For many centuries, Christendom had in effect been undivided. There had indeed been a time when it was uncertain whether the Arian heresy might not prevail over orthodoxy, but that was a thousand years ago. The Byzantine Church later had separated from the Roman on a subtle point of Theology; but in spite of various dissensions, and efforts on the part of kings and of Churches which may be called national to assert a degree of independence, all Western Europe had acknowledged the supremacy of the papacy; and though reformers had arisen, the movements they initiated had either been absorbed by orthodoxy or crushed almost out of sight. The Tudor period witnessed that vast schism which divided Europe into the two religious camps, labelled--with the usual inaccuracy of party labels-- Catholic and Protestant: the latter, as time went on, failing into infinite divisions, still however remaining agreed in their resistance to the common foe. Roughly--very roughly--in place of the united Christendom of the Middle Ages, the end of the period found the Northern, Scandinavian, and Teutonic races ranged on one side, the Southern Latin races on the other; and in both camps a very much more intelligent conception of religion, a much more lively appreciation of its relation to morals. The intellectual revolution had engendered a keen and independent spirit of inquiry, a disregard of traditional authority, an iconoclastic zeal, a passion for ascertaining Truth, which, applied to religion, crashed against received systems and dogmas with a tremendous shock rending Christendom in twain. But the Reformers were not all on one side; and those who held by the old faiths and acknowledged still the old mysteries included many of the most essentially religious spirits of the time. If the Protestants won a new freedom, the Catholics acquired a new fervour and on the whole a new spirituality. For both Catholic and Protestant, religion meant something which had been lacking to latter-day mediaevalism: something for which it was worth while to fight and to die, and--a much harder matter than dying --to sever the bonds of friendship and kinship. That these things should have needed to be done was an evil; that men should have become ready to do them was altogether good. The Reformation brought not peace but a sword; Religion was but one of the motives which made men partisans of either side; yet that it became a motive at all meant that they had realised it as an essential necessity in their lives. [Sidenote: The New World]