Michael Servetus

Headquarters of the Michael Servetus Institute and a research centre of Servetus' life and works in Villanueva de Sigena

For a long time, it was held that Servetus was probably born[2] in 1511 in Villanueva de Sigena in the Kingdom of Aragon, present-day Spain. The day of 29 September has been conventionally proposed for his birth, due to the fact that 29 September is Saint Michael's day according to the Catholic calendar of saints, but there is no evidence supporting this date. Some sources give an earlier date based on Servetus' own occasional claim of having been born in 1509.[3] However, in 2002 a paper published by Francisco Javier González Echeverría and María Teresa Ancín suggested that he was born in Tudela, Kingdom of Navarre.[4] It has also been held that his true name was De Villanueva according to the letters of his French naturalization (Chamber des Comptes, Royal Chancellorship and Parlement of Grenoble) and the registry at the University of Paris.[5]

The ancestors of his father came from the hamlet of Serveto, in the Aragonese Pyrenees. His father was a notary of Christian ancestors from the lower nobility (infanzón),[6] who worked at the nearby Monastery of Santa Maria de Sigena. It was long believed that Servetus had just two brothers: Juan, who was a Catholic parish priest, and Pedro, who was a notary.[7] But, it has been recently documented that Servetus actually had two more brothers (Antón and Francisco) and at least three sisters (Catalina, Jeronima, and Juana).[8] Although Servetus declared during his trial in Geneva that his parents were "Christians of ancient race", and that he never had any communication with Jews,[9] his maternal line actually descended from the Zaportas (or Çaportas), a wealthy and socially relevant family from the Barbastro and Monzón areas in Aragon.[10][11] This was demonstrated by a notarial protocol published in 1999.[12][13][14]

Servetus' family used a nickname, "Revés", according to an old tradition in rural Spain of using alternate names for families across generations. The origin of the Revés nickname may have been that a member of a (probably distinguished) family living in Villanueva with the surname Revés established blood ties with the Servet family, thus uniting both family names for the next generations.[15]

Servetus attended the Grammar Studium in Sariñena, Aragón, near Villanueva de Sijena, under master Domingo Manobel until 1520. From course 1520/1521 to 1522/1523, Michael Servetus was a student of the Liberal Arts in the primitive University of Zaragoza, a Studium Generale of Arts. The Studium was ruled by the Archbishop of Saragossa, the Rector, the High Master ("Maestro Mayor"), and four "Masters of Arts", which resembled Art professors in the Arts Faculties of other primitive universities. Servetus studied under High Master Gaspar Lax, and masters Exerich, Ansias, and Miranda. During those years this education center had been significantly influenced by Erasmus's ideas. Ansias and Miranda died soon, and two new professors were appointed: Juan Lorenzo Carnicer and Villalpando. In 1523 he got his BA and next year his MA. From course 1525/1526 ahead, Servetus became one of the four Masters of Arts in the Studium, and for unknown reasons, he traveled to Salamanca in February 1527. But on 28 March 1527, also for unknown reasons, master Michael Servetus had a brawl with High Master (and uncle) Gaspard Lax, and this probably was the cause of his expulsion from the Studium, and his exile from Spain for the Studium of Toulouse, trying to avoid the strong influence of Gaspar Lax in any Spanish Studium Generale.[16][17]

Near 1527 Servetus attended the University of Toulouse where he studied law. Servetus could have had access to forbidden religious books, some of them maybe Protestant, while he was studying in this city.[18]

In 1530 Servetus joined the retinue of Emperor Charles V as page or secretary to the emperor's confessor, Juan de Quintana.[19] Servetus travelled through Italy and Germany and attended Charles' coronation as Holy Roman Emperor in Bologna. He was outraged by the pomp and luxury displayed by the Pope and his retinue, and so decided to follow the path of reformation.[20] It is not known when Servetus left the imperial entourage, but in October 1530 he visited Johannes Oecolampadius in Basel, staying there for about ten months, probably supporting himself as a proofreader for a local printer. By this time, he was already spreading his theological beliefs. In May 1531 he met Martin Bucer and Wolfgang Fabricius Capito in Strasbourg.

