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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 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 some of the most fascinating exchanges of Roman Catholic/Protestant perspectives in the course of the Reformationand a great creation to the good spiritual controversy of the 16th century. those statements usually are not in vacuo of a Roman Catholic and Protestant place. They have been drafted in the course of the non secular clash that used to be then dividing Europe. they usually mirror too the temperaments and private histories of the boys who wrote them. Sadoleto's letter has an irenic method, an emphasis at the harmony and peace of the Church, hugely attribute of the Christian Humanism he represented. Calvin's answer is partly a private security, an apologia professional vita sua, that documents his personal spiritual event. 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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That we be all one in Him. Why was given us from heaven that singular and pre-eminent gift of love, a gift divinely implanted in the Christian race only, and not in other nations? Was it not that we might all confess the Lord with one heart and mouth? Do those men suppose thattheChristian religion is anythingat all but peace with God, and concord with our neighbor? Let us see what the Lord Himself says in John, when interceding with His Father for the disciples: “Holy Father, keep in thy name those whom thou hast given me, that they may be one as we are: I ask not for them only, but €or those also whoare to believe in me through their word; that they all may be one; 40 SADOLETO’S LETTER TO THE GENEVANS as thou, Father, art in me, and I in thee, that they too may be one in us: that the world may believe that thou hast sent me.

That they may obtain salvation for themselves and their souls-not a salvation which is mortal, and will quickly perish, but one which is ever-during and immortal, which is trulyattainableonly in heaven, and by no means on earth. Our task, accordingly, is thus divided-havingfirst laid thefoundation of faith,we must thereafter labor here in order that we may rest yonder; we must cast seed into the earth, that we may afterward be able to reap in heaven; and in whatever works, or whatever studies we have exercised ourselves here, may ultimately obtain similar and fit fruits of our works and labors in another life.

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.

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