Download "Martin Luther et la Réforme"

Please wait. We're preparing links for easy ad-free video watching and downloading.

Previous video: WHY LIES MUST BE EXPOSED: WHAT HAPPENS TO THOSE TOO SCARED TO DEAL WITH THEM Next video: Tariq Ramadan/Ousmane Timera : la Palestine, conflit religieux ou politique ? 1/2

Tariq Ramadan/Ousmane Timera : la Palestine, conflit religieux ou politique ? 1/2

Tariq Ramadan/Ousmane Timera : la Palestine, conflit religieux ou politique ? 1/2

Channel: Mizane TV

WHY LIES MUST BE EXPOSED: WHAT HAPPENS TO THOSE TOO SCARED TO DEAL WITH THEM

WHY LIES MUST BE EXPOSED: WHAT HAPPENS TO THOSE TOO SCARED TO DEAL WITH THEM

Channel: Truthunedited

Martin Luther

Protestantisme

Réforme

Allemagne

Religion

00:00:01

[Music]

00:00:10

this year we are celebrating the 500th anniversary

00:00:13

of the display of the 95 theses of Martin

00:00:15

Lui

00:00:17

Jean which marks the beginning of the

00:00:19

Protestant reform 15 117 is indeed

00:00:22

an important year in the history of

00:00:25

the Christian West and Martin Luther is

00:00:27

undoubtedly a central figure in

00:00:30

the history of the Western Christian church

00:00:31

who has had a decisive influence on

00:00:35

Western religiosity in 2014

00:00:39

a project from the Massachusetts Institute of Technology

00:00:42

to study which were

00:00:45

the most important figures in world history

00:00:46

important based on the

00:00:49

translation of articles from the

00:00:51

Wikipedia site into different languages 1.6

00:00:53

on their consultations for in the

00:00:56

religious field fight appears in

00:00:59

fifth position out of approximately 520

00:01:02

important personalities

00:01:04

he appears after jesus moses mohamed and

00:01:09

abraham but very far ahead paul of

00:01:12

tarsus king solomon and even the virgin

00:01:16

mary and among the people who

00:01:19

counted in the history of germany

00:01:20

only einstein bach and beethoven surpasses him

00:01:25

while he leaves far behind

00:01:28

acute karl marx and that is therefore to say

00:01:31

the importance of the character Martin Luther

00:01:34

both for world religious history

00:01:37

but also more modestly

00:01:39

for the history of Germany

00:01:43

when we are interested in the place of

00:01:46

Martin Luther in the religious history

00:01:47

of the West and the

00:01:51

Protestant reform more broadly the first

00:01:54

question that we finally encounter

00:01:57

is that which is

00:02:00

classically defined under the name of cause of the

00:02:03

reform what are basically the causes of

00:02:06

this reform movement which begins

00:02:08

with fighting in the 16th century

00:02:11

this This question remains highly

00:02:12

debated today among historians for

00:02:15

many years and even

00:02:17

centuries. The classic thesis of

00:02:19

mainly

00:02:21

Protestant historiography was that of abuses, that is to

00:02:24

say

00:02:25

that the abuses which

00:02:29

took place in the medieval church to

00:02:32

denounce the number of priests who lived

00:02:35

in cohabitation

00:02:36

these ecclesiastics who were more

00:02:39

concerned with their prebends and their

00:02:41

personal enrichment than with the soul and

00:02:44

the fate of the soul of the faithful in short

00:02:47

the church of the end of the middle -age and is

00:02:50

often described a bit like the Rome of the

00:02:52

Borgias in Apollinaire's novel but we

00:02:56

know today that this explanation

00:02:58

of the reform by the abuses of the

00:03:02

medieval church is not enough. A simple

00:03:05

element allows us to show that this is

00:03:06

not enough to explain the reform

00:03:10

is that many of those who at the

00:03:13

same time as Luther denounced the abuses

00:03:15

will remain in the traditional church

00:03:20

and will not join the

00:03:22

reform

00:03:23

and then we also know since now

00:03:25

quite a few years and several studies that

00:03:28

many ecclesiastics many

00:03:30

prelates and officials within

00:03:33

the medieval church care about their

00:03:37

church parishes and order

00:03:42

visits to its parishes to try to

00:03:45

measure the situation and propose solutions.

00:03:48

reforms but at the same time the

00:03:50

Protestant reform does not appear

00:03:53

like a clap of thunder in a

00:03:54

blue sky as we have often

00:03:57

tried to show in Catholic historiography

00:03:59

for many

00:04:01

years

00:04:02

in fact rather than talking about the cause of

00:04:06

the reform

00:04:07

it would undoubtedly be more judicious to

00:04:09

reflect and try to see that it

00:04:12

is at the moment when Luther appears on the

00:04:15

Western religious scene what is the

00:04:18

religious cultural climate of

00:04:21

the Christian West

00:04:23

for a very simple reason is that

00:04:25

the logic of causes induces the idea

00:04:28

that there is at the bottom a sort of

00:04:30

inevitable movement which

00:04:33

necessarily leads to struggle, but when we

00:04:36

study the effect a little more closely

00:04:38

we realize that contingency and

00:04:41

chance also played a role. his role and this is what

00:04:44

we will try to see now what we

00:04:48

must understand is that

00:04:51

Luther does not intend to create a new

00:04:55

church or even simply

00:04:58

reform and the one in which he lives

00:05:01

to fight he cannot, at the moment when

00:05:05

he enters his religious life, be

00:05:07

other churches than the one in which

00:05:10

he lives since the medieval church in the

00:05:15

West is in a way

00:05:19

society. To be a Christian is to be a

00:05:22

member of society. Western society and to be

00:05:25

a member of Western society

00:05:26

is almost necessarily to be

00:05:29

Christian and members of this church.

00:05:34

The status of Christians at that time

00:05:36

is ultimately acquired by

00:05:40

birth and by baptism.

