George Mason University Wk 3 16Th Century Media Influences Essay Write 4-6 page analytical essay that answers the following question in a thesis statement

George Mason University Wk 3 16Th Century Media Influences Essay Write 4-6 page analytical essay that answers the following question in a thesis statement and with supporting arguments/evidence: What are 2-3 ways in which Martin Luther and Lucas Cranach depict the Papacy in these visual sources, and, why do you think this could have been a successful way to persuade the common public? Your essay must include:

A clear introduction with a clear thesis statement/argument.

Evidence that supports your thesis statement. This can include descriptions of the woodcuts and the accompanying poems, excerpts from articles on Canvas, or from Luther’s Ninety-Five Theses.

A conclusion that reiterates your argument.

Everything is on the attached files

for example: HI – Writing Assignment #2-1.docx ( is for the assignment directions which you should read carefully and do the exact)

Essay Tips – Writing Assignment #2.docx ( is to help you know how the professor wants us to write )

Some resources including the attached ones

https://clas.uiowa.edu/history/teaching-and-writing-center/guides/source-identification/primary-source

https://libguides.mnhs.org/photos/primary HI 375 OLA 2 – Renaissance & Reformation
Tips for Writing Assignment #2: “Reformation Propaganda”
Basic Tips
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Read the instructions of the assignment thoroughly!
Do not get bogged down by presenting historical background information on the Reformation. You know
the history (based on Lectures), and I know the history already!
Examine the images one at a time and take notes on all the details you see.
Organize your essay first by creating an Outline of sections.
CITE all your information!
DO NOT USE INTERNET RESOURCES. THESE WILL GUIDE YOU IN THE WRONG DIRECTION AND NOT ALLOW
YOU TO LEARN THE ANALYTICAL SKILLS YOU SHOULD BE DEVELOPING.
Tips on the structure of the essay
Your essay should follow a fairly basic outline to present your arguments successfully and thoroughly. This is not a
report on the history of the Reformation, but an analysis of a specific source and its uses during this period.
Outline Suggestions
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Introduction
Paragraph’s 1 – 2 should Introduce the Reformation briefly and succinctly. Discuss how the propaganda
pieces fit within this historical context. In this section you must introduce your thesis statement. The
thesis statement for this specific assignment must directly address the images you are analyzing within
the context of the reformation and answer the question posed in Writing Assignment #2.
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Body of the essay
This should be organized into 2 – 3 sections each with a specific topic that answer the question posed in
the Assignment (What are 2-3 ways in which Martin Luther and Lucas Cranach depict the Papacy in these
visual sources, and, why do you think this could have been a successful way to persuade the common
public?). This section can be as many paragraphs as you need to explain your arguments. Here is a very
basic example on how you can do this for the beginning of each section:
Example. Lucas Cranach and Martin Luther depict the papacy as looking like X for the purposes of
explaining Y. This could successful in spreading the message of the Reformation to the common people
because Z. [The rest of the section should be supported with ideas from Luther’s 95 thesis, if possible, or
with the secondary materials you have access to].
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Conclusion
Final paragraphs of your essay should reiterate your main idea and give us a brief condensed summary of
what you just argued. You may finish off this discussion with statement that addresses the Reformation,
or the way the humans think, or with a connection to contemporary society.
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Renaissance & Reformation
Writing Assignment #2: “Reformation Propaganda”
Purpose:
When Protestant Reformation began the movement gained support and was successful because Martin Luther and his
followers utilized a recent invention to disseminate their ideas to the public: the printing
press. Through this use of technology, Luther and his followers circulated pamphlets,
letters, biblical excerpts, and woodcuts (a type of print making) depicting the evils of the
Catholic Church. One of Luther’s supporters was the artists Lucas Cranach, who designed
numerous Anti-Catholic woodcuts at Luther’s behest.
The purpose of Writing Assignment #2 will be to examine, analyze, and discuss how
Cranach’s Reformation woodcuts were used to disseminate Luther’s ideas and what their
message to the common man was. This is an analytical writing assignment that will be
based on your readings and knowledge of the Reformation, Luther’s works, and your own
interpretation of these artistic productions.
Directions:
1) Before you begin this assignment you must watch Lecture #9: The Reformation, read the Nine-Five Theses by Martin
Luther, and “The Reformation a Very Short Introduction” on Canvas.
2) After reading the preliminary materials, examine the woodcut prints in pages 2-7 of this document. Pay particular
attention to the imagery issued, the accompanying poetry, and the actions of the characters depicted.