Two months later, in July 1531, Servetus published De Trinitatis Erroribus (On the Errors of the Trinity). The next year he published the work Dialogorum de Trinitate (Dialogues on the Trinity) and the supplementary work De Iustitia Regni Christi (On the Justice of Christ's Reign) in the same volume. After the persecution of the Inquisition, Servetus assumed the name "Michel de Villeneuve" while he was staying in France. He studied at the Collège de Calvi in Paris in 1533. Servetus also published the first French edition of Ptolemy's Geography. He dedicated his first edition of Ptolemy and his edition of the Bible to his patron Hugues de la Porte. While in Lyon, Symphorien Champier, a medical humanist, had been his patron. Servetus wrote a pharmacological treatise in defence of Champier against Leonhart Fuchs In Leonardum Fucsium Apologia (Apology against Leonard Fuchs). Working also as a proofreader, he published several more books, which dealt with medicine and pharmacology (such as his Syruporum universia ratio (Complete Explanation of the Syrups)), for which he gained fame.

After an interval, Servetus returned to Paris to study medicine in 1536. In Paris, his teachers included Jacobus Sylvius, Jean Fernel, and Johann Winter von Andernach, who hailed him with Andrea Vesalius as his most able assistant in dissections. During these years, he wrote his Manuscript of the Complutense, an unpublished compendium of his medical ideas. Servetus taught mathematics and astrology while he studied medicine. He predicted an occultation of Mars by the Moon, which along with his teaching, generated much envy among the medicine teachers. His teaching classes were suspended by the Dean of the Faculty of Medicine, Jean Tagault, and Servetus wrote his Apologetic Discourse of Michel de Villeneuve in Favour of Astrology and against a Certain Physician against him. Tagault later argued for the death penalty in the judgment of the University of Paris against Servetus, who was accused of teaching De Divinatione by Cicero. Finally, the sentence was reduced to the withdrawal of this edition. As a result of the risks and difficulties of studying medicine at Paris, Servetus decided to go to Montpellier to finish his medical studies, maybe thanks to his teacher Sylvius who did exactly the same as a student.[21] There Servetus became a Doctor of Medicine in 1539. After that he lived at Charlieu. A jealous physician ambushed and tried to kill Servetus, but Servetus defended himself and injured one of the attackers in a sword fight. He was in prison for several days because of this incident.[22]

After his studies in medicine, Servetus started a medical practice. He became the personal physician to Pierre Palmier, Archbishop of Vienne and was the physician to Guy de Maugiron, the lieutenant governor of Dauphiné. Thanks to the printer Jean Frellon II, acquaintance of John Calvin and friend of Michel, Servetus and Calvin began to correspond. Calvin used the pseudonym "Charles d'Espeville". Servetus also became a French citizen, using his "De Villeneuve" persona, by the Royal Process (1548–1549) of French Naturalization, issued by Henri II of France.[23]

In 1553 Michael Servetus published another religious work with further anti-trinitarian views entitled Christianismi Restitutio (The Restoration of Christianity), a work that sharply rejected the idea of predestination as the idea that God condemned souls to Hell regardless of worth or merit. God, insisted Servetus, condemns no one who does not condemn himself through thought, word, or deed. This work also includes the first published description of the pulmonary circulation in Europe, though it's thought to be based on work by 13th century Syrian polymath ibn al-Nafis.

Servetus had sent an early version of his book to Calvin. To Calvin, who had published his summary of Christian doctrine Institutio Christianae Religionis (Institutes of the Christian Religion) in 1536, Servetus' latest book was an attack on historical Nicene Christian doctrine and a misinterpretation of the biblical canon. Calvin sent a copy of his own book as his reply. Servetus promptly returned it, thoroughly annotated with critical observations. Calvin wrote to Servetus, "I neither hate you nor despise you; nor do I wish to persecute you; but I would be as hard as iron when I behold you insulting sound doctrine with so great audacity". In time, their correspondence grew more heated until Calvin ended it.[24] Servetus sent Calvin several more letters, to which Calvin took offense.[25] Thus, Calvin's frustrations with Servetus seem to have been based mainly on Servetus's criticisms of Calvinist doctrine, but also on his tone, which Calvin considered inappropriate. Calvin revealed these frustrations with Servetus when writing to his friend William Farel on 13 February 1546:

Servetus has just sent me a long volume of his ravings. If I consent he will come here, but I will not give my word; for if he comes here, if my authority is worth anything, I will never permit him to depart alive (Latin: Si venerit, modo valeat mea autoritas, vivum exire nunquam patiar).[26]

