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A Reformation Debate: John Calvin & Jacopo Sadoleto
In 1539, Cardinal Jacopo Sadoleto, Bishop of Carpentras, addressed a letter to the magistrates and citizens of Geneva, asking them to return to the Roman Catholic faith. John Calvin replied to Sadoleto, defending the adoption of the Protestant reforms. Sadoleto's letter and Calvin's reply constitute one of the most interesting exchanges of Roman Catholic/Protestant views during the Reformationand an excellent introduction to the great religious controversy of the sixteenth century.
These statements are not in vacuo of a Roman Catholic and Protestant position. They were drafted in the midst of the religious conflict that was then dividing Europe. And they reflect too the temperaments and personal histories of the men who wrote them. Sadoleto's letter has an irenic approach, an emphasis on the unity and peace of the Church, highly characteristic of the Christian Humanism he represented. Calvin's reply is in part a personal defense, an apologia pro vita sua, that records his own religious experience. And its taut, comprehensive argument is characteristic of the disciplined and logical mind of the author of The Institutes of the Christian Religion.
These statements are not in vacuo of a Roman Catholic and Protestant position. They were drafted in the midst of the religious conflict that was then dividing Europe. And they reflect too the temperaments and personal histories of the men who wrote them. Sadoleto's letter has an irenic approach, an emphasis on the unity and peace of the Church, highly characteristic of the Christian Humanism he represented. Calvin's reply is in part a personal defense, an apologia pro vita sua, that records his own religious experience. And its taut, comprehensive argument is characteristic of the disciplined and logical mind of the author of The Institutes of the Christian Religion.
130 pages, Paperback
First published December 31, 1999
28 people are currently reading
46 people want to read
About the author
John Calvin
1,708 books541 followersFrench-Swiss theologian John Calvin broke with the Roman Catholic Church in 1533 and as Protestant set forth his tenets, known today, in
Institutes of the Christian Religion
(1536).
The religious doctrines of John Calvin emphasize the omnipotence of God, whose grace alone saves the elect.
* Jehan Cauvin
* Iohannes Calvinus (Latin)
* Jean Calvin (French)
Originally trained as a humanist lawyer around 1530, he went on to serve as a principal figure in the Reformation. He developed the system later called Calvinism.
After tensions provoked a violent uprising, Calvin fled to Basel and published the first edition of his seminal work. In that year of 1536, William Farel invited Calvin to help reform in Geneva. The city council resisted the implementation of ideas of Calvin and Farel and expelled both men. At the invitation of Martin Bucer, Calvin proceeded to Strasbourg as the minister of refugees. He continued to support the reform movement in Geneva, and people eventually invited him back to lead. Following return, he introduced new forms of government and liturgy. Following an influx of supportive refugees, new elections to the city council forced out opponents of Calvin. Calvin spent his final years, promoting the Reformation in Geneva and throughout Europe.
Calvin tirelessly wrote polemics and apologia. He also exchanged cordial and supportive letters with many reformers, including Philipp Melanchthon and Heinrich Bullinger. In addition, he wrote commentaries on most books of the Bible as well as treatises and confessional documents and regularly gave sermons throughout the week in Geneva. The Augustinian tradition influenced and led Calvin to expound the doctrine of predestination and the absolute sovereignty of God in salvation.
Calvin's writing and preaching provided the seeds for the branch of Protestantism that bears his name. His views live on chiefly in Presbyterian and Reformed denominations, which have spread throughout the world. Calvin's thought exerted considerable influence over major figures and entire movements, such as Puritanism, and some scholars argue that his ideas contributed to the rise of capitalism, individualism, and representative democracy in the west.
The religious doctrines of John Calvin emphasize the omnipotence of God, whose grace alone saves the elect.
* Jehan Cauvin
* Iohannes Calvinus (Latin)
* Jean Calvin (French)
Originally trained as a humanist lawyer around 1530, he went on to serve as a principal figure in the Reformation. He developed the system later called Calvinism.
After tensions provoked a violent uprising, Calvin fled to Basel and published the first edition of his seminal work. In that year of 1536, William Farel invited Calvin to help reform in Geneva. The city council resisted the implementation of ideas of Calvin and Farel and expelled both men. At the invitation of Martin Bucer, Calvin proceeded to Strasbourg as the minister of refugees. He continued to support the reform movement in Geneva, and people eventually invited him back to lead. Following return, he introduced new forms of government and liturgy. Following an influx of supportive refugees, new elections to the city council forced out opponents of Calvin. Calvin spent his final years, promoting the Reformation in Geneva and throughout Europe.