00:05:44

Finally the question what is this

00:05:48

church to which martin luther let's say

00:05:53

in don martin luther is part

00:05:57

the church which knows struggle takes its

00:06:02

institutional and theological forms

00:06:06

roughly in the 13th century and in

00:06:09

particular under the pontificate of a pope

00:06:12

who counts enormously in the future of

00:06:14

the Christian church from the West the

00:06:17

innocent pope iii

00:06:18

one of the first things that

00:06:21

innocent iii poses is the identification of the

00:06:25

pope of the sovereign pontiff as vicar

00:06:28

of Christ for innocent iii

00:06:32

from innocent iii

00:06:33

the pope is the sole

00:06:37

earthly representative of Christ and exercises on

00:06:40

the church the lordship of christ

00:06:44

i quote this text from innocent iii

00:06:47

just as between god and men there is only

00:06:51

one mediator jesus christ

00:06:54

made man he who reestablishes peace

00:06:56

between heaven and earth dismantled the

00:06:59

solid apparatus of their division and

00:07:01

re-establish unity between them in the

00:07:03

same way there is in his church only one

00:07:06

head as one to all taking his power from him

00:07:09

and exercising it for him in

00:07:12

this case that of the sovereign pontiff

00:07:17

l The other element which no. 103 puts in place

00:07:20

is the supremacy of the Pope and therefore of

00:07:26

Rome over the entirety of Western Christianity,

00:07:32

the princes according to what produces as

00:07:37

reflection and as canonical texts

00:07:40

innocent iii in fact draws their power

00:07:43

from the authority of the pope that he dominates

00:07:47

Christendom to the prince therefore the power the

00:07:50

power the armed arm to the pope

00:07:52

the authority that is to say the right to

00:07:55

decide where and when this power

00:07:58

power of the princes can be exercised and

00:08:02

then third element fundamental also

00:08:04

is the definition under the pontificate

00:08:07

of Innocent III of a certain number

00:08:10

of elements concerning the sacraments of

00:08:14

the church

00:08:15

and this is a very important element here

00:08:17

too to understand what

00:08:20

the reform will stand against the sacraments

00:08:23

which bind the faithful from the cradle to the

00:08:28

coffin to the institution of the church

00:08:31

allow believers to take

00:08:35

part in the event of salvation which

00:08:37

happened in Jesus Christ and in doing so by

00:08:41

defining the sacraments as that is to

00:08:44

say as the place which allows one to enter

00:08:45

into contact with the salvation manifested in

00:08:49

Jesus Christ and indeed this definition

00:08:51

consecrates the role of the priest

00:08:54

as mediator between the faithful and this

00:08:59

event there are no sacraments of

00:09:03

mans to celebrate if it is not celebrated

00:09:06

by a consecrated priest of Le Mans then we

00:09:10

see that this is where we have

00:09:12

participation in a sacrament administered

00:09:16

by a specific type of ecclesiastical actor

00:09:19

who exercises a

00:09:21

specific power in this case the priest who

00:09:24

participates in the event of

00:09:27

salvation and does not have the

00:09:29

personal conviction of the individual

00:09:31

again the reform will create a

00:09:35

change of size then this system of

00:09:39

the medieval church such as it takes

00:09:42

shape or thirteenth century between very quickly in

00:09:47

crisis

00:09:48

in the 14th century with a well-

00:09:51

known episode which is that of the great schism at the

00:09:55

time of the great schism which lasts from

00:09:57

13,178 to 14,115,417

00:10:02

Western Christianity which was supposed to have

00:10:04

only one head will divide between two

00:10:08

popes

00:10:09

then as the

00:10:11

controversy between three popes evolves

00:10:13

depending on the allegiances of the princes to

00:10:16

this or that pope and this situation

00:10:19

obviously arouses a large number

00:10:22

of reactions since innocent iii

00:10:25

had said it, Christianity is a body

00:10:26

which has only one head since this

00:10:29

body with several heads

00:10:30

is no longer the body of Christ but

00:10:32

it is a monster and therefore many

00:10:34

theologians will seek to understand

00:10:38

this reality and some will

00:10:40

not hesitate to to say that this division is the

00:10:43

result of the work of the divider par

00:10:46

excellence of the diabolo, that is to say of the

00:10:48

demon of the devil, this is what makes

00:10:51

certain theologians like the Englishman

00:10:54

John Wickliffe call into question the

00:10:57

supremacy of the pope on Christianity its

00:11:01

political role and will plead for a

00:11:05

church in which

00:11:07

power is ultimately more shared

00:11:10

not by the faithful

00:11:12

but in any case by assemblies by

00:11:15

councils the theses of Weekly are

00:11:18

emulated and in particular one

00:11:20

it is the theologian rector of

00:11:22

the university of prague jan costs which

00:11:26

is quickly accused of heresy because he

00:11:30

obviously criticizes

00:11:31

the pontifical institution inches is

00:11:35

convened in 14 115 a council which is

00:11:38

supposed to resolve the schism it is the

00:11:40

council of constancy and during this

00:11:42

council he is condemned for heresy and

00:11:45

burned and it is finally around the

00:11:48

stake of Yann where the great

00:11:50

schism is resolved since we

00:11:54

finally manage to depose our three popes and

00:11:56

elect a new one

00:11:57

so we could obviously think

00:11:59

that this crisis was a

00:12:02

passing affair but we see that throughout

00:12:05

the 15th century the desire for reform

00:12:10

of the institution continues to mark people's

00:12:14

minds at the

00:12:15

same time it must also be noted

00:12:18

that Western Christianity is experiencing

00:12:20

a crisis extremely strong society

00:12:24

in the 13th century

00:12:26

we are at a time of strong

00:12:28

demographic growth from the 14th this

00:12:31

demographic curve will decline under