On 16 February 1553, Michael Servetus while in Vienne, France, was denounced as a heretic by Guillaume de Trie (a rich merchant who had taken refuge in Geneva and who was a good friend of Calvin)[27] in a letter sent to a cousin, Antoine Arneys, who was living in Lyon. On behalf of the French inquisitor Matthieu Ory, Michael Servetus and Balthasard Arnollet, the printer of Christianismi Restitutio, were questioned, but they denied all charges and were released for lack of evidence. Ory asked Arneys to write back to De Trie demanding proof. On 26 March 1553, the letters sent by Michael to Calvin and some manuscript pages of Christianismi Restitutio were forwarded to Lyon by De Trie. On 4 April 1553, Servetus was arrested by Roman Catholic authorities and imprisoned in Vienne. He escaped from prison three days later. On 17 June, he was convicted of heresy, "thanks to the 17 letters sent by John Calvin, preacher in Geneva"[28] and sentenced to be burned with his books. In his absence, he and his books were burned in effigy (blank paper for the books).

Meaning to flee to Italy, Servetus inexplicably stopped in Geneva, where Calvin and his Reformers had denounced him. On 13 August, he attended a sermon by Calvin at Geneva. He was arrested after the service[29] and again imprisoned, and all his property was confiscated. Servetus claimed during this judgment he was arrested at an inn at Geneva. French Inquisitors asked that Servetus be extradited to them for execution. Calvin wanted to show he was as firm in defense of Christian orthodoxy as his usual opponents. "He was forced to push the condemnation of Servetus with all the means at his command."[29] Calvin's health was one possible reason he did not personally appear against Servetus.[30] Among the possible reasons that prevented Calvin from appearing personally against Servetus there was one that must have been sufficient. The laws regulating criminal actions in Geneva required that in certain grave cases the complainant himself should be incarcerated pending the trial. Calvin's health and his great and constant usefulness in the administration of the state rendered a prolonged absence from the public life of Geneva impracticable. Therefore, Nicholas de la Fontaine had the more active role in Servetus's prosecution and the listing of points that condemned him. (Nicholas de la Fontaine was a refugee in Geneva and entered the service of Calvin, by whom he was employed as secretary.[31]) Nevertheless, Calvin is regarded as the author of the prosecution.

At his trial, Servetus was condemned on two counts for spreading and preaching Nontrinitarianism, specifically, Modalistic Monarchianism (or Sabellianism) and anti-paedobaptism (anti-infant baptism).[32] Of paedobaptism Servetus had said, "It is an invention of the devil, an infernal falsity for the destruction of all Christianity."[33] In the case, the procureur général (chief public prosecutor) added some curious-sounding accusations in the form of inquiries – the most odd-sounding perhaps being, "whether he has married, and if he answers that he has not, he shall be asked why, in consideration of his age, he could refrain so long from marriage."[31] To this oblique imputation about his sexuality, Servetus replied that rupture (inguinal hernia) had long since made him incapable of that particular sin. Another question was "whether he did not know that his doctrine was pernicious, considering that he favours Jews and Turks, by making excuses for them, and if he has not studied the Koran in order to disprove and controvert the doctrine and religion that the Christian churches hold, together with other profane books, from which people ought to abstain in matters of religion, according to the doctrine of St. Paul."

Calvin believed Servetus deserved death because of what Calvin termed, "execrable blasphemies".[34] Calvin expressed these sentiments in a letter to Farel, written about a week after Servetus' arrest, in which he also mentioned an exchange with Servetus. Calvin wrote:

...after he [Servetus] had been recognized, I thought he should be detained. My friend Nicolas summoned him on a capital charge, offering himself as a security according to the lex talionis. On the following day he adduced against him forty written charges. He at first sought to evade them. Accordingly we were summoned. He impudently reviled me, just as if he regarded me as obnoxious to him. I answered him as he deserved... of the man’s effrontery I will say nothing; but such was his madness that he did not hesitate to say that devils possessed divinity; yea, that many gods were in individual devils, inasmuch as a deity had been substantially communicated to those equally with wood and stone. I hope that sentence of death will at least be passed on him; but I desired that the severity of the punishment be mitigated.[35]

