sale of indulgences in Saxony, Luther hung out on the doors of the Wittenberg chapel, his
ninety-five theses against indulgences. His first protest against the Roman Church was very
timid. Luther protested against corruption. Thesis 21 read: ‘Advocates of indulgences are
mistaken when they say that through papal absolution a man is freed of all punishment.’
Thesis 27: ‘It is nonsense to preach that as soon as the penny jingles in the box, the soul
leaves purgatory.’ Luther was surprised at the effect of his theses. He gave impetus to a
movement which had started before him, and it engulfed all classes of Germany. Three
groups became engaged in the struggle: the Catholic conservatives, the middle-class
reformists, and the plebeian revolutionists. As a leader of the middle-class reformist
movement, Luther at first appealed to violence, to the use of fire and iron for the
extermination of the cancer that, he said, was destroying the world. He called for a decisive
struggle against the lay and clerical princes. Between 1517 and 1522, Luther was ready to
enter an alliance with the democratic factions. Between 1522 and 1525, however, he
betrayed his allies, the peasantry and the lower clergy. His change was due to the
Anabaptists in Zwickau and the peasant movement. He was also influenced by the uprising
of the knighthood (Autumn, 1522).
At the head of the uprising of the knighthood were Franz von Sickingen and Ulrich von
Hutten. The former was the commander, and the latter the ideologist of the movement.
Their hatred for the pope and the princes and their striving for the reconstruction of a
united Germany made them, by the middle of the Sixteenth Century, the heroes of the
German bourgeoisie. In substance, however, the movement of united knighthood in a
society where capitalism had begun to develop, was reactionary. Sickingen and Hutten
dreamed of a renewed mediaeval state where power was in the hands of the nobles and the
emperor was their subject. They never aimed at freeing the cities or the peasantry, though
they were compelled to appeal to them for aid. In the summer of 1522, Franz von
Sickingen led troops against the ‘priestly nest’ of Trier. But the armies of the united
Rhenish and Suabian princes dealt him a decisive blow. Many castles were destroyed and
many knights perished. Luther did not support that movement, but condemned it as well as
that of the peasants.
In his first works, where he called the princes ‘the greatest fools on earth and the most
heinous scoundrels,’ and in his first appeals relative to the Peasant War, Luther defended
the insurgents. He wrote, for instance, ‘It is not the peasants who arose against you masters,
but God himself, who wishes to punish you for your evil doings.’ Luther hoped to find in
the peasant movement a support for his struggle against Rome. But when, in April and
May, the peasantry revolted all over the country, burning and destroying castles, the
movement assuming a communist character, Luther defended the princes against the
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insurgent peasants. He attributed the movement to the peasants’ easy life. He urged the
princes to ‘strangle them as you would mad dogs.’ When the insurrection was quelled, he
bragged that he ‘had killed the peasants because he had given the orders to kill.’ ‘All their
blood is upon me,’ he said.
An alliance was established between Luther and the princes, who were well satisfied
with the acquisition of the church estates. The Reformation was profitable both to them and
to the insurgents of the big cities. In 1526, at a Diet session in Speyer, it was for the first
time decreed that the subject must follow the faith of his master. This saved the princes,
who openly joined Luther. It is true that in 1529 Catholic services were reinstated and the
confiscation of the lands of the clergy was halted in the provinces of the Lutheran princes,
but the Lutheran minority protested against this decision – hence the name Protestants. In
1530, at a Diet session in Augsburg, the Protestant princes submitted to Emperor Charles V
the so-called Augsburg Confession of the Lutherans. It consisted of two parts, the first
giving an exposition of the new faith, and the second condemning the corruption of the
Roman Church and outlining the necessary reforms.
‘We reject those,’ says the Augsburg Confession, ‘who preach that absolution can be
reached, not by faith, but by good deeds.’ Man can find favour in the eyes of God, says the
document, only by the word of God and by the guidance of the Holy Spirit. We must not, it
says, confuse the authority of the State with the authority of the pope; the Church has the
power to preach the Gospel and to perform rites, but it should not participate in the affairs
of the State.
