John was more concerned about his political relations with various sovereigns. He was at war with Ladislaus, King of Naples, who soon drove him from Rome. John fled to Florence, and appealed to Sigismund, Emperor of the Holy Roman Empire, for assistance. But the Emperor would aid him only on condition that the Pope should summon a new council to some German city, in order to end the schism. At last John issued a formal summons for a council to meet at Constance on November 1, 1414. Before it assembled, Ladislaus died, and Sigismund determined to conduct the council in the interest of his imperial dignity and that of the German kingship, which he also held. The Council of Constance, like that of Pisa, had two very obvious questions to consider: (1) The restoration of unity; and (2), if the reforming party could have its way, the reform of the Church in its head and members. But circumstances forced the council to consider a third question, which had never been even touched in the discussions at Pisa. This was reformation in its widest sense; not merely a constitutional change in the relations of pope and hierarchy, but a vital change in dogma and ritual. This question was brought to the front by the so-called Hussite movement in Bohemia. The fundamental issues involved were those which have been at the bottom of most subsequent disputes in the Christian Church. How far was the Christianity of the day unlike the Christianity to be found in the record of Christ and his apostles? And the difference, if any, was it a real and necessary difference consequent on the development of society, or was it the result of abuses and innovations introduced by fallible men? The orthodox took their stand upon the unity and authority of the Church. The Church was the true foundation of Christ and the inheritor of his spirit. Therefore what the Church believed and taught, that alone was the true Christian doctrine; and the forms and ceremonies of the Church were the necessary aids to faith. The reformers, on the other hand, looked to Scripture for the fundamental rules of life and conduct. Any deviation from these rules, no matter on what authority, must be superfluous and might very probably be harmful.