As Servetus was not a citizen of Geneva, and legally could at worst be banished, the government in an attempt to find some plausible excuse to disregard this legal reality had consulted Swiss Reformed cantons (Zürich, Bern, Basel, Schaffhausen). They universally favoured his condemnation and suppression of his doctrine, but without saying how that should be accomplished.[36] Martin Luther had condemned his writing in strong terms.[37] Servetus and Philip Melanchthon had strongly hostile views of each other. The party called the "Libertines", who were generally opposed to anything and everything John Calvin supported, were in this case strongly in favour of the execution of Servetus at the stake (while Calvin urged that he be beheaded instead). In fact, the council that condemned Servetus was presided over by Ami Perrin (a Libertine) who ultimately on 24 October sentenced Servetus to death by burning for denying the Trinity and infant baptism.[38] Calvin and other ministers asked that he be beheaded instead of burnt, knowing that burning at the stake was the only legal recourse.[39] This plea was refused, and on 27 October, Servetus was burnt alive atop a pyre of his own books at the Plateau of Champel at the edge of Geneva.[40] Historians record his last words as: "Jesus, Son of the Eternal God, have mercy on me."[41]

Because of his rejection of the Trinity and eventual execution by burning for heresy, Unitarians often regard Servetus as the first (modern) Unitarian martyr—though he was a Unitarian in neither the 17th-century sense of the term nor the modern sense. Sharply critical though he was of the orthodox formulation of the trinity, Servetus is better described as a highly unorthodox trinitarian.[52]

Aspects of his thinking—his critique of existing trinitarian theology, his devaluation of the doctrine of original sin, and his fresh examination of biblical proof-texts—did influence those who later inspired or founded unitarian churches in Poland and Transylvania.[52]

Other non-trinitarian groups, such as Jehovah's Witnesses,[53] and Oneness Pentecostalism,[54] also claim Servetus held similar non-trinitarian views as theirs.[55] Oneness Pentecostalism particularly identifies with Servetus' teaching on the divinity of Jesus Christ and his insistence on the oneness of God, rather than a Trinity of three distinct persons: "And because His Spirit was wholly God He is called God, just as from His flesh He is called man."[56]

Oneness Pentecostal Scholar David K. Bernard has written the following in regard to the theology of Michael Servetus: "... some historians consider him to be a motivating force for the development of Unitarianism. However, he definitely was not Unitarian, for he acknowledged Jesus as God."[57]

Swedenborg wrote a systematic theology that had many similarities to the theology of Servetus.[58][59]

Widespread aversion to Servetus's death has been taken as signaling the birth in Europe of the idea of religious tolerance, a principle now more important to modern Unitarian Universalists than antitrinitarianism.[52] The Spanish scholar on Servetus' work, Ángel Alcalá, identified the radical search for truth and the right for freedom of conscience as Servetus' main legacies, rather than his theology.[60] The Polish-American scholar, Marian Hillar, has studied the evolution of freedom of conscience, from Servetus and the Polish Socinians, to John Locke and to Thomas Jefferson and the American Declaration of Independence. According to Hillar: "Historically speaking, Servetus died so that freedom of conscience could become a civil right in modern society."[61]

Servetus was the first European to describe the function of pulmonary circulation although his achievement was not widely recognized at the time, for a few reasons. One was that the description appeared in a theological treatise, Christianismi Restitutio, not in a book on medicine. However, the sections in which he refers to anatomy and medicines demonstrate an amazing understanding of the body and treatments. Most copies of the book were burned shortly after its publication in 1553 because of persecution of Servetus by religious authorities. Three copies survived, but these remained hidden for decades. In passage V, Servetus recounts his discovery that the blood of the pulmonary circulation flows from the heart to the lungs (rather than air in the lungs flowing to the heart as had been thought). His discovery was based on the colour of the blood, the size and location of the different ventricles, and the fact that the pulmonary vein was extremely large, which suggested that it performed intensive and transcendent exchange.[62] However, Servetus does not only deal with cardiology. In the same passage, from page 169 to 178, he also refers to the brain, the cerebellum, the meninges, the nerves, the eye, the tympanum, the rete mirabile, etc., demonstrating a great knowledge of anatomy. In some other sections of this work he also talks of medical products.

