The steady growth of the religious reform movement in Poland led its opponents to the employment of extreme repressive measures. In 1534 the Polish clergy secured from the king an edict, forbidding the Polish nobility to send its youth to any seat of learning known or suspected to be heretical. Those that were at such universities were recalled. If any refused to return, they were to be deprived of all rights and privileges of citizenship. As was to be expected, the edict was ignored. Hence, in 1540, in response to an appeal from the clergy, the king issued a call on the starostas to enforce the aforesaid edict[89] and on the bishops to report any violations of it in order that the recalcitrant parties might be duly punished.[90] By a law of 1538, owing to the tendency of Germans to take up with heretical ideas, only native Poles were to be appointed to abbacies of Polish monastic institutions.[91] Moreover, in 1541 the king went so far as to threaten those receiving and harboring heretical ministers with the loss of all nobility rights and privileges.[92] And to cap the climax, in 1539, Peter Gamrat, bishop of Cracow, ordered Catherine Zalaszowska, an eighty-year old lady, the wife of Melchior Zalaszowski, a member of the Cracow City Council, to be burned, because of her opposition to the adoration of the eucharistic host. The order was carried out, and the old lady was executed.[93] However, this execution of Catherine Zalaszowska by the ecclesiastical authorities, and the threats of the king of 1540 and 1541, mark both the climax of the opposition and the end of the first period of the religious reform movement in Poland, the period of its early beginnings and defensive struggles. From now on the movement assumes an aggressive attitude. _Second Period, 1540-1548: Growing Aggressiveness._--By 1540 German Lutheranism in Poland became reenforced by Calvinism from Geneva. This new form of the religious reform movement recommended itself more favorably to the Poles because of its non-German origin, its recognition of laymen in church councils, and because it was considered more appropriate for a free republic.[94] Conversions to Calvinism among the higher classes in Poland became now more and more frequent. The relatives of the once famous Bishop and Cardinal Oleśnicki, the Stadnickis, the Sienieńskis, the Firleys, the Jazłowieckis, the Szafraniec family, and other aristocratic families of Little Poland became adherents of Calvinism.[95] The Grand Hetman of Poland, Jan Tarnowski, though not an avowed adherent of Calvinism, yet corresponded with John Calvin,[96] and openly opposed ecclesiastical jurisdiction and Rome’s influence.[97] And in 1539 Calvin dedicated his Commentary on the Mass to the young Crown Prince, Sigismund Augustus.[98]