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The 16th century was a period of vigorous economic expansion. This expansion in turn played a major role in the many other transformations social, political, and cultural of the early modern age. By 1500 the population in most areas of Europe was increasing after two centuries of decline or stagnation. The bonds of commerce within Europe tightened, and the wheels of commerce in the phrase of the 20th century French historian Fernand Braudel spun ever faster. The great geographic discoveries then in process were integrating Europe into a world economic system. New commodities, many of them imported from recently discovered lands, enriched material life. Not only trade but also the production of goods increased as a result of new ways of organizing production. Merchants, entrepreneurs, and bankers accumulated and manipulated capital in unprecedented volume. Most historians locate in the 16th century the beginning, or at least the maturing, of Western capitalism.
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The Renaissance was the cultural, political, scientific and intellectual explosion in Europe between the 14th and 17th centuries – represents perhaps the most profoundly important period in human development since the fall of Ancient Rome.
From its origins in 14th-century Florence, the Renaissance spread across Europe – the fluidity of its ideas changing and evolving to match local cultural thinking and conditions, although always remaining true to its ideals.
If the Renaissance was about rediscovering the intellectual ambition of the Classical civilizations, it was also about pushing the boundaries of what we know – and what we could achieve.
On the other hand the reformation was a parallel movement that developed in northern Europe during the Renaissance, combining classical learning, and individualism with the goal or reforming the Catholic Church.
The Christian Democratic parties in Austria, Belgium, Germany, Italy, and the Netherlands originated from decisions of nineteenth century political actors, namely, the Church and conservative political elites. Though these actors may not have initially intended to create confessional parties, they "set the process in motion" by creating a new political consciousness or identity amongst lay Catholics. Fueling the long-term political separation of Catholics from non-Catholics and of conservative Catholics from more liberal-leaning ones, this unique political identity has become mobilized and institutionalized in Christian Democratic parties. This is the source of the parties' longevity, even in the secular context of modern European politics
