Few major figures of the Renaissance are as difficult to capture in the round as Jacques Lefèvre d’Étaples (Jacobus Faber Stapulensis, b. c. 1455–d. 1536): he does not easily fit into the dichotomies historians have used to understand the period, of humanist or scholastic, medieval or Renaissance, philosopher or theologian, Catholic or Protestant. He began his career teaching at the University of Paris in the 1490s; he traveled to Italy at least three times, and in 1492 met the generation of Italian humanists including Marsilio Ficino, Ermolao Barbaro, and Giovanni Pico della Mirandola. Back in Paris, he set about digesting the medieval philosophy curriculum in new handbooks and commentaries, including all of Aristotle alongside the main branches of mathematics—while also writing privately on natural magic, motivated by an attraction to the more Hermetic teachings of Ficino. From 1499, with a growing circle of students around him, Lefèvre turned his attention increasingly to Church Fathers and medieval mystics, searching out manuscripts by traveling to monasteries and drawing on his expanding network of former students and scholarly friends; this bore fruit in new editions of thinkers such as Pseudo-Dionysius the Areopagite, Richard of St Victor, Hildegard of Bingen, Jan van Ruysbroeck, and Nicholas of Cusa. In 1507 he retired from university teaching to the Paris cloister of Saint-Germain-des-Prés, where he increasingly concentrated his energies on the Bible, commenting on the text with new attention to Greek and Hebrew, where his skills allowed. In the 1510s his commentaries led to clashes with somewhat younger humanists like Desiderius Erasmus, who faulted his Greek, as well as members of the Paris Faculty of Theology, who faulted his theological authority. A theorist of harmony attracted to the grand metaphysical visions of Pseudo-Dionysius and Nicholas of Cusa, Lefèvre avoided conflict where he could, more interested in teaching and commentary than in developing his own systematic statements. He was nevertheless committed to devotional reform, and his patron asked him to lead a reform of preaching in the diocese of Meaux, near Paris; this led to growing worries that his theological affiliation was in fact Lutheran. An elder statesman of the republic of letters amid a generation of younger firebrands—including Guillaume Farel, the Genevan reformer who would spot John Calvin’s potential—Lefèvre’s approach to these tensions has proved an irresistible puzzle for historians. Forced to flee Meaux for safety in Strassburg, he was recalled to the court of the king’s sister, Marguerite de Navarre, where he tutored young royals and lived in relative peace until his death in 1536.
TWO TRADITIONS OF THE ACTUAL INFINITY INTERPRETATION
