while embodying Cicero's concept of "imitator". For example, Christ told his disciples a parable of wheat and tares growing in the same field and that it was not their responsibility, but His, to separate the two (Matt. 13:24-43). Erasmus, a consummate rhetorician, managed to quell the concerns of many fellow Christians by "Christianizing" pagan ideologies as part of his role in and contribution to theRenaissancehumanist tradition. For according to Peter Bietenholz, and in concert with Aristotle’s idea oflexis, the pure knowledge of language, "the humanist, first and last, is a rhetorician, a linguist. His professional devotion as well as skill is aligned toverba (words), not tores (things). His realgesta (deeds) areverba, the words, and notres gestae, the actions of historical significance."[23]
Erasmus indeed employs, primarily, deliberative and epideictic forms of rhetoric withinChristian Prince, because it has the purpose of aconduct book, also referred to as a courtesy book or hortative and advisory literature. At the time of its publishing, the conduct book was beginning to witness a change in its popularity as a bourgeoning genre though it can be seen in such classics asPlato'sRepublic and, in Erasmus's own time, with the likes ofMachiavelli’sThe Prince andThomas More’sUtopia.
Throughout theChristian Prince, Erasmus deftly invokes the knowledge, wisdom and ultimately, truth, to be gleaned from other great thinkers of antiquity such as Plato,Seneca, andPlutarch who seems to have influenced Erasmus most, who will point the prince to Truth. Its opening sentence begins with Erasmus positing that "wisdom in itself is a wonderful thing ..., and no kind of wisdom is rated more excellent by Aristotle than that which teaches how to be a beneficent prince; forXenophon ..., rightly considers that there is something beyond human nature, something wholly divine, in absolute rule over free and willing subjects."[24] However, Erasmus never recommends the pagan authors or their works singularly or in isolation because in the next breath, he makes a seamless rhetorical move to remind the prince that of all the requests KingSolomon could have made when God told him he would grant whatever he asked, Solomon's prayer was for wisdom to lead God's people.
A similar rhetorical move in reverse can be found in a most noteworthy chapter of the treatise, "The Prince Must Avoid Flatterers." As Erasmus offers the pedagogue a recommended list of readings for the prince as student, he first lists the proverbs of Solomon, Ecclesiasticus, and the Book of Wisdom then next the Gospels.[25] The total number of biblical references here is seven. He then recommends works from pagan authors: three from Plutarch theApophthegms,Moralia, andLives; writings from Seneca (no specific titles provided, but he does pluralize the suggestion); from Aristotle, thePolitics; from Cicero theOffices andLaws; and from Plato, theRepublic, but because the work was lost at the time, he recommends hisLaws. The pagan number of works surpasses the number of biblical works. Erasmus justifies his approach ofdissoi logoi, arguing from two contrary accounts, by persuading the prince to always apply the following caveat: "This writer whom you are reading is a pagan and you are a Christian reader; although he has many excellent things to say, he nevertheless does not depict the ideal of a Christian quite accurately, and you must take care not to think that whatever you come across at any point is to be imitated straight away, but instead test everything against the standard of Christ."[26]
Although offering anAugustinian-type approach by emphasizing the Christian prince's ability to interpret pagan texts, Erasmus would continue to have strained relations with some Church Fathers regarding his rhetorical methodologies toward Truth. Despite this, theChristian Prince "saw ten editions during Erasmus' lifetime and was translated into a number of vernacular languages, which testifies to a general interest in the work."[27]
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