The “_Enchiridion militis christiani_,” published by Erasmus in 1501, was greeted with joy by the neo-Humanists as a new presentment, in harmony with the tendency of the day, of the duties of a Christian;[683] many of them had, however, no better conception of Christianity than Erasmus himself, who had already then forsaken his Order--he was an Augustinian Canon--though he received the requisite dispensation only in 1517, and whose performance of his priestly duties was anything but satisfactory.[684] The writing in question, a devotional manual for the learned, also made him many enemies, for, in it, he attacked various popular devotions and religious institutions sanctioned by the Church, ostensibly in order to bring to light the true piety.[685] Even more so was this the case with his “Praise of Folly” (“_Encomium Moriae_,” 1509), a satire on the morals and ecclesiastical conditions of his time, brimful of exaggeration and animosity against certain institutions in the Church, more particularly the religious life. Among those who were desirous of innovations, the book was so well received that it ran through at least twenty-seven editions during the author’s lifetime. The proud, witty fault-finding of the great man achieved an equally great success in the “_Colloquia familiaria_,” which appeared in 1518 and showed his style at its perfection. Intended as a handbook of latinity and general conduct, it was fated to be excluded from the more serious schools on account of the licentiousness of tone and language which pervades certain chapters. The opinion of this leading spokesman of the Renaissance was, that it was necessary to break away completely from the Middle Ages; that for four hundred years Christ had been almost forgotten (“_Christus pene abolitus_”), and hence a return to the simplicity of the gospel was indispensable; to the “_simplicitas doctrinae_,” secured by the stripping off of all the padding of scholasticism, was to be united the original “_simplicitas vitae christianae_” and neglect of external practices. He set up a “Philosophy of Christ,” of which the bare sobriety had no need of the Pharisaism of ceremonies, i.e. of the invocation of Saints and the veneration of images and relics, of monastic vows, canonical hours, fast-days, etc. Erasmus was not desirous of shaking the foundations of the ancient dogmas, nor did he, like Luther, lay hands upon the authority of the Church; yet he attacked so many of her institutions and with such terribly effective satire that he seemed to threaten the Church herself. Hardly ever had respect for the Roman See been so undermined as by his censure of the Popes and his tendency to contrast their assumption of authority with the humility of the Bishops of Rome in olden days.