His most important work involved the organization of church governance and the social organization of the church and the city. He was, in fact, the first major political thinker to model social organization entirely on biblical principles. At first his reforms did not go over well. He addressed the issue of church governance by creating leaders within the new church; he himself developed a catechism designed to impose doctrine on all the members of the church. He and Guillaume Farel (1489-1565) imposed a strict moral code on the citizens of Geneva; this moral code was derived from a literal reading of Christian scriptures. Naturally, the people of Geneva believed that they had thrown away one church only to see it replaced by an identical twin; in particular, they saw Calvin's reforms as imposing a new form of papacy on the people, only with different names and different people.
His most important innovation was the incorporation of the church into city government; he immediately helped to restructure municipal government so that clergy would be involved in municipal decisions, particularly in disciplining the populace. He imposed a hierarchy on the Genevan church and began a series of statute reforms to impose a strict and uncompromising moral code on the city. By the mid-1550's, Geneva was thoroughly Calvinist in thought and structure. It became the most important Protestant centre of Europe in the sixteenth century, for Protestants driven out of their native countries of France, England, Scotland, and the Netherlands all came to Geneva to take refuge. By the middle of the sixteenth century, between one-third and one-half of the city was made up of these foreign Protestants. In Geneva, these foreign reformers adopted the more radical Calvinist doctrines; most of them had arrived as moderate Reformers and left as thoroughgoing Calvinists. It is probably for this reason that Calvin's brand of reform eventually became the dominant branch of Protestantism from the seventeenth century onwards.
Luther did not run churches or set up organisations like Calvin did, he wrote books to influence people. Luther's Theses, which outlined his theological argument against the use of indulgences, were based on the notion that Christianity is fundamentally a phenomenon of the inner world of human beings and had little or nothing to do with the outer world, such as temporal punishments. It is this fundamental argument, not the controversy of the indulgences themselves, that most people in the church disapproved of and that led to Luther's being hauled into court in 1518 to defend his arguments against the cardinal Cajetan. When the interview focused on the spiritual value of "good works," that is, the actions that people do in this world to benefit others and to pay off the debts they've incurred against God by sinning, Cajetan lost his temper and demanded that Luther recant. Luther ran, and his steady scission from the church was set in motion. The Northern Humanists, however, embraced Luther and his ideas.
Luther's first writing was The Sermon on Good Works, in which he argued that good works do not benefit the soul; only faith could do that. Things took a turn for the worse: Pope Leo declared 41 articles of Luther's teachings as heretical teachings, and Luther's books were publicly burned in Rome. Luther became more passionate in his effort to reform the church. His treatise, "Address to the Christian Nobility of Germany," pressed for the German nation to use military means to force the church to discuss grievances and reform; "A Prelude concerning the Babylonish Captivity of the Church" literally called for clergy in the church to openly revolt against Rome.
In 1521, the Holy Roman Emperor, Charles V, demanded that Luther appear before the diet of the Holy Roman Empire at Worms. Luther was asked to explain his views and Charles ordered him to recant. Luther refused and he was placed under an imperial ban as an outlaw. He managed to escape, however, and he was hidden away in a castle in Wartburg where he continued to develop his new church.
In a more conciliatory effort, Luther wrote a letter to Pope Leo explaining the substance of his ideas, Von der Freiheit des Christenmenschen , "On the Freedom of the Christian," from which your readings have been selected. This conciliation didn't work and Luther was excommunicated from the church in 1521. What had started as a furious attempt to reform the church overnight turned into a project of building a new church independent of the Catholic Church.
I agree with the statement “Calvinism changed religious practices in Geneva more thoroughly than Lutheranism did in Germany” because Calvinism combined flexible organisation locally with coherent organisation at a regional and national level, giving it great political strength. Lutheranism was totally dependant on secular authorities and without the same emphasis on providence, predestination and willingness to face martyrdom, could never be as resilient as Calvinism. Calvinism was able to change religious practices in Geneva more thoroughly than Lutheranism did in Germany.