The publication of the Augsburg Confession was not the end of the struggle. In
September, 1555, at the Augsburg Diet, the so-called Augsburg Religious Peace confirmed
the decision of 1526 relative to the obligation of the subjects to follow the faith of their
masters. This decision made it obvious that Germany was to remain dismembered, under
the rule of the princes.
Lutherism became the religion of the economically backward countries. It spread in
northern and western Germany, Denmark and Sweden, where the princes, the bishops and
the landlords became the protectors of the Lutheran Church. But even this partial reform
could succeed only as a result of the revolutionary movement of the peasantry, the cities
and the knighthood.
14.
Joachim of Floris (of Calabria) – An Italian mystic of the Twelfth Century. His
doctrine of the eternal gospel is known under the name of Joachimism. In his conception,
the Apocalypse teaches us that the world passes through three ages, the age of the Law, or
of the Father, the age of the Gospel, or of the Son, and the age of the Spirit, which will
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bring the ages to an end. The first age, he said, corresponds to the Old Testament, the rule
of lay authority, of external law and the preponderance of the flesh. The second age marks
the predominance of the clergy, and the combination of spiritual and material interests.
This, he said, was the age he lived in. The third age, he prophesied, would soon come and
would be marked by a dominance of the spirit over the flesh, the monks becoming the
ruling power, and the eternal gospel being the law of the world. Joachim denied that
humanity was saved by Christ.
Joachim was of an urban family. Stricken by the horrors of the plague epidemic, he
became a monk and founded the monastery of San Giovanni in Fiore. He wrote two books:
The Concordance Between the New and the Old Testaments and Commentary on the
Apocalypse. Several decades later (1260), the Joachimites were cursed by the pope and
severely persecuted.
15.
Nicolas Storch – A cloth-maker in Zwickau, were he became famous by preaching
religious communism. Thomas Muenzer was under his influence and asserted that he knew
the Bible better than all priests combined. In a short time, a whole community, which
counted twelve apostles in its midst, gathered around Storch. His disciples believed that the
truth was given to him in holy revelations. On May 16, 1521, the community of Zwickau
invited a new preacher, Nicolas Hausmann of Schneeberg, a devoted friend of Luther’s,
and thus Storch’s activities met with a stubborn opposition. He was expelled from the city,
and went to the city of Wittenberg, where the ‘Zwickau prophets’ hoped to find support in
Carlstadt, a former co-worker of Luther. But they were compelled to flee to southern
Germany where Storch dreamed of establishing the kingdom of God on earth. A holy
revelation, he said, made clear to him the true paths of social reformation. In 1522, Storch
settled in Thuringia, where he became one of the initiators and leaders of the Peasant War.
In collaboration with Muenzer, Pfeifer and others, he composed a programme of demands,
which declared property to belong to all alike, since God had created all men equally bare
and had given to them everything on the land, in the water and under the sky. All officers,
lay and ecclesiastical alike, the programme said, must be removed from their offices, or
killed. Every man could freely preach the law of God, as every one had a free will and was
able to accept the good and reject the evil. Storch died in Munich in 1525.
16.
György Dózsa – Leader of the peasant insurrection of the Sixteenth Century in
Hungary. At that time, the struggle between the absolute power of the king and the feudal
lords of Hungary still continued. After the death of King Matthias, who, supported by the
people, had conducted a successful struggle against the feudal lords, the latter regained the
upper hand under Uladislaus, and abolished all the reforms of King Matthias including the
standing army. The country was suffering under the struggles of the feudal lords. In 1514,
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the pope declared a new crusade against the Mohammedans. György Dózsa, who had
become famous as a warrior in the fight against the Turks, was offered the post of
commander. Within twenty days he gathered a people’s militia numbering 60,000 men.
Dózsa was the head of military operations. He was accompanied by two priests, who
aroused the soldiers, peasants and city folk by their sermons. The feudal lords were loath to
let their servants join the crusade, and, as harvest time was approaching, they demanded
their return. In reply, Dózsa and the priests appealed to the people to rebel. The peasants
arose all over Hungary, and the war with the feudal barons began. The situation of the
peasantry in Hungary of that time was less intolerable than it was in the other countries, but
having a little more freedom in Hungary, the peasants felt more keenly the yoke of
serfdom. Incessant wars with the Turks were ruining the country, the population was being
enormously depleted, and the peasants found themselves in a position to force upon the
feudal lords a number of concessions. The peasants, however, being skilled in the art of
war, hoped for full liberation. The lower clergy of the villages, hating the princes of the
Church, joined the peasants. But they, along with the city middle-class, which also joined
the peasant movement, soon betrayed it.