00:12:36

the effect of epidemics and famine and

00:12:39

among the epidemics of course we must

00:12:40

mention the great plague of braids in

00:12:43

48 13 149 which takes away according to

00:12:46

estimates 30 to 40% of the Western population

00:12:51

obviously these societal crises

00:12:54

which make death more present in

00:12:57

the minds of people also contribute to

00:13:00

a transformation of

00:13:03

cultural representations particularly that of death

00:13:05

since now the death in

00:13:08

pictorial representations and marked by

00:13:10

physical decline through the

00:13:13

decomposition of bodies

00:13:15

7

00:13:16

cultural transformation also pushes

00:13:19

a number of people, particularly in this

00:13:21

context which is that of the great schism,

00:13:23

to consider other possible paths of

00:13:28

piety than simple participation or

00:13:31

rituals of the institutional church and

00:13:35

that is why a number of movements

00:13:36

began to develop

00:13:38

at that time which highlighted the

00:13:41

need for a piety of the heart of a

00:13:44

more personal more

00:13:47

individual spirituality so all that does not

00:13:50

mean I read says in the introduction that the

00:13:54

leaders of the church of this time

00:13:57

do not care about their parish; they

00:14:00

see this in the fact that a number of bishops

00:14:02

continue to try to reform

00:14:06

the life of their church at their level and this is what

00:14:10

which ultimately means that the idea of

00:14:12

reform even at a local level is already

00:14:15

present in Christianity

00:14:18

from the 14th century and this is what made

00:14:21

the historian Pierre Chaunu say that

00:14:25

basically with the 13th century begins a

00:14:27

time which is that not of the

00:14:30

Protestant reform

00:14:31

but of the reforms the Protestant reform

00:14:34

being only one manifestation among

00:14:36

others of this desire for reform

00:14:40

so a question which could

00:14:43

obviously arise is to know but

00:14:45

basically what were the theologians

00:14:47

those who were supposed to think about the Christian faith

00:14:50

at that time were they

00:14:52

ultimately concerned about this situation

00:14:56

at the time of fighting there are basically two

00:15:01

ways of doing theology whether

00:15:03

one belongs to this whether we call

00:15:06

life in a small corner the ancient way

00:15:09

or life in the modern way

00:15:12

the anti life which it also develops from

00:15:15

the thirteenth century with

00:15:19

the rediscovery of Aristotle and

00:15:22

the application of his philosophy in the

00:15:25

field of theology

00:15:27

then why this attraction

00:15:29

for aristotle which we see for

00:15:31

example in Thomas Aquinas and

00:15:34

because aristotle is basically an

00:15:36

intellectual tool which allows us to

00:15:39

construct a system of knowledge

00:15:41

and an explanation of the world in a

00:15:44

form of harmony between faith and

00:15:47

reason is in a certain way the

00:15:49

theology of the ancient villa what we

00:15:52

will call the Thomists who

00:15:53

claim to follow Thomas Aquinas

00:15:55

it is an optimistic theology which is

00:15:58

marked by this great century finally

00:16:01

which thirteenth century on the other side there is

00:16:05

life in moderna with its thinker farc

00:16:09

and guillaume d'ockham which it

00:16:11

develops from the 14th century for

00:16:15

calm waters and contrary to what

00:16:16

the in Thomas Aquinas we have god is

00:16:19

inaccessible and ultimately only reveals about himself

00:16:21

what he wants to

00:16:24

reveal and it is always possible that

00:16:27

this god manifests himself in history in a

00:16:31

surprising way and therefore we see clearly

00:16:33

that William D 'ockham is a theologian

00:16:36

for a time of crisis

00:16:38

ultimately because as we are no longer

00:16:41

sure of a certain number of things as

00:16:44

we could be in the 13th century,

00:16:46

it is logical that theology

00:16:47

reflects this fundamental insecurity which is

00:16:51

that of his century

00:16:53

but deep down were these people

00:16:56

concerned about the question which will be

00:16:58

that of struggle, namely that of salvation

00:17:01

then it is an important point and for

00:17:04

ocam it is clear that it is grace which

00:17:09

makes salvation from this point of view we

00:17:13

must break with an image which has

00:17:15

long been that of

00:17:17

Protestant historians who basically described

00:17:19

medieval theologians as people who were

00:17:21

not interested in the question of

00:17:23

lagrasse yes for ocam it is the grace

00:17:24

which brings about salvation but at the same time the

00:17:29

cams affirms that the human being

00:17:32

the believer can prepare himself for grace

00:17:36

and his disciples will insist a lot

00:17:38

on this idea

00:17:39

through an expression which will be emulated,

00:17:42

let's say it is the expression

00:17:45

fakher and quads in c is basically doing

00:17:48

your best

00:17:49

many of these theologians of life with

00:17:51

modern apps including gabriel bill a

00:17:54

german that luther will

00:17:55

regularly target believes in fact

00:17:58

that the believer can prepare to

00:18:01

receive grace if he does his best

00:18:03

if he goes out of his way to say it like

00:18:06

that but we also see what

00:18:10

such a theology can lead to as a

00:18:13

question: am I really doing

00:18:15

enough, couldn't I

00:18:17

do more and if I happen to die

00:18:20

before accomplishing everything I'm

00:18:23

supposed to accomplish would I

00:18:24

still obtain my

00:18:27

salvation what is ultimately the

00:18:29

safest way for me to obtain my salvation

00:18:32

all these questions which arise as a

00:18:35

result of this theology will be

00:18:38

that of fighting at a given moment of one's

00:18:41

existence,

00:18:43

however, we should not believe that

00:18:46

despite its numerous crises which will

00:18:49

be further reinforced at the end of the 15th

00:18:52

century by the surge of '

