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 answered to Sadoleto, protecting the adoption of the Protestant reforms. Sadoleto's letter and Calvin's answer represent the most attention-grabbing exchanges of Roman Catholic/Protestant perspectives in the course of the Reformationand an exceptional advent to the nice spiritual controversy of the 16th century. those statements aren't in vacuo of a Roman Catholic and Protestant place. They have been drafted in the course of the spiritual clash that used to be then dividing Europe. they usually mirror too the temperaments and private histories of the lads who wrote them. Sadoleto's letter has an irenic process, an emphasis at the harmony and peace of the Church, hugely attribute of the Christian Humanism he represented. Calvin's answer is partially a private safeguard, an apologia professional vita sua, that documents his personal spiritual adventure. And its taut, entire argument is attribute of the disciplined and logical brain of the writer of The Institutes of the Christian faith.
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Additional info for A Reformation Debate: Sadoleto's Letter to the Genevans and Calvin's Reply
This is the place, dearest brethren, this the highway where the road breaks off in two directions, the one of which leads us to life, and the other to everlasting death. On this discrimination and choice, the salvation of every man’s soul, our Iot to the pledges of future life, are at stake-whether is be one of eternal felicity, or of infinite misery? What, then, shall we say? Let us here suppose two persons, one of each class, that is,from each road; Iet them be placed before the dread tribunal oE the sovereign Judge; and there let their case be examined and weighed,in order to ascertain whethera condemnatory or a saving sentence can justly be pronounced.
But in this deep and dreadful sin of preposterous and false religion, we no longer leaveto ourselves either God or anchor. Wherefore, dearest brethren, if we would be sa€e, this danger, in particular, we must most carefully and studiously shun. It may here be said, that since, in regard to what constitutes corrupt or genuine religion, judgments vary; and the opinions of men, especially at this time, are different, one interpreting in this way, and another in that, it would seem to be enough if anyone, with sincere mind, adopts the belief which is first presented to him, and submits his own judgment to the judgment of those better skilled and learned thanhimself.
I will, therefore, in entering into discussion with you, give you credit for having written to the Genevese with the purest intention as becomes one of your learning, prudence, and gravity, and for having, in good faith, advised them to the course which you believed conducive to their interest and safety. 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.
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