Calvin tirelessly wrote polemics and apologia. He also exchanged cordial and supportive letters with many reformers, including Philipp Melanchthon and Heinrich Bullinger. In addition, he wrote commentaries on most books of the Bible as well as treatises and confessional documents and regularly gave sermons throughout the week in Geneva. The Augustinian tradition influenced and led Calvin to expound the doctrine of predestination and the absolute sovereignty of God in salvation.
Calvin's writing and preaching provided the seeds for the branch of Protestantism that bears his name. His views live on chiefly in Presbyterian and Reformed denominations, which have spread throughout the world. Calvin's thought exerted considerable influence over major figures and entire movements, such as Puritanism, and some scholars argue that his ideas contributed to the rise of capitalism, individualism, and representative democracy in the west.
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Displaying 1 - 10 of 10 reviews
September 18, 2021
An interesting window into the swiss reformation.
January 5, 2022
I read this brief exchange my first year of seminary and just now realized I never added it on here. Oops!
July 19, 2019
A Reformation Debate is an interesting anthology of texts compiled by James Olin which present some of the polemical discussions that were taking place during the time of the Reformation. The book is comprised mainly of two letters. The first letter is written to the Genevans by Jacopo Sadoleto, the Roman Catholic bishop of Carpentras in southern France, in which he attempts to woo the citizens of Geneva and refute the Protestant reformers in the hopes of winning them back to the Roman Catholic Church. The second is a response that was written by John Calvin to Sadoleto at the request of the rulers of Geneva, where he refutes the charges that are laid by the bishop against the reformers and makes a positive case for the Protestant faith. In addition to these two main letters, there are also two appendices: An excerpt from Calvin’s Institutes of the Christian Religion and an excerpt from the canons of the Council of Trent. Both of these appendices are concerned primarily with the doctrine of justification. These texts provide contemporary historical documentation through which the controversies of the sixteenth century can be better understood. What can be gleaned from these texts is that the controversies between the two sides boil down to two main issues: the question of who has authority (whether or not the Roman Catholic hierarchy should rule over Christendom and decide on matters of faith and morals) and salvation (whether a person is justified by faith alone or by faith and good works).
To understand the significance of these texts, one must first understand the historical background against which they were written. The sixteenth century was a period of great turmoil, with many new ideas (both religious and political) being propagated, and power shifting in various quarters of Europe. Geneva, in particular, had been ruled by its bishop until the late 1520s, when the current bishop, Pierre de la Baume, fled Geneva. At this time, Protestantism was gaining a foothold in Geneva, as well as other Swiss cantons. This is what prompts the Church of Rome to attempt to win back Geneva, and when Sadoleto writes his letter, his primary concern is to emphasize the authority of the Church. “The Church,” he writes, “hath regenerated us to God in Christ, hath nourished and confirmed us, instructed us what to think, what to believe, wherein to place our hope, and also taught us by what way we must tend toward heaven. We walk in this common faith of the Church, and retain her laws and precepts.” Here, he attempts to convince the Genevans that it is for the good of their soul that they submit to the Roman Catholic Church. He also attempts to paint the reformers as adversaries who, in his words, “attempt to break unity, to introduce various spirits, to dissolve consent, and banish concord from the Christian religion.”
Against this claim, Calvin responds by arguing on the basis of Sola Scriptura: While affirming the teaching role of the Church, he argues that the Church must remain subordinate to scripture, stating that “in order that the government [of the Church] might not be vague and unstable, He annexed it to the Word.” He also argues that the reformers were actually bringing the Church back to its pristine form, and appeals to the apostles as well as to the testimony of early church fathers such as Chrysostom, Basil, Cyprian, Ambrose and Augustine to demonstrate that this is the case. Here, it is quite clear that both sides believe themselves to represent Christianity in its purest form, and attempt to muster the best arguments they could present for their case.
In addition to the issue of authority, the other main issue that is brought up is the question of how a person may be saved. This is reflected in this statement in Sadoleto’s letter: “no heavier loss, no more fatal evil, no more dreadful calamity, can befall us than the loss and perdition of our souls.” Throughout his letter, Sadoleto connects salvation with obedience to the Church of Rome, since it is taught that adherence to ecclesiastical ordinances and participation in the sacraments are what enables a person to merit entry into heaven; that God’s favour could be obtained if one “accord[s] with the whole Church, and faithfully observe[s] her decrees, and laws, and sacraments.” This is the view that is to be later codified in the canons of the Council of Trent, which codifies the Roman Catholic view. Here, justification is held to be by both faith and good works, and the belief that sinners can be justified by faith alone is declared to be anathema.