The leaders of the peasant uprising (1514) preached that the nobles were a criminal
class which had enslaved the body and the soul of the peasant. They encouraged the
destruction of the houses and the castles of the lords. György Dózsa, who had taught the
peasants the use of arms, called them to rise all over the country. An army of feudal barons
under John Zápolya moved against him. This army, aided by the city middle-class and the
nobility, the former allies of the peasants, suppressed the movement cruelly. György Dózsa
offered long and stubborn resistance. He proclaimed a republic declaring the power of the
king and the privileged classes abolished. Notwithstanding the sympathy of the peasant
masses throughout the country, György Dózsa was defeated at Temesvár. His execution
was a refined torture. He was placed on a red hot iron throne, his head was adorned with a
red hot iron crown, and a red hot iron sceptre was forced into his hand. Dózsa’s only
exclamation was: ‘These hounds!’ No less than 60,000 peasants were killed in this
uprising. The lords in Diet assembled, decided to increase the burden of the peasantry and
declared serfdom a perpetual institution.
17.
The War of the Roses (1455–1485) – After the termination of the Hundred Years’ War
between England and France (1339–1450) and after the English armies were compelled to
evacuate France, a bloody war started between the two dynasties, Lancaster and York,
which lasted over thirty years. The Lancaster dynasty, with a red rose as its emblem,
represented the interests of the large feudal masters in Wales and in the north where their
large estates were located. The York dynasty, with a white rose as its emblem, depended on
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the commercial southeast, the city population, the peasants and the House of Commons.
The stubborn feud between the two dynasties was to decide whether England would
become an absolute monarchy in case of the victory of the York dynasty, or whether it
would be divided among the feudal masters with the victory of the Lancaster dynasty.
As early as the Fourteenth Century, large land possessions concentrated in the hands of
a few noble families. In the Fifteenth Century, the House of Lords counted only one-third
of its old members. The surviving dynasties annexed the land of those families that had
disappeared. When the Hundred Years’ War was over, the army was disbanded and the
former soldiers taken into the service of the feudal masters. In the second half of the
Fifteenth Century, the war between the two dynasties began. In the battle of Northampton
(1460), York captured the king and compelled the House of Lords to recognise him as the
protector of the state and the heir to the throne. He was defeated by the army of the hostile
dynasty, but his son Edward returned to London victorious (1451). Edward’s armies dealt
mercilessly with the nobility. In the Taunton battle, forty-two knights and two lords were
executed, while Warwick, one of Edward’s commanders, saw to it that little harm was done
to the Commoners.
The ascension to the throne of Edward IV, that is, the victory of the White Rose,
marked the beginning of the period of absolutism. Edward IV did not raise the question of
his election by the English Parliament. He expelled all feudal masters, even his closest
friends who opposed his will (his fight against Warwick, ‘the maker of kings’). In his
struggle against the feudal masters he used hired armies, thus making the feudal militia
superfluous. He cruelly annihilated the adherents of the Lancaster dynasty. To make his
victory secure, he refused to make new compulsory loans, and to secure the aid of the
peasantry he demanded of Parliament laws prohibiting the dispossession of peasants. Thus
the War of the Roses strengthened absolutism in England.
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Document Outline - The Peasant War in Germany
- Contents
- Preface to the Second Edition (1870)
- Addendum to the Preface
- Chapter 1 The Economic Situation and Social Classes in Germany
- Chapter 2 The Main Opposition Groups and their Programmes; Luther and Muenzer
- Chapter 3 Precursors: Peasant Uprisings, 1475–1517
- Chapter 4 Uprising of the Nobility
- Chapter 5 The Peasant War in Suabia and Franconia
- Chapter 6 The Peasant War in Thuringia, Alsace and Austria
- Chapter 7 Significance of the Peasant War
- The Twelve Articles of the Peasants
- Comments by D. Riazanov
- Facsimile of opening pages from the 1870 edition
- Notes
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