 The question of Erasmus’ affiliation with ancient schools of philosophy comes up often in Erasmus scholarship. Some scholars have associated Erasmus’ dualism with Platonic philosophy, although it is more readily explained as a Christian principle and more specifically as Pauline teaching, which Erasmus discusses at length in the Enchiridion. He does quote Plato as well, but then it is his habit to cite classical sources in order to give a historical and pan-cultural dimension to Christian values. Indeed he drew on a number of models, both pagan and Christian, to describe human nature. Thus he also introduced the concept of a three-fold division—body, soul, and spirit—an idea for which he cited Origen. Scholars have also pointed to the Stoic underpinnings found in Erasmus’ thoughts on pietas and even argued that he consciously embraced the Stoic concept of the simultaneous working of two opposite but equally essential types of value: spirit and instinct (Dealy 2017). Many years ago, R. Bultot studied the Epicurean tendencies of the early work, On disdaining the World, in which Erasmus speaks of the spiritual pleasures of the solitary life, calling its rationale “Epicurean” (Bultot in Coppens 1969, 2: 205–238). More recently, John Monfasani has emphasized the role of Christian Epicureanism in Erasmus’ work (Monfasani 2012). Most famously, Richard Popkin highlights the role of Erasmus in the revival of Skepticism in early modern Europe (Popkin 1964). For her part, Maria Cytowska classifies Erasmus as an eclectic philosopher, indeed a “Christian eclectic”, who chooses among ancient philosophy whatever is closest to Christian religion (Cytowska 1976). In the Enchiridion, Erasmus does not privilege one philosophy over another but deliberately presents various concepts of human nature by way of offering a survey of philosophical positions. He “provided a mass of material” (CWE 66: 54), illustrating in a general way the superiority of spiritual over material concerns. His message to the reader was: You should be able to master as a Christian and for the love of God “what pagan philosophers did not find hard…for the sake of learning or reputation” (CWE 66: 142).