In contradistinction to this, Calvin repudiates the Roman Catholic sacramental system, showing that they have no ground in either scripture or early church history. In its place, he affirms the doctrine of Sola Fide: Justification, he holds, “does not refer to a man’s own righteousness, but to the mercy of God.” He expands upon this in his Institutes, where he dedicates a large section of his work on clarifying his views on the topic. There, he expands upon the Protestant view on salvation. He points out that according to Scripture, justification is God’s gracious acceptance of sinners (cf. Rom. 3:24), that it does not come from works (cf. Rom. 4:2), and that works come afterward as a benefit and result of salvation, but not as a prerequisite for it.
In looking at the controversy between Roman Catholicism and Protestantism, it is very helpful to look at the texts in A Reformation Debate, as they present the main issues (i.e. Authority and Justification) that continue to act as dividing lines between the two sides to this day. Sadoleto’s letter and the excerpt from the Council of Trent provide an accurate presentation of the Roman Catholic position on these issues, whereas Calvin’s reply to Sadoleto and his work in the Institutes present a scholarly and well-argued presentation of the classical Protestant position. Looking at what each side had to say at the time will surely help readers to gain a better awareness of the background issues, why they became so important and how the ensuing debates led to the crystallization of the various viewpoints that were emerging at that time period.
To understand the significance of these texts, one must first understand the historical background against which they were written. The sixteenth century was a period of great turmoil, with many new ideas (both religious and political) being propagated, and power shifting in various quarters of Europe. Geneva, in particular, had been ruled by its bishop until the late 1520s, when the current bishop, Pierre de la Baume, fled Geneva. At this time, Protestantism was gaining a foothold in Geneva, as well as other Swiss cantons. This is what prompts the Church of Rome to attempt to win back Geneva, and when Sadoleto writes his letter, his primary concern is to emphasize the authority of the Church. “The Church,” he writes, “hath regenerated us to God in Christ, hath nourished and confirmed us, instructed us what to think, what to believe, wherein to place our hope, and also taught us by what way we must tend toward heaven. We walk in this common faith of the Church, and retain her laws and precepts.” Here, he attempts to convince the Genevans that it is for the good of their soul that they submit to the Roman Catholic Church. He also attempts to paint the reformers as adversaries who, in his words, “attempt to break unity, to introduce various spirits, to dissolve consent, and banish concord from the Christian religion.”
Against this claim, Calvin responds by arguing on the basis of Sola Scriptura: While affirming the teaching role of the Church, he argues that the Church must remain subordinate to scripture, stating that “in order that the government [of the Church] might not be vague and unstable, He annexed it to the Word.” He also argues that the reformers were actually bringing the Church back to its pristine form, and appeals to the apostles as well as to the testimony of early church fathers such as Chrysostom, Basil, Cyprian, Ambrose and Augustine to demonstrate that this is the case. Here, it is quite clear that both sides believe themselves to represent Christianity in its purest form, and attempt to muster the best arguments they could present for their case.
In addition to the issue of authority, the other main issue that is brought up is the question of how a person may be saved. This is reflected in this statement in Sadoleto’s letter: “no heavier loss, no more fatal evil, no more dreadful calamity, can befall us than the loss and perdition of our souls.” Throughout his letter, Sadoleto connects salvation with obedience to the Church of Rome, since it is taught that adherence to ecclesiastical ordinances and participation in the sacraments are what enables a person to merit entry into heaven; that God’s favour could be obtained if one “accord[s] with the whole Church, and faithfully observe[s] her decrees, and laws, and sacraments.” This is the view that is to be later codified in the canons of the Council of Trent, which codifies the Roman Catholic view. Here, justification is held to be by both faith and good works, and the belief that sinners can be justified by faith alone is declared to be anathema.
In contradistinction to this, Calvin repudiates the Roman Catholic sacramental system, showing that they have no ground in either scripture or early church history. In its place, he affirms the doctrine of Sola Fide: Justification, he holds, “does not refer to a man’s own righteousness, but to the mercy of God.” He expands upon this in his Institutes, where he dedicates a large section of his work on clarifying his views on the topic. There, he expands upon the Protestant view on salvation. He points out that according to Scripture, justification is God’s gracious acceptance of sinners (cf. Rom. 3:24), that it does not come from works (cf. Rom. 4:2), and that works come afterward as a benefit and result of salvation, but not as a prerequisite for it.
