Moreover, in treating here of Luther’s starting-point, we are not seeking to determine, as was the case with the three views mentioned above, the origin and points of contact of the whole movement comprised under the name of the Reformation, but only of the first rise of Luther’s new opinions on doctrine. These originated quite apart from any attempt at external reform of the Church, and were equally remote from the idea of breaking away from the Pope or of proclaiming freedom of belief or unbelief, though many have fancied that these were Luther’s first aims. Points of contact have been sought for not only in Humanism and its criticism of Church doctrine, but more particularly in the teaching and tenets of Hus, Luther’s starting-point being traced back to his deep study of the writings of John Hus, which had ultimately led him to revive his errors; most of Luther’s theses, so we are told, were merely a revival of Hus’s teaching. This view calls for a closer examination than the others. _A priori_ we might easily fancy that he had been led to his teaching on the Church by means of the writings of Wiclif and Hus, for here we do find a great similarity. But it is precisely this teaching on the Church which is not to be found amongst his earlier errors; he reached his views on this subject only as a result of the conflict he had to wage, and, moreover, even then he brought them forward under varying aspects. Erasmus, it is true, thought it fair to say, not merely of his teaching on the Church, but of his teaching in general, that if “what he has in common with Wiclif and Hus be removed, there would not be much left.”[246] Erasmus does not analyse Luther’s assertions, otherwise he would certainly have experienced some difficulty in bringing out in detail his supposed dependence. We do not, however, deny that there may be some connection on certain points.