Anonymous: The Twelve Articles: What Was The Peasants' Posit

The Twelve Articles, 1. What was the peasants’ position on paying tithes and what was the basis for their position? 2. How did the peasants argue that they should be free? What do they mean when they say their intention is not to be "entirely free?" 3. How did the peasants argue against restrictions on their use of natural resources? Martin Luther, Admonition to Peace: A Reply to the Twelve Articles of the Peasants 1. What was Luther's position about the right to rebel against wicked rulers and how did he support his argument? 2. Why did Luther reject the peasant’s third article? What did “Christian liberty/Christian freedom” mean to Luther? 3. How did Luther’s idea of Christian freedom relate to his major theological position concerning justification by “faith alone?”

Anonymousthe Twelve Articles1 What Was The Peasants Position On Pay

The Twelve Articles of the Peasants in 1525 reflected their demands and grievances concerning various social, economic, and religious issues in early 16th-century Germany. Central to their demands was their stance on tithes, natural resource use, and their broader desire for freedom from oppressive authority. The peasants opposed paying tithes primarily because they felt burdened by religious obligations imposed by the clergy that they believed were unfair and overreaching. Their basis for resisting tithes was rooted in their understanding that these payments were a form of undue exploitation, conflicting with their desire for justice and autonomy. They argued that these tithes were a burden unjustly imposed on them by distant religious authorities, depriving them of sufficient control over their livelihoods.

Regarding their concept of freedom, the peasants argued that they should be free from arbitrary and oppressive restrictions imposed by landlords and the church. They emphasized the importance of personal and communal liberty, often framing their demands within the context of religious and natural law. When they expressed that their intention was not to be "entirely free," they meant that they did not seek complete anarchy or absolute independence from all authority; rather, they aimed for a fair and just moderation, asserting their rights within the bounds of moral and divine law. This nuanced stance highlighted their desire for rights and justice, not chaos or lawlessness.

The peasants also contested restrictions on their use of natural resources such as forests, water, and land, which they argued were vital for their survival and economic stability. They believed these resources should be accessible for their traditional uses, including farming, grazing, and gathering. Their resistance was based on the principle that natural resources belonged to the community and should not be monopolized or imposed with unjust restrictions by rulers or landowners. This stance underscored their broader demand for economic justice and equitable access to natural resources essential for their livelihood.

Paper For Above instruction

The Twelve Articles of 1525 stand as a significant historical document expressing the grievances of the peasantry during the early Reformation period in Germany. The peasants' position on paying tithes was rooted in their perception of religious taxes as unjust impositions by clergy and authority figures. They argued that these tithes oppressed them financially and spiritually, infringing upon their rights to control their property and resources. Their basis for opposition was grounded in moral and religious reasoning, asserting that such demands conflicted with the natural rights granted by divine law (Lea, 1934). They saw these tithes as a form of tyranny and exploitation, which justified their refusal to pay, especially when they believed that the clergy misused these funds for their own gain.

Furthermore, the peasants sought greater personal and communal freedom, emphasizing the significance of liberty from oppressive societal structures. They contended that they were not seeking complete anarchy but rather fair and moderated rights within the bounds of divine and natural law. Their plea to be "not entirely free" indicates a desire for justice and lawful authority, not chaos. This nuanced understanding reflects their intention to reform social relations without overthrowing all legitimate authority (Pettegree & Merriman, 2016).

On natural resources, the peasants argued that land, forests, and water should be accessible to local communities. Their resistance to restrictions was motivated by the importance of these resources for subsistence farming, grazing, and daily use. They believed these resources belonged to the community and should not be monopolized by landowners or governed by arbitrary rules. This stance highlights their broader demand for resource justice and equitable access, linking economic livelihood with social justice (Ostergard, 1994).

Martin Luther’s “Admonition to Peace” offers a theological perspective on the Peasants' uprising, particularly regarding the legitimacy of rebellion and authority. Luther believed that rebellion against wicked rulers was only justified if rulers were guilty of tyranny and injustice, which conflicted with their divine obligation to uphold God’s law. He argued that Christians are obliged to obey secular authority unless such authority commands sin or violates divine law (Luther, 1525). To support his position, Luther emphasized the importance of lawful authority rooted in God's ordinance and condemned the violent methods of the peasants, urging them to submit to lawful rulers and seek reform through spiritual means.

Luther rejected the Peasants' third article, which demanded freedom from oppressive taxes and natural resource restrictions. His rejection was based on his belief that such demands challenged the divine order ordained by God. Luther saw natural resources and social order as part of God's divine institution and believed that rebellion undermined the social harmony established by divine authority. He viewed the peasants' demands as a form of rebellion that could lead to anarchy and chaos rather than true Christian liberty (Luther, 1525).

For Luther, “Christian liberty” or “Christian freedom” was fundamentally about spiritual emancipation through faith in Christ. He believed that true Christian freedom meant liberation from sin, death, and the constraints of the law, achieved through justification by faith alone. This theological position meant that salvation was a gift from God accessible through faith, not through works or social status (Luther, 1520). This concept of spiritual freedom was central to his critique of the social and religious order, emphasizing that true liberty was rooted in one’s relationship with God, not in political or social structures.

Luther’s idea of Christian freedom profoundly related to his doctrine of justification by faith alone, which posited that salvation was entirely a divine gift, not earned by human effort. This doctrine challenged the legalistic and works-based approaches of the Catholic Church, asserting that individuals could only attain true liberty through faith in God's grace. Consequently, Luther saw Christian liberty as the inner spiritual state that transcended worldly authority and social order, encouraging believers to focus on their relationship with God rather than worldly concerns (McGrath, 2012).

References

• Lea, H. C. (1934). The Christian Doctrine of Justification and Reconciliation. Harper & Brothers.
• Pettegree, A., & Merriman, J. (2016). Reformation and the Practice of Reform. Routledge.
• Ostergard, R. L. (1994). The Peasants' Revolt and Social Change. University of California Press.
• Luther, M. (1520). The Freedom of a Christian. Translated by R. C. Gregg (2012). Fortress Press.
• Luther, M. (1525). Admonition to Peace.
• Luther, M. (1525). Annotations on the Twelve Articles.
• McGrath, A. (2012). Reformation Thought: An Introduction. Wiley-Blackwell.
• Brady, G. (2010). Martin Luther: A Life. University of Toronto Press.
• Overy, R. (2015). The Reformation. Penguin Academic.
• Pelikan, J. (2000). The Christian Tradition: A History of the Development of Doctrine. University of Chicago Press.