Lorenzo Valla, the strongest of the Italian Humanists, is also the one who best exhibits the magnitude of the change that was going on in the minds of men. He had learnt to be a critic, and, what was more rare, a historical critic. He wrote against the belief in the writings of Dionysius the Areopagite, which was one of the fixed positions of theology, then and long after. When the Greeks at the Council of Florence declared themselves unacquainted with the Apostles' Creed, Valla warned the Latins not to speak of it as an apostolic composition. During a war between Rome and Naples, Valla, in the Neapolitan service, attacked the Donation of Constantine as the basis of the temporal power, and exhorted Pope Eugenius to abandon what was a usurpation, and a usurpation founded on fraud. Formidable in all the armour of the new learning, he did more than any other man to spread the conviction that the favourite arguments of the clergy were destined to go down before the better opinion of profane scholars. Valla is also the link between Italy and Germany. His critical essay on the New Testament in the Vulgate influenced Erasmus, who published it in 1505. His tract against the Donation, as the title-deed of the temporal sovereignty, was printed by Ulrich von Hutten, and spread that belief that the Pope was an antichrist, which was afterwards an important article of the Huguenot Church. He was also a forerunner of the Reformation by his tract on the Freedom of the Will. This man, who displayed so conspicuously the resentful and iconoclastic spirit, the religious scepticism, the moral indifference, the aversion for the papal sovereignty, the contempt for the laws and politics of feudalism, the hope and expectation of a mighty change, was an official in the Pope's household. After the discussion with the Greeks at Florence it was clear to all men that there was a deeper issue than the revival of classical learning, that there was a Christian as well as a pagan antiquity, and that the knowledge of the early Church depended on Greek writings, and was as essential a part of the Renaissance as the study of Homer or of Pindar. The inference was drawn by Nicholas V, the first Renaissance pontiff. He recognised the fact that a divine in full possession of Hellenic literature would be a more competent defender of tradition, a better writer, a stronger disputant, than the long line of scholastic teachers. He saw that it would be the means of renovating theology and disclosing the authentic and necessary evidences of historical religion. The most enlightened ecclesiastics of that age understood but vaguely that there was not only benefit and enrichment in a policy that favoured the new learning, but the only possible escape from a serious danger.