This has, perhaps, hardly been realised as it should be. That the sixteenth century witnessed a remarkable awakening of minds, a broadening of intellectual interests, and a considerable advance in general culture, has long been known and acknowledged. There is little doubt, however, that the date usually assigned both for the dawning of the light and for the time of its full development is altogether too late; whilst the circumstances which fostered the growth of the movement have apparently been commonly misunderstood, and the chief agents in initiating it altogether ignored. The great period of the reawakening would ordinarily be placed without hesitation in post-Reformation times, and writers of all shades of opinion have joined in attributing the revival of English letters to the freedom of minds and hearts purchased by the overthrow of the old ecclesiastical system, and their emancipation from the narrowing and withering effects of mediævalism.
On the assumption that the only possible attitude of English churchmen on the eve of the great religious changes would be one of uncompromising hostility to learning and letters, many have come to regard the one, not as inseparably connected with the other, but the secular as the outcome of the religious movement. The undisguised opposition of the clergy to the “New Learning” is spoken of as sufficient proof of the Church’s dislike of learning in general, and its determination to check the nation’s aspirations to profit by the general classical revival. This assumption is based upon a complete misapprehension as to what was then the meaning of the term “New Learning.” It was in no sense connected with the revival of letters, or with what is now understood by learning and culture; but it was in the Reformation days a well-recognised expression used to denote the novel religious teachings of Luther and his followers.[3] Uncompromising hostility to such novelties, no doubt, marked the religious attitude of many, who were at the same time the most strenuous advocates of the renaissance of letters. This is so obvious in the works of the period, that were it not for the common misuse of the expression at the present day, and for the fact that opposition to the “New Learning” is assumed on all hands to represent hostility to letters, rather than to novel teachings in religious matters, there would be no need to furnish examples of its real use in the period in question. As it is, some instances taken from the works of that time become almost a necessity, if we would understand the true position of many of the chief actors at this period of our history.