Love of God or Hatred of Your Enemy? The Emotional Voices of the Crusades

The present paper attempts to investigate three cornerstones of the history of the early crusades from a wider range of emotions while focusing on [1] the call to the crusade and the conquest of Jerusalem, [2] the fall of Edessa and, subsequently, the Second Crusade and its outcomes, and [3] the Christian defeat at the Horns of Hattin. Less than a century before the crusades, different groups in Christian society had been the target of the same pejorative emotions that were later used to denounce and reproach the Moslems. These terms should therefore be seen and analyzed, not to produce a superficial moral reading of the vilification of the Moslems, but as an essential part of the thesaurus in which Christian society analyzed itself. In fact, the use of the same Augustinian emotional index transforms negative attitudes toward the Moslems into an act of inverted inclusion of the Moslems within the Christian sphere; in other words, using illusionary inclusion in order to exclude. This inverted inclusion means that within its inner discourse, Christian society defeated the Moslems symbolically, independently of the real outcome on the battlefield. The transformation of the crusaders from Westerners into Easterners in Fulcher's eschatology (note 45) is a conscious practice of erasing the "other" by expropriating its identity. This was not, however, an act of including the Easterner into the crusaders' weltanschauung, but a symbolic denial that further served to exclude the Easterners altogether.O presente artigo pretende investigar três pedras angulares da história das primeiras cruzadas a partir do início de uma ampla gama de emoções, enfocando: 1. a chamada para a cruzada e a conquista de Jerusalém, 2. a queda de Edessa e, posteriormente, a Segunda Cruzada e seus resultados, e 3. a derrota cristã nos Cornos de Hattin. Menos de um século antes das cruzadas, diferentes grupos da sociedade cristã já tinham sido alvo das mesmas emoções pejorativas que, posteriormente, foram utilizadas para denunciar e reprovar os muçulmanos. Esses termos devem ser vistos e analisados, não para produzir uma leitura superficial do aviltamento moral dos muçulmanos, mas como uma parte essencial do léxico com o qual a sociedade cristã analisou a si própria. Na verdade, o uso do mesmo index emocional agostiniano transformou atitudes negativas contra os muçulmanos em um ato de inclusão invertida dos muçulmanos dentro da esfera cristã. Em outras palavras, a inclusão ilusória foi usada para excluir. Esta inclusão invertida significa que, simbolicamente, em seu discurso interior, a sociedade cristã derrotou os muçulmanos, independentemente do resultado real no campo de batalha. A transformação dos cruzados ocidentais em orientais na escatologia de Fulcher (nota 45) foi uma prática consciente de apagar o "outro", expropriando-o de sua identidade. Contudo, isto não foi um ato de inclusão dos orientais em cruzados Weltanschauung, mas uma negação simbólica que também serviu para excluí-los completamente

The Challenges of Medieval Communication: The Military Orders

It is the thesis of this study that research into medieval communication, its audiences, purposes, and channels, plays a central role in a better understanding of the crusades. The Military Orders played a significant role in communication developments in Europe and the Levant, because their international character and the fact that their own survival relied on their ability to exchange accurate information in the shortest period. The significant increase in letter exchange, the acceleration of information transmission, and the new awareness of delivering reliable information in the shortest period, all these developments reflect the decisive role of the Military Orders in the emergence of a more communication-oriented society at the Late Middle Ages

Iglesia y Monarquía en la Edad Media tardía: Conflictos y semejanzas

The relationship of the medieval Church and monarchies has usually been studied in terms of confl icts or struggles, rather than of cooperation and/or mutual influences. This article focuses precisely on this last neglected approach, in both the ideological and the institutional spheres. Our analysis centres in the Kingdom of France. The choice is amply justifi ed in view of its primordial role in Church history. The research touches on two main processes, namely the conflict between Philip the Fair and Pope Boniface VIII at the turn of the thirteenth century, and the emergence of consultative assemblies in both Capetian/Valois France and in the Church, which in the latter case culminated in the Conciliar Movement in the fi fteenth century. This article shows with outmost clarity that the “meeting points” between ecclesiastical and secular history offer new perspectives of analysis that call for further research.The relationship of the medieval Church and monarchies has usually been studied in terms of confl icts or struggles, rather than of cooperation and/or mutual influences. This article focuses precisely on this last neglected approach, in both the ideological and the institutional spheres. Our analysis centres in the Kingdom of France. The choice is amply justifi ed in view of its primordial role in Church history. The research touches on two main processes, namely the conflict between Philip the Fair and Pope Boniface VIII at the turn of the thirteenth century, and the emergence of consultative assemblies in both Capetian/Valois France and in the Church, which in the latter case culminated in the Conciliar Movement in the fi fteenth century. This article shows with outmost clarity that the “meeting points” between ecclesiastical and secular history offer new perspectives of analysis that call for further research

La teoría Gelasiana desde la perspectiva de la comunicación: desarrollo y decadencia