3) Write 4-6 page analytical essay that answers the following question in a thesis statement and with supporting
arguments/evidence: What are 2-3 ways in which Martin Luther and Lucas Cranach depict the Papacy in these visual sources,
and, why do you think this could have been a successful way to persuade the common public? Your essay must include:
•
•
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A clear introduction with a clear thesis statement/argument.
Evidence that supports your thesis statement. This can include descriptions of the woodcuts and the accompanying
poems, excerpts from articles on Canvas, or from Luther’s Ninety-Five Theses.
A conclusion that reiterates your argument.
Requirements:
2 Drafts due on different dates, 4 – 6 full pages, Double-Spaced, 11 or 12 pt. font size
Citations of Sources:
Please cite all your sources including any ideas from the articles, quotes from the primary documents, and the woodprints
using either parenthetical citations or footnotes. NO OUTSIDE INTERNET SOURCES. I WILL KNOW IF YOU USE THEM!
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Parenthetical Citation Examples – These are in-text citations
(Martin Luther, Ninety-Five Thesis, thesis #4) or (Lucas Cranach, Figure 1)
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Footnote Citation Examples – At the end of the page. On MS WORD click on References →Insert Footnote
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Martin Luther, Ninety-Five Thesis, thesis #4
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Lucas Cranach, Figure 1.
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Figure 1.
“Here the Kissing of the Pope’s Feet is taunted.”
From Against the Papacy in Rome, Instituted by the Devil
Lucas Cranach, ca. 1545
Text:
Latin: PAPA LOQVITUR. Sententiae nostrae etiam iniustae metuendae sunt. Responsio. Maledetta
Aspice nudatas gens furiosa nates. Ecco qui Papa el mio belvedere.”
Translation: THE POPE SPEAKS: Our sentences are to be feared, even if unjust. Response: Be damned!
Behold, o furious race, our bared buttocks. Here, Pope, is my ‘belvedere’
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Figure 2.
“The Pope is Worshiped as an Earthly God”
From Against the Papacy in Rome, Instituted by the Devil
Lucas Cranach, ca. 1545
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Figure 3.
“The Birth and Origin of the Pope”
From Against the Papacy in Rome, Instituted by the Devil
Lucas Cranach, ca. 1545
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Figure 4.
“The Pope as Doctor of Theology and Master of the Faith”
From Against the Papacy in Rome, Instituted by the Devil
Lucas Cranach, ca. 1545
Accompanying y poem written by Martin Luther:
Der Bapst kan allein auslegen
Die schrifft: und jrthum ausfegen
Wie der Esel allein pfeiffen
Kan: und die noten recht greiffen.
The pope alone can interpret
the Scriptures and sweep out error
just as much as the ass alone can play the pipes
and understand the notes correctly
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Figure 5.
“The Kingdom of Satan and the Pope (2 Thessalonians 2)”
From Against the Papacy in Rome, Instituted by the Devil
Lucas Cranach, ca. 1545
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Figure 6.
From the Passional Christi vnnd Antichristi. [The Passionary of Christ and the Anti-Christ]
Lucas Cranach, ca. 1521
Explanation:
Christ humbly washes the feet of his disciples (left).
The pope has his feet kissed by his subordinates (right).
MARTIN LUTHER
95 THESES
DISPUTATION OF DOCTOR MARTIN LUTHER
ON THE POWER AND EFFICACY OF
INDULGENCES
OCTOBER 31, 1517
Out of love for the truth and the desire to bring it to light,
the following propositions will be discussed at Wittenberg,
under the presidency of the Reverend Father Martin Luther,
Master of Arts and of Sacred Theology, and Lecturer in
Ordinary on the same at that place. Wherefore he requests that
those who are unable to be present and debate orally with us,
may do so by letter.
In the Name our Lord Jesus Christ. Amen.
1. Our Lord and Master Jesus Christ, when He said Poenitentiam
agite, willed that the whole life of believers should be
repentance.
2. This word cannot be understood to mean sacramental penance,
i.e., confession and satisfaction, which is administered by
the priests.
3. Yet it means not inward repentance only; nay, there is no
inward repentance which does not outwardly work divers
mortifications of the flesh.
4. The penalty [of sin], therefore, continues so long as
hatred of self continues; for this is the true inward
repentance, and continues until our entrance into the kingdom
of heaven.
5. The pope does not intend to remit, and cannot remit any
penalties other than those which he has imposed either by his
own authority or by that of the Canons.
6. The pope cannot remit any guilt, except by declaring that
it has been remitted by God and by assenting to God’s
remission; though, to be sure, he may grant remission in cases
reserved to his judgment. If his right to grant remission in
such cases were despised, the guilt would remain entirely
unforgiven.
7. God remits guilt to no one whom He does not, at the same
time, humble in all things and bring into subjection to His
vicar, the priest.
8. The penitential canons are imposed only on the living, and,
according to them, nothing should be imposed on the dying.
9. Therefore the Holy Spirit in the pope is kind to us,
because in his decrees he always makes exception of the