In looking at the controversy between Roman Catholicism and Protestantism, it is very helpful to look at the texts in A Reformation Debate, as they present the main issues (i.e. Authority and Justification) that continue to act as dividing lines between the two sides to this day. Sadoleto’s letter and the excerpt from the Council of Trent provide an accurate presentation of the Roman Catholic position on these issues, whereas Calvin’s reply to Sadoleto and his work in the Institutes present a scholarly and well-argued presentation of the classical Protestant position. Looking at what each side had to say at the time will surely help readers to gain a better awareness of the background issues, why they became so important and how the ensuing debates led to the crystallization of the various viewpoints that were emerging at that time period.
August 9, 2022
Disclaimer: I only listened to this one on Hoopla.
In 1539, an eloquent Cardinal named Sadoleto within the Roman Catholic communion wrote to the city of Geneva is the hopes of returning it to its former popish loyalties. While the city had slowly welcomed the Reformation, it now stood at a crossroads having recently exiled Calvin for attempts at further ecclesial reform. The irony of the city’s decision to banish Calvin came when the duty to respond to Sadoleto on behalf of Geneva was left in the hands of the French theologian. The result is Calvin’s response.
For those interested in the Reformation, these letters are an excellent primary source on the issues and divisions of the day. Justification and church history come to the forefront while purgatory, authority, and more also feature in the discourse. While the work isn’t a gripping read (or listen), it’s worth one’s time to consider the claims debated and how relevant they have always been between those who preach Christ and those who would hide Him under a cloak of human effort such as works of the Law (false teacher in Galatia), human will (Pelagius), or sacramentalism (Roman Catholic Church of the late Middle Ages).
In 1539, an eloquent Cardinal named Sadoleto within the Roman Catholic communion wrote to the city of Geneva is the hopes of returning it to its former popish loyalties. While the city had slowly welcomed the Reformation, it now stood at a crossroads having recently exiled Calvin for attempts at further ecclesial reform. The irony of the city’s decision to banish Calvin came when the duty to respond to Sadoleto on behalf of Geneva was left in the hands of the French theologian. The result is Calvin’s response.
For those interested in the Reformation, these letters are an excellent primary source on the issues and divisions of the day. Justification and church history come to the forefront while purgatory, authority, and more also feature in the discourse. While the work isn’t a gripping read (or listen), it’s worth one’s time to consider the claims debated and how relevant they have always been between those who preach Christ and those who would hide Him under a cloak of human effort such as works of the Law (false teacher in Galatia), human will (Pelagius), or sacramentalism (Roman Catholic Church of the late Middle Ages).
March 6, 2017
Classical reformation text and one of Calvin's best. Good window to some doctrinal controversies also.
September 2, 2021
An interchange which exposes and vindicates the Protestant Reformation. Great read to consider the church's purity and salvation in Christ.
November 7, 2008
I just wrote a short paper on this brief exchange between John Calvin and a nearby archbishop, and enjoyed this snapshot into the Reformation before the Council of Trent. Olin provides an excellent historical context to the Cardinal's letter and Calvin's reply. Sadoleto does not flesh out the Catholic side of the issues, which center around the character of the reformers and the doctrine of justification; Calvin clearly gets the better of him. But it is valuable to read this popularized version of Calvin's theology from very early in his career, defended with the ferocity of a man who's been personally accused of scurrilous motives by his opponent. It's provoking a lot of interest in Reformation issues on my part, and might serve as a great point of entry for anyone interested in the origins of Calvinism.
November 26, 2013
According to the introduction by John Olin, Cardinal Jacopo Sadoleto wrote to the city of Geneva in 1539, stating his case for its residents to come back to the Roman Catholic Church. The Genevan Little Council asked Calvin, who had been removed after a dispute about proper worship, to respond. He did, and this helped the cause of those that wanted Calvin to come back.
You can really see the Reformation-era debate about authority at work in the letters, as Sadoleto argues for the Church's teaching authority while Calvin gives the Scriptures pride of place. The end of this short book also has significant excerpts from Calvin's Institutes and the Council of Trent on justification.
You can really see the Reformation-era debate about authority at work in the letters, as Sadoleto argues for the Church's teaching authority while Calvin gives the Scriptures pride of place. The end of this short book also has significant excerpts from Calvin's Institutes and the Council of Trent on justification.
January 25, 2017
Epic debate between Calvin and cardenal Sadoleto. Calvin's defense of the Reformation and the doctrines it stood for is classic in this work. Also, at the end there's two helpful resources, the chapter on justification from Calvin's institutes, and the sixth session from the council of Trent where it defines the Roman Catholic doctrine of justification.
April 16, 2014
In which Calvin wipes the floor with Sadoleto.
Displaying 1 - 10 of 10 reviews