Servetus also contributed enormously to medicine with other published works specifically related to the field, such as his Complete Explanation of Syrups and his study on syphilis in his Apology against Leonhart Fuchs, among others.[63]

• Austrian author Stefan Zweig features Servetus in The Right to Heresy: Castellio against Calvin, 1936 (original title Castellio gegen Calvin oder Ein Gewissen gegen die Gewalt)
• Canadian dramatist Robert Lalonde wrote Vesalius and Servetus, a 2008 play on Servetus.[64]
• Roland Herbert Bainton: Michael Servet. 1511–1553. Mohn, Gütersloh 1960
• Rosemarie Schuder: Serveto vor Pilatus. Rütten & Loening, Berlin 1982
• Antonio Orejudo: Feuertäufer. Knaus, München 2005, ISBN 3-8135-0266-X (Roman, Spanish original title: Reconstrucción.)
• Vincent Schmidt: Michel Servet. Du bûcher à la liberté de conscience, Les Éditions de Paris, Collection Protestante, Paris 2009 ISBN 978-2-84621-118-5
• Albert J. Welti: Servet in Genf. Genf, 1931
• Wilhelm Knappich: Geschichte der Astrologie. Veröffentlicht von Vittorio Klostermann, 1998, ISBN 3-465-02984-4, ISBN 978-3-465-02984-7
• Friedrich Trechsel: Michael Servet und seine Vorgänger. Nach Quellen und Urkunden geschichtlich Dargestellt. Universitätsbuchhandlung Karl Winter, Heidelberg 1839 (Reprint durch: Nabu Press, 2010, ISBN 978-1-142-32980-8)
• Hans-Jürgen Goertz: Religiöse Bewegungen in der Frühen Neuzeit Oldenbourg, München 1992, ISBN 3-486-55759-9
• Henri Tollin: Die Entdeckung des Blutkreislaufs durch Michael Servet, 1511–1553, Nabu Public Domain Reprints
• Henri Tollin: Charakterbild Michael Servet´s, Nabu Public Domain Reprints
• Henri Tollin: Das Lehrsystem Michael Servet´s Volume 1, Nabu Public Domain Reprints
• Henri Tollin: Das Lehrsystem Michael Servet´s Volume 2, Nabu Public Domain Reprints
• Henri Tollin: Michaelis Villanovani (Serveti) in quendam medicum apologetica disceptatio pro astrologia: Nach dem einzig vorhandenen echten Pariser Exemplare, mit einer Einleitung und Anmerkungen. Mecklenburg −1880
• Carlos Gilly: Miguel Servet in Basel; Alfonsus Lyncurius und Pseudo-Servet. In: Ders.: Spanien und der Basler Buchdruck bis 1600. Helbing & Lichtenhahhn, Basel und Frankfurt a.M. 1985, pp. 277–298; 298–326. (PDF; 64,1 MiB )
• M. Hillar: "Poland's Contribution to the Reformation: Socinians/Polish Brethren and Their Ideas on the Religious Freedom," The Polish Review, Vol. XXXVIII, No.4, pp. 447–468, 1993.
• M. Hillar, "From the Polish Socinians to the American Constitution," in A Journal from the Radical Reformation. A Testimony to Biblical Unitarianism, Vol. 4, No. 3, pp. 22–57, 1994.
• José Luis Corral: El médico hereje, Barcelona: Editorial Planeta, S.A., 2013 ISBN 978-84-08-11990-6. A novel (in Spanish) narrating the publication of Christianismi Restitutio, Servetus' trial by the Inquisition of Vienne, his escape to Geneva, and his disputes with John Calvin and subsequent burning at the stake by the Calvinists.

Michael Servetus in prison, by Clotilde Roch. Monument in Annemasse, France.

In Geneva, 350 years after the execution, remembering Servetus was still a controversial issue. In 1903 a committee was formed by supporters of Servetus to erect a monument in his honour. The group was led by a French Senator, Auguste Dide, an author of a book on heretics and revolutionaries which was published in 1887. The committee commissioned a local sculptor, Clotilde Roch, to execute a statue showing a suffering Servetus. The work was three years in the making and was finished in 1907. However, by then, supporters of Calvin in Geneva, having heard about the project, had already erected a simple stele in memory of Servetus in 1903, the main text of which served more as an apologetic for Calvin:

Duteous and grateful followers of Calvin our great Reformer, yet condemning an error which was that of his age, and strongly attached to liberty of conscience according to the true principles of his Reformation and gospel, we have erected this expiatory monument. Oct. 27, 1903

About the same time, a short street close by the stele was named after him.[65]

The city council then rejected the request of the committee to erect the completed statue, on the grounds that there was already a monument to Servetus. The committee then offered the statue to the neighbouring French town of Annemasse, which in 1908 placed it in front of the city hall, with the following inscriptions:

