The Praise of Madness by Desiderius ErasmusOriginally intended for private circulation, the Praise of Madness by Desiderius Erasmus scourges the abuses and follies of the various classes of society , especially of the church. It is a deliberate and cold-blooded attempt to discredit the church, and his satire and biting comments on ecclesiastical conditions are intended not as a healing medicine but as a deadly poison. The Praise of Madness, by Desiderius Erasmus, takes a very different look at life in 16th century Europe. In 1509 the author, Desiderius Erasmus, turned his literary talent to ridicule and the denunciation of vice, immorality and monastic wickedness. He was considered the "Prince of the Humanists" [1] because he was one of the most important men in Europe during the Reformation period. The historical and cultural references in his book demonstrate that In Praise of Madness could not have been written during any other period except 16th century Europe. Erasmus is one of the most fascinating and inscrutable characters in history. There is no doubt that he was a genius, he was also a bon vivant, but his tastes ran towards good conversation and good food rather than conspicuous consumption. He complained incessantly about his troubles and shamelessly begged for more and more money from his pimps. But he was one of the “most forward-thinking individuals to walk this planet” [2]. Before anyone else, he saw how the corruption and misdeeds of the church would lead to danger, and when Martin Luther hijacked Erasmus' reform efforts and turned them into a full-blown revolt, Erasmus saw that this division in Christendom would lead to catastrophe. ; a catastrophe that occurred a century later. Erasmus, since childhood, had the desire to read, study, learn and know. He spent his life as a scholar and writer. He was a man of quick wit and a keen mind. He had touched a raw nerve by writing In Praise of Folly. But it should be noted that, although Erasmus found the wickedness of priests repugnant, he did not disapprove of Roman Catholic doctrine. He prided himself on being a citizen of the world, not tied to any particular country, but finding himself at home in European countries where culture and humanism flourished. The two societies to which he claimed to belong were both the Republic of Letters and the Christian Church. In Roman Catholic doctrine, he desired only a reform of priestly morals and conduct, not Roman theology, and disapproved of the doctrinal revolution initiated by Luther.