00:18:55

ottoman empire on the borders of europe in 453

00:19:01

constantinople falls into the hands of the

00:19:03

ottoman sultan so 1117

00:19:06

he conquers egypt and soon the north

00:19:09

of africa which puts him at the gates of

00:19:11

italy the sultan elsewhere will go in 15 129

00:19:14

to the point of pushing under the walls become one

00:19:18

should not believe therefore that despite its

00:19:21

numerous crises which strengthened at the

00:19:24

end of the 15th century the climate is

00:19:28

totally gloomy and precisely the

00:19:31

fall of constantinople in 453 will have

00:19:35

positive consequences since it

00:19:39

will lead to the migration to Europe

00:19:43

of several Western intellectuals

00:19:46

and will also allow the rediscovery

00:19:49

of a certain number

00:19:51

of ancient authors who had been until then

00:19:54

forgotten

00:19:55

so of course this return to

00:19:58

ancient authors is not a novelty, just

00:20:00

think to Petrarch to realize this

00:20:02

but we must clearly see that the

00:20:05

planned fall of the Eastern Roman Empire

00:20:08

and Eastern Christianity under the

00:20:10

onslaught of the Ottoman Empire will

00:20:13

strengthen the movement of rediscovery

00:20:16

of a world Greek that with the exception

00:20:19

of Aristotle Western Christianity

00:20:22

because the team in its language has

00:20:26

largely neglected and this

00:20:29

rediscovery of ancient authors will

00:20:31

lead to the constitution of a current

00:20:35

of thought of networks of intellectuals

00:20:37

of a real sociability which is

00:20:39

that of what we will soon call

00:20:41

humanism with a whole series

00:20:44

of authors who will be interested in the

00:20:49

rediscovery and updating of the

00:20:52

authors of Latin antiquity but

00:20:54

especially Greek and its authors that we

00:20:58

first find in

00:20:59

quattrocento italy we will soon also find them

00:21:02

in northern europe

00:21:05

their names are thomass moore and john

00:21:08

cole is in england

00:21:10

jacques lefebvre d'étaples in france and

00:21:13

of course

00:21:14

erasmus from Rotterdam the prince of

00:21:18

humanists

00:21:19

what we must see is that humanism

00:21:21

despite this desire to return to

00:21:24

antiquity will never abandon its

00:21:28

Christian identity

00:21:30

quite the contrary since humanists

00:21:32

will see in this return to the sources

00:21:34

in this return to antiquity a

00:21:38

lifeline for a Christianity which is basically going

00:21:40

very badly and Erasmus of Rotterdam

00:21:42

himself will work for this return to the

00:21:45

sources in many ways but in

00:21:47

particular in 15/100 16.1 forward therefore

00:21:52

the display of the 95 theses of luther by

00:21:54

a new edition of the new

00:21:57

testament that ferrat sme in this text

00:22:00

he takes a series of Greek manuscripts

00:22:04

of the new testament which he compiles to

00:22:07

try to establish the best version

00:22:09

of the new testament possible and he

00:22:12

proposes in view of this new

00:22:15

version of the new Greek testament a

00:22:19

translation which is his and which he

00:22:22

considers to be purer than the one which was

00:22:24

until then in circulation so

00:22:27

obviously this enterprise will unleash

00:22:29

the wrath of a certain number of

00:22:31

theologians first because erasmus authorizes himself to

00:22:35

criticize the vulgate the not

00:22:39

yet official version of the medieval church

00:22:41

of the christian church but which had

00:22:43

already acquired its letters of nobility it

00:22:45

will not become the official

00:22:47

latin version of the catholic church with the

00:22:49

council of thirty

00:22:50

but above all what strongly displeases

00:22:54

is this idea Queyras expresses to me in

00:22:56

the preface of his new testament

00:22:59

namely that it is now necessary that the

00:23:02

new testament be translated into the

00:23:05

language of the people in the vernacular

00:23:06

so that they can be accessible

00:23:09

to the laity and not only to the clear

00:23:12

Erasmus goes very far in this idea

00:23:16

since he says that women,

00:23:19

the Irish, the Scottish, that is to say

00:23:22

those who live on the outskirts of

00:23:24

Europe but also the Turks, should be able to

00:23:27

have access and that is something

00:23:30

which will both unleash the passions

00:23:33

of a certain number of representatives of

00:23:36

the traditional church who do not want to

00:23:37

hear about it

00:23:38

but also the positive passions of many

00:23:41

authors among whom there are

00:23:44

many of Protestant reformer to

00:23:48

begin by fighting then this

00:23:53

cultural revolution which humanism and

00:23:56

which Erasmus embodies obviously would

00:23:58

not have been possible if there had

00:24:01

not been another

00:24:02

technological revolution, namely that of

00:24:06

Ain Imerys well obviously printing and

00:24:11

its success are dependent on another

00:24:15

revolution that we often forget which took

00:24:17

place at the end of the Middle Ages in

00:24:18

particular the end of the 15th century

00:24:21

too and which is the educational revolution for

00:24:23

many more people even if it is a

00:24:26

relatively small proportion

00:24:28

compared to that of today

00:24:30

many people in fact access

00:24:33

reading and literacy which

00:24:35

makes possible the commercial success of

00:24:38

the printing press

00:24:39

remains that the invention of the printing press in the

00:24:41

West at the end of the 15th century

00:24:43

constitutes a media revolution

00:24:47

which imposes a parallel in many

00:24:52

respects with the invention of the Internet at the

00:24:55

end of the 20th century from the analysis of

00:25:02

printed production at the end of the 15th

00:25:04

century it appears that it is

00:25:06

mainly the Bible which is then

00:25:09

distributed through the printing press,

00:25:14

but this diffusion of the Bible, whether it is

00:25:16

the complete text of the Bible

00:25:18

only the New Testament or

00:25:19

only the Psalms, will have an impact

00:25:21

on mentalities on religiosity in

00:25:24

the West, as Jean Delumeau notes, one

00:25:28

of the consequences of the printing press is

00:25:31

that the priest becomes less and less

00:25:34

necessary in the relationship of the faithful

00:25:37

who knows how to read to his god to the extent

00:25:41

that it becomes possible for this faithful to

00:25:44

know the content of

00:25:45

Christian revelation directly by studying the

00:25:48

Bible earlier through the

00:25:50

priest so we can clearly see that the knowledge

00:25:54

of books and in particular the

00:25:56

Bible gradually penetrates more

00:26:00

into domestic environments and makes

00:26:02

possible an ultimately

00:26:05

individual or in any case family of

00:26:07

piety of religious opinions and

00:26:11

then also gradually of

00:26:13

political and social opinions

00:26:15

even if we are still far from the

00:26:17

public opinion which will develop in the

00:26:19

18th century in terms of writing

00:26:23

more widely

00:26:26

printing a bit like the Internet

00:26:28

ultimately allows a

00:26:32

much greater diffusion and preservation of

00:26:34

texts just as it will generate an

00:26:37

acceleration of communication and a

00:26:40

decompartmentalization of the latter

00:26:43

so it is not only where it is no

00:26:45

longer only through through

00:26:48

well-crafted letters patiently reproduced by

00:26:50

dandy scriptorium monks that

00:26:54

intellectuals can make

00:26:56

their ideas known

00:26:57

but it is first through

00:26:59

processing which are printed very widely

00:27:02

and which soon can be

00:27:04

reprinted and distributed again much

00:27:07

further so we have a phenomenon which

00:27:08

corresponds somewhat to that which we know

00:27:10

today

00:27:11

about the changes in modes of

00:27:13

communication with the internet and this

00:27:18

transformation of modes of

00:27:20

communication is one of the

00:27:22

