Peasants represent the small community mainly composed of farmers, agricultural worker of low social status, a county man or a worker from common and poor community. They are the natives of rural areas and usually the people who are untouched from citizen laws and practices. Peasants live in every country but the Peasants of Germany are much famous for the Peasants revolt in 16th Century.
Before talking much about the revolt, one must need to understand the concept of ‘Christian Liberty’ which has the main role in the Peasants’ Revolt. The Christian Liberty concept is used by many communities as the way they wanted to use but what Bible says or refers to it, is more important. Christian liberty is originated in the Bible in more than a few concepts. For case in point, liberty and freedom for the Christian can stand with the intention that he or she has been unchained from the outcome of sin by belief in Jesus Christ (Romans 6:23). Also, Christian liberty can pass on to being at liberty from the power of sin in one’s existence by daily faith in Jesus Christ as Lord of one’s nature as well as conduct. Into the bargain, Christian liberty can represent that Christians are unchained from the Jewish Law of Moses.
As a final point, Christian liberty can denote that the Christians are not tied up in respect to such commotion that is not particularly forbidden in the Bible. Consequently, one can undergo liberated to be involved in that commotion on condition that it doesn’t “stagger” or “offend” any other citizen Christians. For the most part of these activities rotate just about the societal and communal norms, for instance whether or not to be dressed in certain types of clothes, jewelry, make-up, dancing, piercings, tattoos as well as carrying out some things, for instance smoking, public drinking, leisure gambling, either videos or watching films and dramas.
Besides, Christians who are inclined to vigorously encourage such liberties can every now and then fall into a loose standard of living as an unmanageable living and on the supplementary side; the native Christians who have a predisposition to energetically limit these liberties can occasionally plunge into a legalistic way of life of being described by what they are “in opposition to.” Thus, it is prudent to look and seek what the God as said in his book and check whether or not a particular doing is essentially prohibited in the God words. If it is, it must be evaded and passed on. If it is not prohibited, then we be supposed to seek to settle on how the movement reflects on our standing as Christians plus whether it will lend a hand to us or hinder us in presenting on behalf of Jesus to unbelievers around us, whether it enlightens them or not.
The above was all how Bible says about this concept and how it should be used. Now we must see the side where the Peasants used this term as the cause of their revolt. The peasants’ concept of Christian Liberty got very flexible with the time. According to them, being corrupt at not paying taxes and doing the civil duties is not a sin as per Christian Liberty. The peasants were of the view that they are spending their lives as per the Bible’s leisure of Christian Liberty and no one can enforce any law at us. Before the revolt, they were supposed to pay heavy taxes and follow a formal law which they denied and a revolt happened.
Peasants represent the small community mainly composed of farmers, agricultural worker of low social status, a county man or a worker from common and poor community. They are the natives of rural areas and usually the people who are untouched from citizen laws and practices. Peasants live in every country but the Peasants of Germany are much famous for the Peasants revolt in 16th Century.
Before talking much about the revolt, one must need to understand the concept of ‘Christian Liberty’ which has the main role in the Peasants’ Revolt. The Christian Liberty concept is used by many communities as the way they wanted to use but what Bible says or refers to it, is more important. Christian liberty is originated in the Bible in more than a few concepts. For case in point, liberty and freedom for the Christian can stand with the intention that he or she has been unchained from the outcome of sin by belief in Jesus Christ (Romans 6:23). Also, Christian liberty can pass on to being at liberty from the power of sin in one’s existence by daily faith in Jesus Christ as Lord of one’s nature as well as conduct. Into the bargain, Christian liberty can represent that Christians are unchained from the Jewish Law of Moses.
As a final point, Christian liberty can denote that the Christians are not tied up in respect to such commotion that is not particularly forbidden in the Bible. Consequently, one can undergo liberated to be involved in that commotion on condition that it doesn’t “stagger” or “offend” any other citizen Christians. For the most part of these activities rotate just about the societal and communal norms, for instance whether or not to be dressed in certain types of clothes, jewelry, make-up, dancing, piercings, tattoos as well as carrying out some things, for instance smoking, public drinking, leisure gambling, either videos or watching films and dramas.
Besides, Christians who are inclined to vigorously encourage such liberties can every now and then fall into a loose standard of living as an unmanageable living and on the supplementary side; the native Christians who have a predisposition to energetically limit these liberties.
However, in my opinion, the description of Christian Liberty described by Luther in his 9 Thesis is more clear and concise. It is a well formulated and balanced form of freedom which is not harmful at all for the state. Luther’s interpretation of this concept is not rigid and is applicable. However, peasants have evidently imposed the ways they wanted to.
Works Cited
Luther, Martin, Henry Eyster Jacobs, and Adolph Spaeth. Works of Martin Luther: With introductions and notes. Vol. 2. AJ Holman company, 1915.
Luther, Martin. “Admonition to peace: a reply to the Twelve Articles of the peasants in Swabia.” Luther’s Works 46 (1967): 17-43.
