Rhetoric and sign theory in Erasmus and Tyndale

This dissertation concerns the place of philology in Renaissance humanism and its status as a link between the Renaissance and the Reformation. Erasmus of Rotterdam takes a view of philological analysis of language which subordinates it to rhetoric, and specifically to a view of rhetoric which emphasizes the character of the speaker or author. Consequently, when Erasmus examines the language on the page, it is with authorship and persuasiveness constantly in mind. Nevertheless, a student of Erasmus' philology, William Tyndale, offers quite a different turn: he develops philology into a model of the sign, a sketch for a theory which has some striking similarities to modern semiotics.;The similarities and differences in the use of philological technique in these two writers appear most sharply when we examine the extension of philology beyond the treatment of individual words, when Valla's notion of consuetudo as governing signification becomes the principle for the interpretation of figures, of narrative, and eventually of non-verbal signs. Erasmus examines figures within a concept of style which is sharply focused upon authorship: this orientation is consistent both with his view of rhetoric and with his theology. Consequently, he sought, and set out, a means of interpreting figures which would lead the reader into the author's mind.;William Tyndale was unconcerned with the character of Christ, but was greatly concerned with law and promises. These appear as static entities in the universe of William Tyndale, and their status as principal object of theology affects the treatment of the signs which show the way. Further, Tyndale's position as an obscure scholar encourages a persuasive technique which emphasizes method over personal authority.;The views of the Eucharist of both writers are consistent with the features of the universe of discourse isolated in each case. For Erasmus, the Eucharist signifies the life and death of Christ with all his virtues, and Christ is present at the Eucharist as he is present when one reads about his life. For Tyndale, it signifies a set of concepts, and is only a very effective way of preaching. This view is dependent on Erasmus' philology.