central elements which allows

00:27:25

'explain the breakthrough ultimately of

00:27:29

luther's reform

00:27:30

as noted by historian thomas scott

00:27:33

mann it is difficult to overestimate the

00:27:36

significance of this aspect printing

00:27:39

for the birth of the

00:27:40

reform movement and for the success of martin

00:27:43

luther so precisely who is martin

00:27:47

luther and how will he interact with

00:27:51

the climate that we have just described

00:27:54

martin luther who at his birth

00:27:57

was not called struggle but rented their

00:27:59

net in 483 in isleten in saxony he is the

00:28:04

son of a successful miner to

00:28:06

reach a higher social level and

00:28:10

he begins a

00:28:13

relatively classical school education before in 15/100

00:28:17

one starting studies at the University

00:28:20

of Erfurt where he will follow the teaching

00:28:23

of masters who are marked by the thought

00:28:25

of water calm and therefore of life in a

00:28:27

small way but who are also open to

00:28:30

humanism and therefore

00:28:32

we see that from his first years of

00:28:33

training Luther is open to

00:28:37

questions of humanism

00:28:39

his father destined him for rights but

00:28:43

against all expectations in 15 105 fight

00:28:47

enters the Augustinian convent of Erfurt

00:28:51

then tradition has it that at the time when

00:28:54

he was going through an extremely

00:28:56

violent storm he fought and believed he was losing his life and

00:28:59

gold and prayed to Saint Anne to get him out of

00:29:04

this storm by promising him that if he

00:29:06

if he got through it he would become monks

00:29:08

nothing allows us to verify the veracity

00:29:11

the historicity of this event what

00:29:14

we do know however is that in the summer of

00:29:17

15 105 at the time of the exams he lost

00:29:20

one of his best friends who

00:29:22

therefore die unexpectedly

00:29:26

shortly before the exams and that he

00:29:29

was marked by this sudden death of one of

00:29:33

his young friends

00:29:34

it is therefore probable that faced with the

00:29:38

possibility of a not suddenly

00:29:41

unexpected trait which prevents what

00:29:44

In the Middle Ages we call the good death, that is

00:29:46

to say that of the Christian who takes the

00:29:48

time at the moment of death to

00:29:50

rely on God to take stock of his

00:29:52

existence and fight hard and decide to

00:29:56

find a place where they had a better

00:29:59

chance of being in good

00:30:01

spirits in case death

00:30:03

took hold of them and this place is the

00:30:06

monastery that many authors of

00:30:08

medieval piety describe as the

00:30:11

surest way to achieve salvation in

00:30:15

all

00:30:16

entry into the monastery of struggle is a

00:30:19

real change of atmosphere for him

00:30:22

since it corresponds with an

00:30:25

existence or with the discovery of a

00:30:27

form of existence much harder and

00:30:30

much stricter than the one he has

00:30:33

known until there very quickly struggle is

00:30:39

destined by his superiors for the priesthood

00:30:42

is therefore in 15 107

00:30:44

he is made priest and he celebrates

00:30:48

his first mass on May 2, 15 107

00:30:50

he will later affirm that at the time of

00:30:53

pronouncing what we call the words

00:30:55

of consecration he would have been seized by

00:30:58

fear in the face of divine majesty

00:31:01

so what is certain in all cases

00:31:03

is that from this time struggling enters

00:31:07

a period of serious

00:31:10

spiritual crisis which he will subsequently describe

00:31:15

in a fairly clear but

00:31:19

unfortunately this

00:31:21

thirty years after the holidays while

00:31:24

we tell us to struggle in these later testimonies

00:31:26

he tells us that assailed by the anguish

00:31:30

of never being able to find grace in the

00:31:34

eyes of a god whose justice he fears

00:31:37

above all else, they would have

00:31:40

come to consider all these

00:31:43

religious and spiritual practices and in

00:31:45

particular the practices of

00:31:47

ascetic mortification that he imposed on himself

00:31:49

as insufficient to ensure the

00:31:52

benevolence of God and it is therefore in

00:31:54

writing that he would have discovered the

00:31:58

answer to these doubts

00:31:59

namely that this divine justice that he

00:32:03

feared above all is not the

00:32:06

justice of a god that they judge

00:32:09

human actions but the justice that

00:32:12

god offers freely by pure grace

00:32:15

to believers by virtue of its only time

00:32:19

and the biblical passage to which

00:32:21

struggle refers in this context there

00:32:23

it is Roman index is the right screw of

00:32:27

faith while this story is the fact

00:32:31

of a rewriting or is

00:32:33

indeed the reality

00:32:35

which is interesting it is that the

00:32:39

crisis that Luther is going through is the

00:32:40

response that he will give him is basically

00:32:43

completely characteristic of the piety

00:32:46

of the Middle Ages ending very long ago we have

00:32:48

made of it a crisis the crisis of a

00:32:51

unique genius in religious history

00:32:54

we now know that this is not the case

00:32:56

one example is enough to demonstrate it is

00:32:59

the crisis that another ecclesiastic Gasparo Contarini was going through the same year

00:33:05

who a few years later would be

00:33:08

one of the great cardinals of the

00:33:10

Catholic Church so we see clearly that Luther is

00:33:13

not original where on the other hand

00:33:16

this crisis is the response that the ugtt and

00:33:19

redone that he will say he gave him is

00:33:22

important because it marks the beginning

00:33:24

of a long process of

00:33:27

theological and

00:33:30

spiritual intellectual maturation and we verify this

00:33:32

evolution in the different courses that

00:33:35

Luther will give at the university from vite

00:33:37

to bear from 15 sandoz because

00:33:40

it is superior believes that he must have

00:33:42

a university career struggle is in

00:33:45

charge

00:33:46

inviting baer of the biblical commentaries

00:33:49

and he will treat from his appointment in

00:33:53

15/100 12 until 15 118 several

00:33:55

biblical texts and we measure in the

00:33:59

reading of these commentaries which have

00:34:01

been preserved for us on the one hand the the attention that

00:34:05

fight pays to the exegetical tools that

00:34:09

humanists make available we see

00:34:12

very clearly from when for example

00:34:14

they use the new testament

00:34:15

of erasmus which appears in 15/100 16

00:34:18

he will also use other texts

00:34:20

such as the commentaries of the psalms of the

00:34:24

French Lefebvre of Étaples but the

00:34:26

reading of these different courses allows

00:34:29

above all to identify a theological turning point

00:34:32

around 15 115,15 116 in

00:34:38

which struggle comes to define the

00:34:42

salute as a reality external to a

00:34:46

human being that he describes as incapable

00:34:49

because of his sin to accomplish the

00:34:53

divine will sin to struggle is not simple

00:34:59

deprivation of the original justice of

00:35:02

the human being

00:35:03

but it is a loss

00:35:05

a destruction of all the capacities

00:35:08

of the soul and of the human body I quote him

00:35:11

in his commentary on the epistle to the

00:35:14

Romans of 15 115,15 116 famous text

00:35:18

in which to struggle written the man is

00:35:21

bent curled up on himself

00:35:24

in course goes all insee in Latin to the point

00:35:27

of inflecting towards himself

00:35:29

not only bodily goods but

00:35:32

also spiritual goods and to

00:35:34

seek himself in everything but this

00:35:37

curvature has now become natural

00:35:40

it is a vice and a natural male we can

00:35:46

therefore see clearly that in doing so to fight

00:35:49

for the radicality of his remarks

00:35:51

are now opposed to the idea according to

00:35:54

which man has within himself the

00:35:56

means to prepare himself for grace; nothing

00:36:00

can save the human being from his sin

00:36:05

except grace and therefore divine action.

