What part does desiderious erasmus have in the Renaissance?

Desiderius Erasmus was the most famous and influential humanist of the Northern Renaissance, and the leading intellectual of the early sixteenth century. He was the finest Latin stylist, in a society that revered good Latin and had a mastery of Greek which was scare at that time and which few contemporaries could equal. He edited the first published edition of the Greek New Testament, and wrote a masterful Latin translation . He produced critical editions of the works of classical Greek and Latin authors and translated Greek texts into the Latin of his days. He also translated the works of early Latin and Greek Church Fathers. The writings of the Greek Fathers had been little known in Western Europe.

Erasmus was a leading writer on education, and wrote five influential treatises on humanist educational theory and many humanistic textbooks. His teaching can be divided into five main headings: educational philosophy, scepticism (about the human intelligence's lack of access to absolute truth) political thought ( he supported the monarchy philosophy of language, and philosophia Christi (religious philosophy).

Erasmus supported the monarchy and saw the king as a father figure, who, as the representative of God, is owed unquestionable obedience. However, he thought that the king was responsible for the welfare of his people and for justice, and that he had to provide moral leadership. Erasmus was a pacifist and placed his emphasis on consensus and consultation.

Erasmus was opposed to the Protestant reformation, but was also critical of the abuses by the Catholic clergy and wanted to reform Catholic thought. He rejected the Protestant emphasis on faith alone and supported the Catholic doctrine of free will (Luther rejected this concept) and opposed to the doctrine of predestination of some reformers. He embraced the humanist principles that with free will humans could develop their potential and travel up the moral scale. Erasmus also held that the observance of rites was of secondary importance and emphasised the importance of faith. Rites were tool for the development towards a stronger and more perfect faith. However, this was different that the Protestant doctrine of faith alone. Faith was to be developed through the life of Christ and the interpretation of his Words and the Word of the early Christians and the early Fathers of the Church. Faith was to be cultivated. Faith alone was ungrounded faith.