article of death and of necessity.
10. Ignorant and wicked are the doings of those priests who,
in the case of the dying, reserve canonical penances for
purgatory.
11. This changing of the canonical penalty to the penalty of
purgatory is quite evidently one of the tares that were sown
while the bishops slept.
12. In former times the canonical penalties were imposed not
after, but before absolution, as tests of true contrition.
13. The dying are freed by death from all penalties; they are
already dead to canonical rules, and have a right to be
released from them.
14. The imperfect health [of soul], that is to say, the
imperfect love, of the dying brings with it, of necessity,
great fear; and the smaller the love, the greater is the fear.
15. This fear and horror is sufficient of itself alone (to say
nothing of other things) to constitute the penalty of
purgatory, since it is very near to the horror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair,
almost-despair, and the assurance of safety.
17. With souls in purgatory it seems necessary that horror
should grow less and love increase.
18. It seems unproved, either by reason or Scripture, that
they are outside the state of merit, that is to say, of
increasing love.
19. Again, it seems unproved that they, or at least that all
of them, are certain or assured of their own blessedness,
though we may be quite certain of it.
20. Therefore by “full remission of all penalties” the pope
means not actually “of all,” but only of those imposed by
himself.
21. Therefore those preachers of indulgences are in error, who
say that by the pope’s indulgences a man is freed from every
penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which,
according to the canons, they would have had to pay in this
life.
23. If it is at all possible to grant to any one the remission
of all penalties whatsoever, it is certain that this remission
can be granted only to the most perfect, that is, to the very
fewest.
24. It must needs be, therefore, that the greater part of the
people are deceived by that indiscriminate and highsounding
promise of release from penalty.
25. The power which the pope has, in a general way, over
purgatory, is just like the power which any bishop or curate
has, in a special way, within his own diocese or parish.
26. The pope does well when he grants remission to souls [in
purgatory], not by the power of the keys (which he does not
possess), but by way of intercession.
27. They preach man who say that so soon as the penny jingles
into the money-box, the soul flies out [of purgatory].
28. It is certain that when the penny jingles into the
money-box, gain and avarice can be increased, but the result
of the intercession of the Church is in the power of God
alone.
29. Who knows whether all the souls in purgatory wish to be
bought out of it, as in the legend of Sts. Severinus and
Paschal.
30. No one is sure that his own contrition is sincere; much
less that he has attained full remission.
31. Rare as is the man that is truly penitent, so rare is also
the man who truly buys indulgences, i.e., such men are most
rare.
32. They will be condemned eternally, together with their
teachers, who believe themselves sure of their salvation
because they have letters of pardon.
33. Men must be on their guard against those who say that the
pope’s pardons are that inestimable gift of God by which man
is reconciled to Him;
34. For these “graces of pardon” concern only the penalties of
sacramental satisfaction, and these are appointed by man.
35. They preach no Christian doctrine who teach that
contrition is not necessary in those who intend to buy souls
out of purgatory or to buy confessionalia.
36. Every truly repentant Christian has a right to full
remission of penalty and guilt, even without letters of
pardon.
37. Every true Christian, whether living or dead, has part in
all the blessings of Christ and the Church; and this is
granted him by God, even without letters of pardon.
38. Nevertheless, the remission and participation [in the
blessings of the Church] which are granted by the pope are in
no way to be despised, for they are, as I have said, the
declaration of divine remission.
39. It is most difficult, even for the very keenest
theologians, at one and the same time to commend to the people
the abundance of pardons and [the need of] true contrition.
40. True contrition seeks and loves penalties, but liberal
pardons only relax penalties and cause them to be hated, or at
least, furnish an occasion [for hating them].
41. Apostolic pardons are to be preached with caution, lest
the people may falsely think them preferable to other good
works of love.
42. Christians are to be taught that the pope does not intend
the buying of pardons to be compared in any way to works of
mercy.
43. Christians are to be taught that he who gives to the poor
or lends to the needy does a better work than buying pardons;
44. Because love grows by works of love, and man becomes
better; but by pardons man does not grow better, only more
free from penalty.
45. Christians are to be taught that he who sees a man in
need, and passes him by, and gives [his money] for pardons,
purchases not the indulgences of the pope, but the indignation
of God.
46. Christians are to be taught that unless they have more
than they need, they are bound to keep back what is necessary
for their own families, and by no means to squander it on
pardons.
