By John C. Olin, John Calvin, Visit Amazon's Jacopo Sadoleto Page, search results, Learn about Author Central, Jacopo Sadoleto,
In 1539, Cardinal Jacopo Sadoleto, Bishop of Carpentras, addressed a letter to the magistrates and electorate 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 probably the most fascinating exchanges of Roman Catholic/Protestant perspectives through the Reformationand a great creation to the nice spiritual controversy of the 16th century. those statements will not be in vacuo of a Roman Catholic and Protestant place. They have been drafted in the middle of the spiritual clash that used to be then dividing Europe. and so they mirror too the temperaments and private histories of the boys who wrote them. Sadoleto's letter has an irenic procedure, an emphasis at the team spirit and peace of the Church, hugely attribute of the Christian Humanism he represented. Calvin's answer is partially a private protection, an apologia seasoned vita sua, that files his personal non secular adventure. 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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Additional resources for A Reformation Debate: Sadoleto's Letter to the Genevans and Calvin's Reply
For, to define it briefly, the Catholic Church is that which in a11 parts, as well as at the present time in every region of the world, united and consenting in Christ, has been always and everywhere directed by the one Spirit of Christ; in which Church no dissension can exist; €or all its parts are connectedwitheach other, and breathe together. But should any dissension and strife arise, the great body of the Church indeed remains the same, but an abscess is formed by which some corrupted Aesh, being torn off , is separated fromthe spirit whichanimates the body, and no longer belongs in substance to the body ecclesiastic.
ThisChurchhath regenerated us to God in Christ, hath nourished and confirmed us, instructed us what to think, what tobelieve, wherein to place our hope, and also taught us by what way we must tend toward heaven. W e walk in this common faith oE the Church, we retain her laws and precepts. And if, at any time, overcome by frailty and inconstancy, we lapse into sin (would that this happened to us rarely at least, and not too often), we, however, rise again in the same faith of the Church; and by whatever expiations, penances, and satisfactions, she tells us that our sin is washed away, and we (always by the grace and mercy of God) restored to our former integrity, these methods OF expiation and satisfaction we have recourse to and employ "trusting, when we do so, to find a place of mercy and pardon with God.
But as it was of the greatest importance to your cause to throw complete discredit on our words, you labor to the utmost to fill themwith sinister suspicions of the zeal which they saw us manifest for their salvation. Accordingly, you captiously allege that we had no other end in view than to gratify our avarice and ambition. Since, then, your device has been to cast some stain upon us, in order that the minds of your readers, being preoccupied with hatred might give us no credit, I will, before proceeding to other matters, briefly reply to that objection.