By the end of the 15th century, a power shift was in progress yet again – from the Roman Catholic Churches to Secular nation-states. Although medieval scholasticism had sought to amend and adjoin philosophy and religion, more and more intellectuals believed that both should be kept apart. They were less interested in theology and more in earthly matters. This is what brought the new emphasis on humanism, which eventually diminished the authority of the church.
Desiderius Erasmus of Rotterdam was not a systematic philosopher although we discern in the large body of his writings a certain Erasmian habit of mind. Erasmus’ views on these subjects are of interest to historians today, even if they are unstructured because his works circulated widely and his influence in Northern Europe was pervasive. In modern parlance, he was an opinion maker. If a general label is needed, Erasmus’ thought is best described as “Christian Humanism”, that is, a philosophy of life combining Christian thought with classical traditions. He embraced the humanistic belief in an individual’s capacity for self-improvement and the fundamental role of education in raising human beings above the level of brute animals. Yet he also suggested that piety, simplicity, and other human traits advocated by Christian scripture are essential and the pursuit of knowledge, as in philosophy, is an obstacle to leading a good life.
