does not reject formulae and practices; he does
not want to shake the faith of the humble but he cannot suffer that
Christ is offered a cult made up of practices only. And why is it the
monks, above all, who contribute to the deterioration of faith? 'I am
ashamed to tell how superstitiously most of them observe certain petty
ceremonies, invented by puny human minds (and not even for this
purpose), how hatefully they want to force others to conform to them,
how implicitly they trust them, how boldly they condemn others.'

Let Paul teach them true Christianity. 'Stand fast therefore in the
liberty wherewith Christ hath made us free, and be not entangled again
with the yoke of bondage.' This word to the Galatians contains the
doctrine of Christian liberty, which soon at the Reformation was to
resound so loudly. Erasmus did not apply it here in a sense derogatory
to the dogmatics of the Catholic Church; but still it is a fact that the
_Enchiridion_ prepared many minds to give up much that he still wanted
to keep.

The note of the _Enchiridion_ is already what was to remain the note of
Erasmus's life-work: how revolting it is that in this world the
substance and the shadow differ so and that the world reverences those
whom it should not reverence; that a hedge of infatuation, routine and
thoughtlessness prevents mankind from seeing things in their true
proportions. He expresses it later in the _Praise of Folly_ and in the
_Colloquies_. It is not merely religious feeling, it is equally social
feeling that inspired him. Under the heading: Opinions worthy of a
Christian, he laments the extremes of pride of class, national
hostility, professional envy, and rivalry between religious orders,
which keep men apart. Let everybody sincerely concern himself about his
brother. 'Throwing dice cost you a thousand gold pieces in one night,
and meanwhile some wretched girl, compelled by poverty, sold her
modesty; and a soul is lost for which Christ gave his own. You say, what
is that to me? I mind my own business, according to my lights. And yet
you, holding such opinions, consider yourself a Christian, who are not
even a man!'

In the _Enchiridion_ of the militant Christian, Erasmus had for the
first time said the things which he had most at heart, with fervour and
indignation, with sincerity and courage. And yet one would hardly say
that this booklet was born of an irresistible impulse of ardent piety.
Erasmus treats it, as we have see