00:36:09

there is already there even before

00:36:12

Luther's 95 theses a form of

00:36:16

opposition to the theology of life in

00:36:20

moderna and authors like calm waters

00:36:21

and gabriel bill then of course fighting

00:36:27

belongs to the monastic order the

00:36:29

Augustinians who claim to 'another

00:36:32

theologian who is the father of the church

00:36:34

Augustinian diploma who had already

00:36:38

insisted

00:36:39

in this way on grace but we see

00:36:42

clearly that in struggling there is here a

00:36:45

form of radicalization of the

00:36:48

Augustinian thought of grace to the extent

00:36:51

where the Latin father continued to make it

00:36:53

possible to postulate the possibility for

00:36:55

the believer to participate in his salvation

00:36:59

which is no longer the case here to fight

00:37:00

for whom salvation is only the work of

00:37:04

God but we also measure this which has just been

00:37:07

said that the reflection of struggle at

00:37:09

this moment of his history of

00:37:11

his biography

00:37:13

remains basically limited to questions which

00:37:16

touch on the question of salvation is

00:37:18

not yet here a question of reflecting on

00:37:21

what is the church to what it would take

00:37:23

to reform it nor to what

00:37:25

the sacraments are so that struggling to

00:37:28

arrive at these reflections

00:37:29

it will take a crisis which is that

00:37:32

of indulgences

00:37:34

which means that Luther will develop his

00:37:38

theological reflection by

00:37:40

soon integrating the question of the church and the

00:37:41

sacraments

00:37:42

it is a crisis which opens in 15 117 the

00:37:46

famous crisis of the 95 theses in October

00:37:49

15 117 fighting in fact diffuses 95 theses

00:37:53

however on indulgences and their

00:37:56

practice while Is it

00:37:58

basically what an indulgence is?

00:37:59

Often we hear that an indulgence

00:38:03

allowed you to escape from hell and

00:38:06

reach paradise for cold hard cash,

00:38:10

but it is at best an exaggeration to

00:38:13

say it that way

00:38:14

in fact. the indulgences at the beginning

00:38:17

concerned pious works which

00:38:21

allowed the faithful to escape and

00:38:24

absolve the earthly punishments inflicted

00:38:29

by the church

00:38:30

so it only concerned the punishments that

00:38:32

the faithful had to accomplish in their

00:38:35

earthly life the understanding of

00:38:37

indulgences however evolved thanks to

00:38:40

the emergence of a concept which is that

00:38:42

of purgatory

00:38:43

the idea actually emerged that

00:38:47

indulgences could also concern the

00:38:50

penalties that were inflicted on the

00:38:52

deceased in this place and which therefore

00:38:56

allowed them to reduce the time that 'they

00:38:59

had to pass through this place before

00:39:01

reaching paradise pts and over time

00:39:03

and well the church finally understood the

00:39:06

financial potential that this

00:39:10

logic of indulgence concealed and therefore we will

00:39:14

gradually replace

00:39:15

the accomplishment of a pious work

00:39:17

with the payment of a sum of money

00:39:21

even if it was always required of the faithful

00:39:25

to go through a whole process of

00:39:27

confession and absolution of their faults

00:39:30

under the guidance of a priest it must

00:39:34

however be said when 15 117 c that is to say

00:39:36

at the moment when Luther attacks

00:39:38

indulgences the success of their sales

00:39:41

begins to seriously decline, we

00:39:44

see this in particular in Germany where the

00:39:46

instructions which are addressed to the sellers

00:39:49

of indulgences by their hierarchy insist

00:39:52

a lot on the fact that 'we must

00:39:54

convince the faithful that this is

00:39:56

the unique opportunity to extricate their

00:40:00

deceased loved ones

00:40:01

from the torments of purgatory and therefore we

00:40:04

understand that this practice not

00:40:08

so much in its conception but in

00:40:10

precisely the way in which it is

00:40:12

applied and could shock Luther who

00:40:15

had just some time previously

00:40:18

discovered the message of absolute grace

00:40:22

of the total gratuity of salvation it must

00:40:26

immediately be clarified that when fighting

00:40:29

attacks indulgences

00:40:32

it does not intend to arouse a

00:40:36

popular movement the 95 theses are written in

00:40:40

Latin it is therefore not aimed at an

00:40:42

extremely limited audience, moreover they

00:40:45

are formulated according to very

00:40:47

university canons so we can clearly see that

00:40:49

what struggle wants is to provoke a

00:40:52

theological debate between specialists between

00:40:55

members of the university, it is not necessary either

00:40:59

more overestimate the scope of these

00:41:00

criticisms

00:41:01

many Catholic historians

00:41:03

elsewhere who were interested in these

00:41:05

theses showed that their content was

00:41:07

relatively orthodox for the time

00:41:12

which will unleash the criticism

00:41:13

it is at the same time the tone of struggle who

00:41:17

does not hesitate to say the pope must

00:41:19

do this or that but it is also and

00:41:23

above all a series of questions that poses to

00:41:26

struggle in his 95 theses why does

00:41:29

the pope not directly free

00:41:32

all the souls from purgatory rather than

00:41:35

to make them pay

00:41:37

why if salvation is offered

00:41:39

freely as the gospel teaches us

00:41:41

is what we continue to

00:41:43

say about masses for the dead why does

00:41:45

the pope not give up

00:41:48

building the basilica of saint peter de

00:41:50

Rome to offer salvation or faithful

00:41:52

rather than cash their money but

00:41:55

what will above all prove decisive

00:41:57

is the insistence of fighting in the 95

00:42:00

theses on the fact that the true and

00:42:03

only treasure of the church is is Christ

00:42:08

is that more than the practice of

00:42:11

penance, that is to say the fact of going to

00:42:13

confession, receiving absolution and

00:42:16

paying an indulgence, it is the

00:42:18

interior reality of this penance which is

00:42:21

central to fighting penance is

00:42:25

first of all a self-hatred which is based

00:42:27

on the recognition of letters of

00:42:30

fishermen of the believer

00:42:31

the pope tells us to fight in his 95

00:42:35

theses is therefore not able to

00:42:37

remit the penalties inflicted by

00:42:38

the afflicted by god only God is

00:42:41

capable of it and so very quickly

00:42:44

this text is 95 theses of which we do not know

00:42:47

whether he truly

00:42:49

displayed them but which we know in any case

00:42:51

that he disseminated them will generate

00:42:54

a controversy with very serious implications.

