If they had, I am certain they would have shared the Church’s dislike of Hebrew and Greek and would have kept the scriptures carefully out of the hands of the uninitiated. For in the end, an increasing number of serious students began to appreciate the Old Testament as a singularly interesting book, but containing such dreadful and blood-curdling tales of cruelty, greed and murder that it could not possibly have been inspired and must, by the very nature of its contents, be the product of a people who had still lived in a state of semi-barbarism. After that, of course, it was impossible for many people to regard the Bible as the only font of all true wisdom. And once this obstacle to free speculation had been removed, the current of scientific investigation, dammed up for almost a thousand years, began to flow in its natural channel and the interrupted labors of the old Greek and Roman philosophers were picked up where they had been left off twenty centuries before. And in the second place, and this is even more important from the point of view of tolerance, the Reformation delivered northern and western Europe from the dictatorship of a power which under the guise of a religious organization had been in reality nothing but a spiritual and highly despotic continuation of the Roman Empire. With these statements, our Catholic readers will hardly agree. But they too have reason to be grateful to a movement which was not only unavoidable, but which was to render a most salutary service to their own faith. For, thrown upon her own resources, the Church made an heroic effort to rid herself of those abuses which had made her once sacred name a byword for rapacity and tyranny. And she succeeded most brilliantly. After the middle of the sixteenth century, no more Borgias were tolerated in the Vatican. The Popes as ever before continued to be Italians. A deflection from this rule was practically impossible, as the Roman proletariat would have turned the city upside down if the cardinals entrusted with the election of a new pontiff had chosen a German or a Frenchman or any other foreigner. The new pontiffs, however, were selected with great care and only candidates of the highest character could hope to be considered. And these new masters, faithfully aided by their devoted Jesuit auxiliaries, began a thorough house-cleaning. The sale of indulgences came to an end. Monastic orders were enjoined to study (and henceforth to obey) the rules laid down by their founders. Mendicant friars disappeared from the streets of civilized cities. And the general spiritual indifference of the Renaissance was replaced by an eager zeal for holy and useful lives spent in good deeds and in humble service towards those unfortunate people who were not strong enough to carry the burden of existence by themselves.