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The test question was the doctrine of the [[sacrament]]s, and the crux of this question was the observance of the [[Eucharist]]. Partly to clear himself of suspicion, Erasmus published in [[1530]] a new edition of the orthodox treatise of [[Algerus]] against the heretic [[Berengar of Tours]] in the [[11th century]]. He added a dedication, affirming his belief in the reality of the body of Christ after consecration in the Eucharist, but admits that the form in which this mystery ought to be expressed is a matter for debate. It was enough for the mass of Christians that the Church should prescribe the doctrine, and speculation might safely be left to the [[philosopher]]s. Here and there Erasmus lays down the principle that a man may properly have two opinions on religious subjects, one for himself and his intimate friends and another for the public. The [[anti-sacramentarian]]s, headed by [[Johannes Oecolampadius|Œcolampadius]] of [[Basel]], were, as Erasmus says, quoting him as holding views similar to their own. He denies this, but in his denial betrays how he had, in private conversation, gone a long way toward a rational view of the doctrine of the Eucharist. As in the case of free will, he could not expect the approval of the Church.
His best-known work, ''[[Praise of Folly]]'' ([[Dutch language|Dutch]]: ''Lof der Zotheid''), was dedicated to his friend Sir [[Thomas More]]. In [[1536]] he wrote ''De puritate ecclesiae christianae'' in which he tried to reconcile the different parties. Many of his writings appeal to a wide audience and deal with matters of general human interest; he seems to have regarded these as trifling, a leisure activity. His more serious writings begin early with the ''Enchiridion Militis Christiani,'' the "Manual (or Dagger) of the Christian Gentleman" ([[1503]]). In this short work, Erasmus outlines the views of the normal Christian life which he was to spend the rest of his days in elaborating. The chief evil of the day, he says, is formalism, a respect for traditions without consideration for the true teaching of Christ. The remedy is for every man to ask himself at each point: what is the essential thing? and to do this without fear. Forms may hide or quench the spirit. In his examination of the dangers of formalism, Erasmus discusses [[monasticism]], saint-worship, war, the spirit of class and the foibles of "society", but the ''Enchiridion'' is more like a sermon than a [[satire]]. Its companion piece, the ''Institutio Principis Christiani'' (Basel, [[1516]]), was written as advice to the young king Charles of Spain, later [[Charles V, Holy Roman Emperor]]. Erasmus applies the general principles of honour and sincerity to the special functions of the Prince, whom he represents throughout as the servant of the people.
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