00:42:57

wider than that which Luther expected, we

00:43:01

know that in December 15,117

00:43:02

they were reprinted in Basel and that of the

00:43:05

15,118 they were reprinted in Nuremberg, we can

00:43:08

already see the functioning of the printing press

00:43:10

intervene,

00:43:11

they will be quickly relayed by

00:43:14

numerous pamphlets and soon they will

00:43:16

be transmitted to Rome by those

00:43:19

responsible for the indulgences campaign

00:43:20

in Germany who are worried about

00:43:22

the criticisms of fighting and the

00:43:24

consequences of these criticisms on the

00:43:26

sale itself of indulgences in

00:43:30

October 15 118 the pope himself who

00:43:33

'worried about this

00:43:35

diligent situation in Germany a great prince

00:43:38

of the church who is also a great

00:43:39

theologian cardinal thomass de viau

00:43:42

said cage temps to try to bring

00:43:45

fight back to reason

00:43:47

cash temps it is probably the first

00:43:50

to have surrendered taking into account the

00:43:53

explosive potential of the ideas of fighting in fact we

00:43:57

have his reading notes of a

00:44:00

certain number of texts of fighting which

00:44:03

show that he was quickly persuaded

00:44:05

of the fact that the foundation of the certainty

00:44:08

of the times in the word alone of

00:44:10

Christ what says to fight in the 95

00:44:12

theses are directly opposed with

00:44:15

the idea according to which salvation is

00:44:18

founded in the action of the church cash

00:44:22

time has therefore seen that on one side to

00:44:24

fight it is the faith in the word of

00:44:28

Christ manifest in the scriptures

00:44:30

while for the traditional church

00:44:32

it is both in the action of the church

00:44:35

through the sacraments therefore purchased

00:44:38

sees clearly where the problem lies

00:44:40

and we therefore understand that their exchanges

00:44:42

which takes place in oops bourg in October 15

00:44:45

118 quickly turns short and further aggravates

00:44:49

the confrontation between Lutte and

00:44:51

the church. This confrontation is all the more

00:44:53

violent as in 15 119

00:44:55

a university dispute takes place between

00:44:58

Lutte and the theologian Jean who is in

00:45:00

turns very quickly to the trial since

00:45:03

with subtly doors the

00:45:06

discussion with fight on the question

00:45:09

of the authority of the pope within

00:45:11

the church and pushes fight to defend

00:45:14

theses which are very close to those

00:45:16

of wickliffe and jean hus which had

00:45:19

been condemned a century earlier and will

00:45:22

indeed end this discussion by

00:45:24

saying well my dear struggle you have just

00:45:26

given proof that you are a

00:45:27

heretic

00:45:28

consequently on May 2, 15 120 etc etc

00:45:34

purchasing are commissioned by the pope to

00:45:36

write a bull which will have the name

00:45:39

redacted to dominate which threatens to fight

00:45:42

with excommunication displayed in Rome on

00:45:46

July 24, 15 120 it quickly manages to

00:45:49

Ambert at the beginning of October and

00:45:51

fight responds on December 10 by

00:45:54

burning the text of the bull which

00:45:57

amounted

00:45:58

to in turn excommunicate the Pope of Rome

00:46:01

as a result in January that a 121

00:46:04

fight and all its followers are

00:46:08

officially excommunicated by a

00:46:10

new bull which has the name of jets

00:46:12

romanum pentifies of chain throughout

00:46:16

the crisis the ideas of fight and c is an

00:46:19

extremely important element was disseminated

00:46:22

extremely widely and well

00:46:25

beyond the borders of the

00:46:28

German Empire in Switzerland to the Low Countries in

00:46:31

France and England

00:46:33

so there are several reasons for this

00:46:35

diffusion and this success of the message of

00:46:37

to fight first to fight himself is not

00:46:40

exempt from responsibilities in this

00:46:43

diffusion of his message since very

00:46:45

quickly he will comment on these 95 theses

00:46:49

comment on the reactions 95 theses

00:46:52

criticized the critics etc etc

00:46:54

by launching into a

00:46:57

literary enterprise which pushes him to life soon to

00:47:00

leave the ie academic Latin

00:47:03

for German for the language of the people

00:47:05

and to move from a polite

00:47:09

university language to a sometimes

00:47:12

cheeky or even satirical style

00:47:14

aimed at a very wide audience and we can

00:47:17

clearly see in these texts the capacity which

00:47:19

was that of fighting to use

00:47:22

different rhetorical levels different

00:47:25

modes of expression

00:47:27

moreover fighting will not hesitate to go so far

00:47:30

as to play on the feeling

00:47:32

of German national pride by denouncing

00:47:36

to those he calls his dear

00:47:38

Germans the Italian Pope living at ease

00:47:42

in his

00:47:44

Roman castle of course second explanation the

00:47:48

Lutheran message would not have

00:47:50

spread if it had not been relayed

00:47:52

by other writings and this is where we

00:47:54

must mention what we call the

00:47:56

war of kristen blurs, that is to say

00:47:59

its printed matter not linked to the low

00:48:03

sale price which was written in the

00:48:06

vernacular language so the objective

00:48:09

of the authors of these pamphlets of these

00:48:11

libels is not to arouse the

00:48:14

theological reflection around

00:48:16

Luther's theses but rather to play on the

00:48:18

feelings and

00:48:20

religious convictions of those who read them and this

00:48:23

through

00:48:25

extremely varied literary forms preaching

00:48:28

fictional dialogue open letter

00:48:30

the number of these printed and extremely

00:48:34

significant it is thus estimated that between 15

00:48:37

121 and 15 125 half of approximately 10,000

00:48:42

libel which were published between 400 and 15

00:48:44

130 or 5000 libel were published around

00:48:48

the struggle sphere so it is an

00:48:50

extremely important figure and when

00:48:52

we know that one of his pamphlets

00:48:53

were generally printed in 1000

00:48:54

copies

00:48:55

we measure the diffusion of these texts

00:48:58

especially since these texts were of course

00:49:02

first intended for those who

00:49:03

knew how to read but we also have

00:49:05

very numerous testimonies which show

00:49:08

that they were read in public

00:49:10

very regularly from the top of the pulpit

00:49:12

in houses in taverns etc.