"The arrest of Servetus in Geneva, where he did neither publish nor dogmatize, hence he was not subject to its laws, has to be considered as a barbaric act and an insult to the Right of Nations". Voltaire

"I beg you, shorten please these deliberations. It is clear that Calvin for his pleasure wishes to make me rot in this prison. The lice eat me alive. My clothes are torn and I have nothing for a change, nor shirt, only a worn out vest". Servetus, 1553

In 1942, the Vichy Government took down the statue, as it was a celebration of freedom of conscience, and melted it. In 1960, having found the original molds, Annemasse had it recast and returned the statue to its previous place.[66]

Finally, on 3 October 2011, Geneva erected a copy of the statue which it had rejected over 100 years before. It was cast in Aragon from the molds of Clotilde Roch's original statue. Rémy Pagani, former mayor of Geneva, inaugurated the statue. He previously had described Servetus as "the dissident of dissidence."[67] Representatives from the Roman Catholic Church in Geneva and the Director of Geneva's International Museum of the Reformation attended the ceremony. A Geneva newspaper noted the absence of officials from the National Protestant Church of Geneva, the church of John Calvin.[68]

In 1984, the Zaragoza public hospital changed its name from José Antonio to Miguel Servet. Since 1999, this hospital has been known as the Hospital Universitario Miguel Servet, in recognition of its association with Servetus' own University of Zaragoza[69]

In 1553, Lyonese printer Jean Frellon confessed to the French Inquisition that Michael Servetus had been working at his print shop, and had translated for him, among other works, several Latin grammar treatises to Spanish, and a  "somme espagnole". New studies reveal Servetus as the author of an additional set of anonymous editions of grammatical, medical and Biblical works – exactly like his Biblia cum glossis from 1545 – which came from that print shop. These works were not completely original, but enriched and commented editions of previous works by other authors, much like what Servetus had done with his Geography of Ptolemy (1535). These works were anonymous due to four reasons: (the main one) the strong penalty Servetus got from the University of Paris, through its Medicine, Law and Theology Faculties; the fact that these works had references to authors who were forbidden in the Spanish Empire, and opposed by the Sorbonne Faculty of Theology, such as Erasmus and Robert Estienne; the fact that some other authors mentioned by these works, such as Mathurin Cordier and Robert Estienne, were at the same time very close to John Calvin; the prohibition of any Biblical translation into any common language, pushed by the Spanish Empire.[96] The main  works which Servetus edited at Jean Frellon’s print shop were:

•  1543 Disticha de moribus nomine Catonis, Lyon, printed by Jean and François Frellon. One of the several Latin grammar treatises to Spanish, originally authored by Erasmus and Mathurin Cordier.[97]
• 1543 Retratos o tablas de las Historias del Testamento Viejo, Lyon, printed by Jean and François Frellon. The Spanish "sommes" or summaries of specific chapters from the Old Testament. Originally printed in 1538 at Lyon by Melchior & Gaspard Trechsel, with woodcuts by Hans Holbein (Icones). There had been also a French edition in 1539. In this Spanish edition Servetus included a poem for each of the 92 woodcuts.[98][99][100][101]
• 1543 Dioscorides, Lyon, printed by Jean and François Frellon. This work was a De Materia Medica, originally authored by Pedanius Dioscorides, and edited by the eminent Dr. Jean Ruel from Paris. Servetus added 20 long commentaries and 277 marginalia.[102][103][104] There is also a different edition (or "homage edition") of this Dioscorides which was published in 1554, a year after Servetus’s execution. In this 1554 edition printers B. Arnoullet, Frellon, Vincent and G. Rouillé included some of Servetus' comments from the 1543 Dioscorides, and added signed comments by Andrea Mattioli.[105] In addition, there seems to be an extensive manuscript by Servetus related to this Dioscorides of 1543: a copy of a 1537 Dioscorides published by Dionisus Corronius, which Servetus used as a workbook for developing his medical ideas while he was a medical student in Paris and Montpelier. The copy is kept at the Complutesian University, in Madrid.[106][107]
• 1543 Enchiridion. Dispensarium vulgo vocant, Lyon, printed by Jean and François Frellon. A pharmacological formulas handbook. Its previous edition had been completed by Thibault Lespleigney & François Chappuis. Servetus added 224 new formulas, credited 21 of them to his teacher prof. Sylvius, and also revealed some personal anecdotes regarding this professor. This is the twin work of 1543 Dioscorides, which formed a set for simples & compounds handbook.[108][109]
• 1549 De octo orationis partium constructione, Lyon, printed by Jean Frellon. One of the Latin grammar treatises to Spanish, previously edited by Colet, Lily, Erasmus, and Junien Ranvier – Robert Estienne’s print corrector.[110]
• 1548–1550 A Giuntina edition of Galen’s Opera Omnia, Lyon, printed by Jean Frellon. A massive philological revision of Galen's works, in 6 volumes. Its first edition had been published by printer Giunta in Venice.[111]
• 1551 Biblia Sacrosancta veteris et Novi Testamenti, Lyon, printed by Jean Frellon. In this Bible edition, Servetus included an expanded version of his own commentaries from the 1542 Holy Bible according to the translation of Santes Pagnino.[112]

