Two items from Erasmus on Stunica

I've been reading through vol. 74 of the Collected Works of Erasmus series—Erasmus' controversies with Stunica—Diego López de Zúñiga, if you prefer (not to be confused with the other Diego López de Zúñiga. Zúñiga was the main editor behind the Complutensian Polyglot and was therefore one of the more qualified of Erasmus' many critics. Still, Erasmus took issue with Zúñiga, including the way he went about his criticisms. I always enjoy reading the writings of my second-favorite Dutch textual critic who worked in Cambridge, and I found these words from his Apologia Against Zúñiga to be interesting:

Collected Works of Erasmus vol. 74, p. 245

"This man put the extracts on display once and for all in the most invidious way he could, omitting the material that softened their sharpness, and adding violent and even meaningless titles to exacerbate their effect."

Evidently, Zúñiga was circulating quotes from Erasmus' writings taken out of context—he had conveniently left out the parts where Erasmus qualified what he said to make it less severe. You can definitely get more mileage out of a quote that way, but it's simply not honest to leave out the parts that contradict the narrative you are trying to spin. As I read on, I chuckled at what Erasmus said a few pages later about Zúñiga (in the context of his responses to Erasmus' broad criticisms of abusive clergy who were not acting like Christians): "And he is an unhappy advocate if he cannot protect the honour of others except by speaking ill of me, which a pimp could do just as well."

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To shift gears, we also see this interesting comment a few pages later: "Or is it a falsehood that I say that some passages have been added? That is incontrovertibly the case at the conclusion of the Lord’s Prayer, to say nothing of other places" (p. 258).

Zúñiga evidently (by what I infer from Erasmus' response) didn't like that Erasmus admitted that it's difficult not to come to the conclusion that there are places in the New Testament textual tradition where something has been added. Erasmus appeals to the doxology of the Lord's Prayer (Matt. 6:13). I find this interesting for two reasons:

1. Despite that he says that it is "incontrovertibly the case" that the doxology is not original, Erasmus did include it in his Greek text. However, he clearly doesn't think it's original, he says as much, and elsewhere, his Paraphrase leaves out the doxology.

2. Erasmus' appeal to the Lord's Prayer is especially clever. Zúñiga was over the Complutensian Polyglot, which leaves out the doxology to the Lord's Prayer and has a rare marginal note about how it is added in the Greek copies. While it seems that Zúñiga was not the author (or at least not the principal author) of this marginal note, it's still the case that he was in charge of an edition that left out the doxology and casts doubts on its authenticity. Jerry Bentley writes, concerning the marginal note in the Complutensian Polyglot: 

"In only one note does a peculiar observation suggest its author. This is the note to Mt. 6:13 (quoted above), which discusses the authenticity of a clause found in many Greek texts, but not in the Vulgate: "for thine is the kingdom, the power, and the glory forever. Amen." The note casts doubt on the authenticity of this clause : the author suggests that the clause crept into Greek New Testament manuscripts by way of the Greek mass, where it forms part of the liturgy. The note obviously bears the mark of the Cretan Demetrius Ducas, no doubt the only member of the Complutensian team familiar enough with the Greek liturgy to have made such precise points about it. This is not necessarily to say that Ducas prepared all the annotations, for the note to Mt. 6:13 is by no means representative of all the rest. We may be fairly sure we see Ducas' influence in this note, though we must not jump to the conclusion that he was sole author of the annotations." ("New Light on the Editing of the Complutensian New Testament," Bibliothèque d'Humanisme et Renaissance 42.1 (1980): 154–155).

The textually-missing/marginally-present doxology and beginning of the note in the Complutensian Polyglot (page 2069 here).