The influence of Jacques Lefèvre d’Étaples on the Reformation is an understudied aspect of Reformation history/theology. Lefèvre was an important thinker whose work traversed the realms of Renaissance humanism and early Reformation thought. His biblical and theological works were influential on early Reformers throughout Europe. For example, his ‘Commentarii in Epistolas D. Pauli (1512/1515),’ was read and studied by Martin Luther.
However, Lefèvre’s influence is often downplayed due to the similarity of his work and thought to that of Desiderius Erasmus. Erasmus was the more celebrated humanist of the two, and is often credited with ‘laying the egg that Luther hatched.’ Thus, one finds difficulty in drawing straight lines of influence from Lefèvre to the early Reformers, many of whom were influenced by Erasmus as well. Therefore, given the importance of soteriology to the early Reformation period, as well as the understudied nature of Lefèvre’s commentary on Paul’s letters, this essay will examine Lefèvre’s exegesis of Ephesians 2:1-10. Then, after thoroughly analyzing Lefèvre’s understanding of this text, the paper will compare/contrast Lefèvre’s treatment of the text to that of Erasmus in order to examine the seeds of Reformation (or Tridentine) soteriology within their understandings of this crucial passage.
In his exegesis of Ephesians 2:1-10, Lefèvre highlights the inability of human beings to contribute anything to their salvation. He states, “Terra enim sumus absque semine quantum in nobis est.” (For we are ground/land/soil without seed as far as it is in us.). Lefèvre’s exegesis focuses on the grace of God as the sole cause of the believer’s salvation. In numerous places, Lefèvre employs a form of the phrase ‘sola gratia.’ However, Lefèvre also seems to minimize the place of faith within Paul’s soteriological schema. Rather than using this passage to affirm ‘sola fide,’ Lefèvre seems to minimize faith. His purpose in doing so is to highlight the complete passivity of the human being in salvation. To Lefèvre, neither works, nor faith, can save. Salvation is a gift of a gracious God. Grace is this gift, and it is given via faith. Thus, in his exegesis of Ephesians 2:1-10, Lefèvre demonstrates traits that would make him a ‘forerunner’ of the Reformation, while also reminding the reader that he is a Renaissance humanist, writing before the hardening of Protestant categories.
Lefèvre’s exegesis will then be put into conversation with Erasmus. This will begin with a brief analysis of Erasmus’ Enchiridion (15013/1518) and his Paraclesis (1516), two texts which demonstrate Erasmus’ exegetical method. The paper will then turn to Erasmus’ specific engagement with Ephesians 2:1-10, looking at his translation choices in the Novum Instrumentum (1516/1519) , his Annotations on Ephesians (1516/1519), and his Paraphrases on Ephesians (1520). Erasmus’ treatment of Ephesians 2:1-10 displays similarity to Lefèvre, while also differing with respect to humanity’s ability to reject and/or cooperate with God. In conclusion, it will be demonstrated that Erasmus and Lefèvre approached the text with similarly humanistic goals. However, Lefèvre’s emphasis on the inability of the human being to cooperate in salvation will be contrasted with Erasmus’ (slightly) more optimistic anthropology.
Ephesians 2:1-10 is an important soteriological ‘loci’ in the New Testament and it was an important passage in the soteriological debates of the Reformation-era. Therefore, the analysis of this paper will demonstrate that Lefèvre, more so than Erasmus, can be credited as a ‘forerunner’ of Reformation thought in this area, even if his exegesis still betrays humanistic and Renaissance affinities.