Luther secretly returned to Wittenberg on 6 March 1522.
He wrote to the Elector: "During my absence, Satan has entered my sheepfold, and committed ravages which I cannot repair by writing, but only by my personal presence and living word."
For eight days in Lent, beginning on Invocavit Sunday, 9 March, Luther preached eight sermons, which became known as the "Invocavit Sermons".
In these sermons, he hammered home the primacy of core Christian values such as love, patience, charity, and freedom, and reminded the citizens to trust God's word rather than violence to bring about necessary change.

Do you know what the Devil thinks when he sees men use violence to propagate the gospel?
He sits with folded arms behind the fire of hell, and says with malignant looks and frightful grin: "Ah, how wise these madmen are to play my game!
Let them go on; I shall reap the benefit.
I delight in it."
But when he sees the Word running and contending alone on the battle-field, then he shudders and shakes for fear.

The effect of Luther's intervention was immediate.
After the sixth sermon, the Wittenberg jurist Jerome Schurf wrote to the elector: "Oh, what joy has Dr. Martin's return spread among us!
His words, through divine mercy, are bringing back every day misguided people into the way of the truth."

Luther next set about reversing or modifying the new church practices.
By working alongside the authorities to restore public order, he signalled his reinvention as a conservative force within the Reformation.
After banishing the Zwickau prophets, he now faced a battle against not only the established Church but also the radical reformers who threatened the new order by fomenting social unrest and violence.

Despite his victory in Wittenberg, Luther was unable to stifle radicalism further afield.
Preachers such as Thomas Müntzer and Zwickau prophet Nicholas Storch found support amongst poorer townspeople and peasants between 1521 and 1525.
There had been revolts by the peasantry on a smaller scale since the 15th century.
Luther's pamphlets against the Church and the hierarchy, often worded with "liberal" phraseology, now led many peasants to believe he would support an attack on the upper classes in general.
Revolts broke out in Franconia, Swabia, and Thuringia in 1524, even drawing support from disaffected nobles, many of whom were in debt.
Gaining momentum under the leadership of radicals such as Müntzer in Thuringia, and Hipler and Lotzer in the south-west, the revolts turned into war.

Luther sympathised with some of the peasants' grievances, as he showed in his response to the Twelve Articles in May 1525, but he reminded the aggrieved to obey the temporal authorities.
During a tour of Thuringia, he became enraged at the widespread burning of convents, monasteries, bishops' palaces, and libraries.
In Against the Murderous, Thieving Hordes of Peasants, written on his return to Wittenberg, he gave his interpretation of the Gospel teaching on wealth, condemned the violence as the devil's work, and called for the nobles to put down the rebels like mad dogs:
Therefore let everyone who can, smite, slay, and stab, secretly or openly, remembering that nothing can be more poisonous, hurtful, or devilish than a rebel ... For baptism does not make men free in body and property, but in soul; and the gospel does not make goods common, except in the case of those who, of their own free will, do what the apostles and disciples did in Acts 4 [:32–37].
They did not demand, as do our insane peasants in their raging, that the goods of others—of Pilate and Herod—should be common, but only their own goods.
Our peasants, however, want to make the goods of other men common, and keep their own for themselves.
Fine Christians they are!
I think there is not a devil left in hell; they have all gone into the peasants.
Their raving has gone beyond all measure.

Luther justified his opposition to the rebels on three grounds.
First, in choosing violence over lawful submission to the secular government, they were ignoring Christ's counsel to "Render unto Caesar the things
Luther secretly returned to Wittenberg on 6 March 1522. He wrote to the Elector: "During my absence, Satan has entered my sheepfold, and committed ravages which I cannot repair by writing, but only by my personal presence and living word." For eight days in Lent, beginning on Invocavit Sunday, 9 March, Luther preached eight sermons, which became known as the "Invocavit Sermons". In these sermons, he hammered home the primacy of core Christian values such as love, patience, charity, and freedom, and reminded the citizens to trust God's word rather than violence to bring about necessary change.
Do you know what the Devil thinks when he sees men use violence to propagate the gospel? He sits with folded arms behind the fire of hell, and says with malignant looks and frightful grin: "Ah, how wise these madmen are to play my game! Let them go on; I shall reap the benefit. I delight in it." But when he sees the Word running and contending alone on the battle-field, then he shudders and shakes for fear.
The effect of Luther's intervention was immediate. After the sixth sermon, the Wittenberg jurist Jerome Schurf wrote to the elector: "Oh, what joy has Dr. Martin's return spread among us! His words, through divine mercy, are bringing back every day misguided people into the way of the truth."
Luther next set about reversing or modifying the new church practices. By working alongside the authorities to restore public order, he signalled his reinvention as a conservative force within the Reformation. After banishing the Zwickau prophets, he now faced a battle against not only the established Church but also the radical reformers who threatened the new order by fomenting social unrest and violence.
Despite his victory in Wittenberg, Luther was unable to stifle radicalism further afield. Preachers such as Thomas Müntzer and Zwickau prophet Nicholas Storch found support amongst poorer townspeople and peasants between 1521 and 1525. There had been revolts by the peasantry on a smaller scale since the 15th century. Luther's pamphlets against the Church and the hierarchy, often worded with "liberal" phraseology, now led many peasants to believe he would support an attack on the upper classes in general. Revolts broke out in Franconia, Swabia, and Thuringia in 1524, even drawing support from disaffected nobles, many of whom were in debt. Gaining momentum under the leadership of radicals such as Müntzer in Thuringia, and Hipler and Lotzer in the south-west, the revolts turned into war.
Luther sympathised with some of the peasants' grievances, as he showed in his response to the Twelve Articles in May 1525, but he reminded the aggrieved to obey the temporal authorities. During a tour of Thuringia, he became enraged at the widespread burning of convents, monasteries, bishops' palaces, and libraries. In Against the Murderous, Thieving Hordes of Peasants, written on his return to Wittenberg, he gave his interpretation of the Gospel teaching on wealth, condemned the violence as the devil's work, and called for the nobles to put down the rebels like mad dogs:
Therefore let everyone who can, smite, slay, and stab, secretly or openly, remembering that nothing can be more poisonous, hurtful, or devilish than a rebel ... For baptism does not make men free in body and property, but in soul; and the gospel does not make goods common, except in the case of those who, of their own free will, do what the apostles and disciples did in Acts 4 [:32–37]. They did not demand, as do our insane peasants in their raging, that the goods of others—of Pilate and Herod—should be common, but only their own goods. Our peasants, however, want to make the goods of other men common, and keep their own for themselves. Fine Christians they are! I think there is not a devil left in hell; they have all gone into the peasants. Their raving has gone beyond all measure.
Luther justified his opposition to the rebels on three grounds. First, in choosing violence over lawful submission to the secular government, they were ignoring Christ's counsel to "Render unto Caesar the things
Martin Luther