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In 1539, Cardinal Jacopo Sadoleto, Bishop of Carpentras, addressed a letter to the magistrates and voters of Geneva, asking them to come back to the Roman Catholic religion. John Calvin responded to Sadoleto, protecting the adoption of the Protestant reforms. Sadoleto's letter and Calvin's answer represent essentially the most attention-grabbing exchanges of Roman Catholic/Protestant perspectives throughout the Reformationand an outstanding creation to the nice non secular controversy of the 16th century. those statements are usually not in vacuo of a Roman Catholic and Protestant place. They have been drafted in the middle of the non secular clash that was once then dividing Europe. and so they mirror too the temperaments and private histories of the lads who wrote them. Sadoleto's letter has an irenic strategy, an emphasis at the team spirit and peace of the Church, hugely attribute of the Christian Humanism he represented. Calvin's answer is partly a private protection, an apologia professional vita sua, that documents his personal spiritual event. And its taut, finished argument is attribute of the disciplined and logical brain of the writer of The Institutes of the Christian faith.

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Extra resources for A Reformation Debate: Sadoleto's Letter to the Genevans and Calvin's Reply

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And this greatest benefit of Jesus Christ toward us, and principal proof therein oE His divinity, was bothinstituted by God in the mission of the Son, and undertaken by the Son Himself, and by Him given in its own time, and bestowed upon us, that we, being aided in Christ alone, with all divine and human counsels, helps, and virtues, might present our souls to God in safety. , the soul of man, that, in order to its not being lost, but gainedboth to GodHimselfand to us, the laws of universal nature having been utterly disturbed, and the order of things changed, God descended to the earth, that He might become man, and man was raised to heaven, that he might be a God.

But whatever may have been your intention (I am unwilling, in this matter, to charge you with anything invidious), when, with the bitterest and most contumelious expressions which you can employ, you distort, and endeavor utterly to destroy what the Lord delivered by our hands, I amcompelled,whether I willor not, to withstand you openly. For then onlydo pastors edify the Church, when, besides leading docile SOUIS to Christ placidly, as withthehand,they are also armed to repel the machinations of those who strive to impede the work of God.

His attention now turned to the preparations €or the General Council scheduled to convene soon at Trent. J. C. 0. P. Imbart de la Tour, Calvin et Z’Institution chre’tienne (Vol. Paris, 1 9 3 5 ) ~pp. 52-53. 41 Beza’s Life of Calvin, loc. cit. Douglas, pp. 150-52. , Spicilegium Romnlzm, II ( I 839), I O 1-78. 44 Douglas, p. r59. 42 43 20 NOTEON THE TEXT The English translation of both letters presented in this volume is that of Henry Beveridge, published in John Calvin, Tracts and Treatises on the Reformation of the Church, Vol.

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