• Hughes, Peter. "The Present State of Servetus Studies, Eighty Years Later." Journal of Unitarian Universalist History (2010/2011), Vol. 34, pp 47–70.

• Michael Servetus, Claudii Ptolemaeii Alexandrinii Geographicae (1535, Lyon, Trechsel)
• Michael Servetus, In Leonardum Fuchsium apologia (1536, Lyon, Hugetan)
• Michael Servetus, Syruporum universa ratio (1537, Paris, Simon de Colines) .
• Michael Servetus, Apologetica disceptatio pro astrologia (1538, Paris). It is completely reproduced on servetian Verdu Vicente's dissertation on such work, pp. 113–129. (Verdu Vicente, Astrologia y hermetismo en Miguel Servet, Directors: Mínguez Pérez, Carlos; Estal, Juan Manuel. Universitat de València, 1998).
• Jean Calvin, Defensio orthodoxae fidei de sacra Trinitate contra prodigiosos errores Michaelis Serveti... (Defense of Orthodox Faith against the Prodigious Errors of the Spaniard Michael Servetus...), Geneva, 1554. Calvin's Opere in the Corpus Reformatorum, vol. viii, 453–644. Ursus Books and Prints. Catalogue of Scarce Books, Americana, Etc. Bangs & Co, p. 41.
• Bonnet, Jules (1820–1892) Letters of John Calvin, Carlisle, Penn: The Banner of Truth Trust, 1980. ISBN 0-85151-323-9.
• Find in a Library Archived 24 February 2006 at the Wayback Machine with WorldCat. Contains seventy letters of Calvin, several of which discuss his plans for, and dealings with, Servetus. Also includes his final discourses and his last will and testament (25 April 1564).
• Jules Bonnet, Letters of John Calvin, 2 vols., 1855, 1857, Edinburgh, Thomas Constable and Co.: Little, Brown, and Co., Boston – The Internet Archive
• The Man from Mars: His Morals, Politics and Religion by William Simpson, San Francisco: E.D. Beattle, 1900. Excerpts from letters of Servetus, written from his prison cell in Geneva (1553), pp. 30–31. Google Books.
• The translation of Christianismi Restitutio into English (the first ever) by Christopher Hoffman and Marian Hillar was published so far in four parts. One part still remains to be published:
• ["The Restoration of Christianity. An English Translation of Christianismi restitutio, 1553, by Michael Servetus (1511–1553). Translated by Christopher A. Hoffman and Marian Hillar," (Lewiston, New York: Edwin Mellen Press, 2007). Pp. 409+xxix
• "Treatise on Faith and Justice of Christ’s Kingdom" by Michael Servetus. Selected and Translated from "Christianismi restitutio" by Christopher A. Hoffman and Marian Hillar (Lewiston, New York: Edwin Mellen Press, 2008). pp. 95 +xlv
• "Treatise Concerning the Supernatural Regeneration and the Kingdom of the Antichrist by Michael Servetus. Selected and Translated from Christianismi restitutio by Christopher A. Hoffman and Marian Hillar," (Lewiston, New York: Edwin Mellen Press, 2008). pp. 302+l
• "Thirty Letters to Calvin & Sixty Signs of the Antichrist by Michael Servetus." Translated from Christianismi restitutio by Christopher A. Hoffman and Marian Hillar (Lewiston, New York: Edwin Mellen Press, 2010). pp. 175 + lxxxvi