47. Christians are to be taught that the buying of pardons is
a matter of free will, and not of commandment.
48. Christians are to be taught that the pope, in granting
pardons, needs, and therefore desires, their devout prayer for
him more than the money they bring.
49. Christians are to be taught that the pope’s pardons are
useful, if they do not put their trust in them; but altogether
harmful, if through them they lose their fear of God.
50. Christians are to be taught that if the pope knew the
exactions of the pardon-preachers, he would rather that St.
Peter’s church should go to ashes, than that it should be
built up with the skin, flesh and bones of his sheep.
51. Christians are to be taught that it would be the pope’s
wish, as it is his duty, to give of his own money to very many
of those from whom certain hawkers of pardons cajole money,
even though the church of St. Peter might have to be sold.
52. The assurance of salvation by letters of pardon is vain,
even though the commissary, nay, even though the pope himself,
were to stake his soul upon it.
53. They are enemies of Christ and of the pope, who bid the
Word of God be altogether silent in some Churches, in order
that pardons may be preached in others.
54. Injury is done the Word of God when, in the same sermon,
an equal or a longer time is spent on pardons than on this
Word.
55. It must be the intention of the pope that if pardons,
which are a very small thing, are celebrated with one bell,
with single processions and ceremonies, then the Gospel, which
is the very greatest thing, should be preached with a hundred
bells, a hundred processions, a hundred ceremonies.
56. The “treasures of the Church,” out of which the pope.
grants indulgences, are not sufficiently named or known among
the people of Christ.
57. That they are not temporal treasures is certainly evident,
for many of the vendors do not pour out such treasures so
easily, but only gather them.
58. Nor are they the merits of Christ and the Saints, for even
without the pope, these always work grace for the inner man,
and the cross, death, and hell for the outward man.
59. St. Lawrence said that the treasures of the Church were
the Church’s poor, but he spoke according to the usage of the
word in his own time.
60. Without rashness we say that the keys of the Church, given
by Christ’s merit, are that treasure;
61. For it is clear that for the remission of penalties and of
reserved cases, the power of the pope is of itself sufficient.
62. The true treasure of the Church is the Most Holy Gospel of
the glory and the grace of God.
63. But this treasure is naturally most odious, for it makes
the first to be last.
64. On the other hand, the treasure of indulgences is
naturally most acceptable, for it makes the last to be first.
65. Therefore the treasures of the Gospel are nets with which
they formerly were wont to fish for men of riches.
66. The treasures of the indulgences are nets with which they
now fish for the riches of men.
67. The indulgences which the preachers cry as the “greatest
graces” are known to be truly such, in so far as they promote
gain.
68. Yet they are in truth the very smallest graces compared
with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of
apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and
attend with all their ears, lest these men preach their own
dreams instead of the commission of the pope.
71 . He who speaks against the truth of apostolic pardons, let
him be anathema and accursed!
72. But he who guards against the lust and license of the
pardon-preachers, let him be blessed!
73. The pope justly thunders against those who, by any art,
contrive the injury of the traffic in pardons.
74. But much more does he intend to thunder against those who
use the pretext of pardons to contrive the injury of holy love
and truth.
75. To think the papal pardons so great that they could
absolve a man even if he had committed an impossible sin and
violated the Mother of God — this is madness.
76. We say, on the contrary, that the papal pardons are not
able to remove the very least of venial sins, so far as its
guilt is concerned.
77. It is said that even St. Peter, if he were now Pope, could
not bestow greater graces; this is blasphemy against St. Peter
and against the pope.
78. We say, on the contrary, that even the present pope, and
any pope at all, has greater graces at his disposal; to wit,
the Gospel, powers, gifts of healing, etc., as it is written
in I. Corinthians xii.
79. To say that the cross, emblazoned with the papal arms,
which is set up [by the preachers of indulgences], is of equal
worth with the Cross of Christ, is blasphemy.
80. The bishops, curates and theologians who allow such talk
to be spread among the people, will have an account to render.
81. This unbridled preaching of pardons makes it no easy
matter, even for learned men, to rescue the reverence due to
the pope from slander, or even from the shrewd questionings of
the laity.
82. To wit: — “Why does not the pope empty purgatory, for the
sake of holy love and of the dire need of the souls that are
there, if he redeems an infinite number of souls for the sake
of miserable money with which to build a Church? The former
reasons would be most just; the latter is most trivial.”
83. Again: — “Why are mortuary and anniversary masses for the
dead continued, and why does he not return or permit the
withdrawal of the endowments founded on their beha…
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