00:49:15

and finally these texts were often

00:49:19

illustrated which again allowed

00:49:22

communication with those who did

00:49:24

not know how to read so you can see

00:49:26

clearly on this element that printing

00:49:29

plays a role extremely important role in

00:49:32

relaying the ideas of the ter not only

00:49:35

through what Lutte writes but also

00:49:37

what people do with it

00:49:39

so of course this message of Lutte would

00:49:42

not have had this success if there

00:49:45

had not been that a matter of communication

00:49:48

the third important element in the

00:49:50

diffusion of the message to fight is the

00:49:52

message itself to fight in fact in an

00:49:56

appeal in a very innovative way for

00:49:59

the time to the conscience of individuals

00:50:02

he does not hesitate to write you must

00:50:05

decide now for or against

00:50:08

my message because it is about your

00:50:11

salvation he will write like this a few years

00:50:14

later in one of these treatises everyone

00:50:16

runs their own risk by choosing

00:50:18

their way of believing

00:50:21

and everyone must ensure this themselves. that

00:50:23

his faith is correct

00:50:26

obviously this preaching this

00:50:32

extremely strong tone will generate an

00:50:36

extremely large movement which goes

00:50:41

far beyond the borders of Germany

00:50:45

remains that the German political circumstances

00:50:49

also play a role in the

00:50:52

development of Luther's reform and

00:50:56

this This is where we find what I said

00:50:58

in the introduction, namely the contingency

00:50:59

in fact the German imperial power at

00:51:02

that time was relatively fragile

00:51:04

because the old emperor Maximilian

00:51:08

wanted to have his grandson elected as

00:51:11

king of the Romans which would open up possibilities for him. the

00:51:13

door of the imperial throne upon his death and

00:51:17

therefore he is obliged to spare a certain

00:51:19

number of German political leaders

00:51:21

including the Duke of Saxony who

00:51:23

protects fight this is what means that

00:51:26

during these years 17 18 19

00:51:28

the message of fight will be able to

00:51:31

spread without the imperial power

00:51:33

putting its nose in 15/100 19 yet

00:51:37

things change maximilien morals

00:51:39

charles the grandson accedes to the

00:51:43

imperial throne under the name of charles quint and

00:51:46

very quickly charles quint reveals himself as

00:51:48

an extremely strong opponent of fighting

00:51:53

the March 6, 15 121 struggle same summoned

00:51:56

by the new emperor to explain himself

00:51:59

before the imperial diet which is held at

00:52:02

your hands here then struggle is convinced

00:52:04

that he will be able to explain himself to show

00:52:06

that he is not heretics

00:52:08

but very quickly he realizes that this is

00:52:10

not the case and that what is being

00:52:11

asked of him is to revoke these ideas

00:52:14

after a night of reflection and struggle to

00:52:17

appear before the emperor and after

00:52:21

having justified his remarks at the moment when

00:52:23

he ask again are

00:52:25

you ready to revoke your ideas he

00:52:28

will answer that he cannot revoke the referral

00:52:31

and that

00:52:33

if we demonstrate to him by conscience or

00:52:36

by reason or by the writings

00:52:39

that he was wrong and he will have this

00:52:42

sentence as long as my conscience is captive

00:52:46

of the word of God

00:52:48

it will be impossible for me to revoke my

00:52:51

ideas because it is neither safe nor honest

00:52:53

to act against one's own conscience

00:52:55

I cannot otherwise here I am may God

00:52:58

help me

00:53:00

it was of course only much later

00:53:03

that these famous phrases of fighting the

00:53:06

diet of vorm sans April 15 121

00:53:08

became the symbol of the uprising of an

00:53:11

individual conscience against a

00:53:14

human authority in this case that

00:53:17

of the emperor n 'the fact remains that

00:53:20

with these events which will

00:53:23

obviously generate others since

00:53:26

the reform initiated by struggle against

00:53:28

spread in Switzerland in France in

00:53:31

England in Eastern Europe

00:53:34

struggle unwittingly puts an end to

00:53:38

the unity of Western Christianity will

00:53:42

never again have this unity which had been

00:53:47

imposed progressively again,

00:53:51

obviously from a certain point of

00:53:54

view it is something which can be

00:53:56

deplored since the unity of the body of

00:53:59

Christ was torn apart this would be the

00:54:01

theological reading of the event has a

00:54:04

certain theological reading but we

00:54:07

can also have another reading which

00:54:09

is that of history in the long

00:54:12

term because basically what fighting

00:54:15

does unwittingly through its

00:54:19

action and its thought is is to put

00:54:22

forward a principle which will prove

00:54:25

decisive that of the faith as the

00:54:29

driving force of all religiosity

00:54:33

by defining the faith as the origin

00:54:37

of salvation, that is to say by affirming that

00:54:41

it is not about participation in

00:54:43

acts to rituals on which salvation rests

00:54:46

but on a

00:54:49

subjective individual personal conviction that this

00:54:52

salvation rests and fighting well has finally

00:54:56

unwittingly opened the path towards

00:55:00

religious modernity and by its action

00:55:05

and by its ideas by its opposition

00:55:08

also to the authority of the church and

00:55:12

consequently also by the creation

00:55:15

of Protestant churches in its wake then the

00:55:19

development of very numerous courses in

00:55:21

parallel with these Protestant churches

00:55:24

struggling to unwittingly impose

00:55:28

plurality and in a certain way

00:55:31

pluralism within the

00:55:33

Christian religion western

Description:

Nous fêtions en 2017 les 500 ans de l'affichage par Martin Luther de ses 95 thèses : ce qui s'est appelé la "Déclaration de Wittenberg", acte fondateur de la Réforme protestante. (vidéo cultureGnum de juin 2017, durée 56 mn, https://www.canal-u.tv/video/culture_g_num/martin_luther_et_la_reforme.36481)

Preparing download options

Popular

HD video

Only sound

All

* — If the video is playing in a new tab, go to it, then right-click on the video and select "Save video as..."

** — Link intended for online playback in specialized players

Questions about downloading video

How can I download "Martin Luther et la Réforme" video?

http://unidownloader.com/ website is the best way to download a video or a separate audio track if you want to do without installing programs and extensions.
The UDL Helper extension is a convenient button that is seamlessly integrated into YouTube, Instagram and OK.ru sites for fast content download.
UDL Client program (for Windows) is the most powerful solution that supports more than 900 websites, social networks and video hosting sites, as well as any video quality that is available in the source.
UDL Lite is a really convenient way to access a website from your mobile device. With its help, you can easily download videos directly to your smartphone.

Which format of "Martin Luther et la Réforme" video should I choose?

The best quality formats are FullHD (1080p), 2K (1440p), 4K (2160p) and 8K (4320p). The higher the resolution of your screen, the higher the video quality should be. However, there are other factors to consider: download speed, amount of free space, and device performance during playback.

Why does my computer freeze when loading a "Martin Luther et la Réforme" video?

The browser/computer should not freeze completely! If this happens, please report it with a link to the video. Sometimes videos cannot be downloaded directly in a suitable format, so we have added the ability to convert the file to the desired format. In some cases, this process may actively use computer resources.

How can I download "Martin Luther et la Réforme" video to my phone?

You can download a video to your smartphone using the website or the PWA application UDL Lite. It is also possible to send a download link via QR code using the UDL Helper extension.

How can I download an audio track (music) to MP3 "Martin Luther et la Réforme"?

The most convenient way is to use the UDL Client program, which supports converting video to MP3 format. In some cases, MP3 can also be downloaded through the UDL Helper extension.

How can I save a frame from a video "Martin Luther et la Réforme"?

This feature is available in the UDL Helper extension. Make sure that "Show the video snapshot button" is checked in the settings. A camera icon should appear in the lower right corner of the player to the left of the "Settings" icon. When you click on it, the current frame from the video will be saved to your computer in JPEG format.

What's the price of all this stuff?

It costs nothing. Our services are absolutely free for all users. There are no PRO subscriptions, no restrictions on the number or maximum length of downloaded videos.