(Note that Rome, Wittenberg, London, and Geneva are the religious centres; that Paris, Oxford, Heidelberg, and Prague are the educational centres; and that Europe is divided into many nations) But a deeper insight into the Renaissance shows that its revolutionary, negative, and spectacular aspect is not its whole significance. No doubt a strong, universal, and well-centralized government and a unity of faith are social ideals. The reverence in which the name of Rome was held long after the empire had been destroyed, and the reluctance with which the first Protestants separated themselves from the Catholic church, show that the loss of such a unity is a real loss. But the church of the Middle Ages was not the carrier of all the treasure of the past, nor could the church with its own inherent limitations stand as representative of modern times. The new problem which the Renaissance faced might be destructive of much of the traditional past, but it contained many new elements. The “new man” found himself in a “new universe.” He was obliged to undertake the solution of a far deeper problem than antiquity had ever attempted. He must orient himself in a larger world than the past had ever imagined. He must do this in the very presence of mediæval institutions, which had not lost their spiritual nor their temporal power. The constructive problem before the man of the Renaissance was therefore an exceedingly complex one. How should he explain his relation to the “new universe” in a way that would not antagonize tradition? It was a new problem, a real problem in which the traditional factor was always persistently present.