Colet, from England, who had spent the years 1493-96 in Florence (p. 254), during the period when Savonarola (1452-98) was preaching moral reform there, returned home, not only a humanist, but a religious reformer as well, and began to lecture at Oxford on the Epistles of Saint Paul in the Greek. Linacre, Grocyn, Colet, Erasmus, and Sir Thomas More (author of _Utopia_), among others, formed a little group of humanists all of whom were also deeply interested in a reform of the practices of the Church. Erasmus, in particular, labored hard by his writings to remove religious abuses. His _Colloquies_ (1519), a widely used Latin reading book, was banned from the classrooms of the University of Paris (1528), and forbidden to be used in Catholic lands by the Church Council of Trent (1564), because of the way in which it held up to ridicule the abuses in the Church, the superstitions of the age, and the immoralities in the lives of the monks and clergy. His work as Professor of Divinity at Cambridge, his numerous editions of the writings of the Church Fathers, and his Latin-Greek edition (1516), of the New Testament [1] all alike tended to turn theological scholars back to the original sources instead of to the scholastics for the foundations of their religious faith. In Germany such men as Hegius (p, 271), Reuchlin (p. 254), and Melanchthon (p. 270) began, by similar methods, to go back to Greek and Hebrew sources and to the Church Fathers for new interpretations as to religious doctrines. In so doing they discovered that many practices and demands of the Church, all of which had grown up during the long mediaeval period, were not in harmony with the earlier teachings of Christ, the Apostles, or the early Fathers. In France, Jacques Lefèvre (c. 1455-1536), a humanist and a pioneer Protestant, contended for the rule of the Scriptures and for justification by faith, and translated the Bible into the French (New Testament, 1523; complete, 1530) that the people might read it. EVOLUTION OR REVOLUTION. The reaction against the mediaeval dogmas of the Church and the demand by the humanists of the North for a return to the simpler religion of Christ gradually grew, and in time became more and more insistent. This demand was not something which broke out all at once and with Luther, as many seem to think. Had this been so he would soon have been suppressed, and little more would have been heard of him. Instead, the literature of the time clearly reveals that there had been, for two centuries, an increasing criticism of the Church, and a number of local and unsuccessful efforts at reform had been attempted. The demand for reform was general, and of long standing, outside of Italy and southern France. Had it been heeded probably much subsequent history might have been different. A few of the more important attempts at reform may be mentioned here, as a background for our study.