The Reformation has been often called a Hebraising revival, a return to the ardour and sincereness of primitive Christianity. No one, however, can study the development of Protestantism and of Protestant churches without feeling that into the Reformation too,--Hebraising child of the Renascence and offspring of its fervour, rather than its intelligence, as it undoubtedly was,--the subtle Hellenic leaven of the Renascence found its way, and that the exact respective parts, in the Reformation, of Hebraism and of Hellenism, are not easy to separate. But what we may with truth say is, that all which Protestantism was to itself clearly conscious of, all which it succeeded in clearly setting forth in words, had the characters of Hebraism rather than of Hellenism. The Reformation was strong, in that it was an earnest return to the Bible and to doing from the heart the will of God as there written. It was weak, in that it never consciously grasped or applied the central idea of the Renascence,--the Hellenic idea of pursuing, in all lines of activity, the law and science, to use Plato's words, of things as they really are. Whatever direct superiority, therefore, Protestantism had over Catholicism was a moral superiority, a superiority arising out of its greater sincerity and earnestness,--at the moment of its apparition at any rate,--in dealing with the heart and conscience. Its pretensions to an intellectual superiority are in general quite illusory. For Hellenism, for the thinking side in man as distinguished from the acting side, the attitude of mind of Protestantism towards the Bible in no respect differs from the attitude of mind of Catholicism towards the Church. The mental habit of him who imagines that Balaam's ass spoke, in no respect differs from the mental habit of him who imagines that a Madonna of wood or stone winked; and the one, who says that God's Church makes him believe what he believes, and the other, who says that God's Word makes him believe what he believes, are for the philosopher perfectly alike in not really and truly knowing, when they say God's Church and God's Word, what it is they say, or whereof they affirm.

14 In the sixteenth century, therefore, Hellenism re-entered the world, and again stood in presence of Hebraism,--a Hebraism renewed and purged. Now, it has not been enough observed, how, in the seventeenth century, a fate befell Hellenism in some respects analogous to that which befell it at the commencment of our era. The Renascence, that great re-awakening of Hellenism, that irresistible return of humanity to nature and to seeing things as they are, which in art, in literature, and in physics, produced such splendid fruits, had, like the anterior Hellenism of the Pagan world, a side of moral weakness, and of relaxation or insensibility of the moral fibre, which in Italy showed itself with the most startling plainness, but which in France, England, and other countries was very apparent too.

Again this loss of spiritual balance, this exclusive preponderance given to man's perceiving and knowing side, this unnatural defect of his feeling and acting side, provoked a reaction. Let us trace that reaction where it most nearly concerns us.