El presente artículo analiza los principales enunciados de la teoría Gelasiana y su transmisión en la Edad Media. Se ha puesto un énfasis especial en los distintos canales de comunicación que sirvieron tanto a la curia papal como a sus adversarios para propagar su credo con respecto al balance ideal entre el regnum y el sacerdotium: la realeza y el prelado. Aunque la teoría Gelasiana tuvo una influencia limitada en el medioevo temprano, ambas partes del conflicto trataron de involucrar amplias audiencias hacia el siglo XIV. Esta tendencia alcanzó su culmen durante el reinado de Felipe el Hermoso, en su conflicto con el Papa Bonifacio VIII.This paper analyzes the principal postulates of the Gelasian theory and its transmission throughout the Middle Ages. Special emphasis is laid on the several communication channels that were used by the papal curia and its adversaries to spread their respective creeds with regard to a suitable balance between regnum and sacerdotium. Though the Gelasian theory enjoyed but very limited scope in the Early Middle Ages, each of the conflicting sides appealed to broader audiences toward the fourteenth century, a trend that reached its zenith during the reign of Philip the Fair, King of France, in his struggle with Pope Boniface VIII

Communication Challenges in the Crusade Period: A Survey

Considering communication as an analytical category provides new insights into crusading history. This paper investigates two main aspects, namely, (1) Papal propaganda campaigns, and (2) the communication challenges inherent in the development of the crusades and the Latin East. Both fields combined offer additional perspectives of the crusades while hinting at a twofold failure: vis-à-vis the European audiences, who throughout the thirteenth century were no longer receptive to the traditional papal message. Second, the almost complete lack of communication initiatives that could have facilitated a more fluent interchange across the Mediterranean and perhaps also retard if not obstruct the collapse of the Latin settlements Outremer. From a communication perspective, therefore, the papal policy encapsulated not only a propaganda fiasco but possibly also a communication blackout

Bousmar (Éric), Dumont (Jonathan), Marchandisse (Alain) & Schnerb (Bertrand), eds. Femmes de pouvoir, femmes politiques durant les derniers siècles du Moyen Âge et au cours de la première Renaissance., 2012

Menache Sophia. Bousmar (Éric), Dumont (Jonathan), Marchandisse (Alain) & Schnerb (Bertrand), eds. Femmes de pouvoir, femmes politiques durant les derniers siècles du Moyen Âge et au cours de la première Renaissance., 2012. In: Revue belge de philologie et d'histoire, tome 90, fasc. 4, 2012. Histoire Médiévale, Moderne et Contemporaine. Middeleeuwse, Moderne en Hedendaagse Geschiedenis. pp. 1458-1461

Clément V et le royaume de France. Un nouveau regard

This article proposes a reconsideration of the policy of Clement V with respect to the kingdom of France and its king Philippe le Bel. The principal focus is the attitude of contemporaries with respect to the pope and his policy. We can conclude that the alliance between the pope and the king was politicaly advantageous, but extremely perilous for the pope's status. Within the Church, the pontificate of pope Clement V witnessed a growing alienation between the Holy See and the Church of France, between a clergy which was becoming conscious of its gallicanism and its spiritual father.Cet article se propose de reconsidérer la politique de Clément V à l'égard du royaume de France et du roi Philippe le Bel, en mettant l'accent sur l'attitude des contemporains à l'encontre du pape et de sa politique. On peut conclure que l'alliance entre le pape et le roi était avantageuse du point de vue politique mais fort périlleuse pour le statut du pape au sein de l'Église : le pontificat de Clément V comportait une croissante aliénation entre le Saint Siège et l'Église de France, entre un clergé qui prenait conscience de son gallicanisme et son père spirituel.Menache Sophia. Clément V et le royaume de France. Un nouveau regard. In: Revue d'histoire de l'Église de France, tome 74, n°192, 1988. pp. 23-38

Love of God or Hatred of Your Enemy? The Emotional Voices of the Crusades

The present paper attempts to investigate three cornerstones of the history of the early crusades from a wider range of emotions while focusing on [1] the call to the crusade and the conquest of Jerusalem, [2] the fall of Edessa and, subsequently, the Second Crusade and its outcomes, and [3] the Christian defeat at the Horns of Hattin. Less than a century before the crusades, different groups in Christian society had been the target of the same pejorative emotions that were later used to denounce and reproach the Moslems. These terms should therefore be seen and analyzed, not to produce a superficial moral reading of the vilification of the Moslems, but as an essential part of the thesaurus in which Christian society analyzed itself. In fact, the use of the same Augustinian emotional index transforms negative attitudes toward the Moslems into an act of inverted inclusion of the Moslems within the Christian sphere; in other words, using illusionary inclusion in order to exclude. This inverted inclusion means that within its inner discourse, Christian society defeated the Moslems symbolically, independently of the real outcome on the battlefield. The transformation of the crusaders from Westerners into Easterners in Fulcher's eschatology (note 45) is a conscious practice of erasing the "other" by expropriating its identity. This was not, however, an act of including the Easterner into the crusaders' weltanschauung, but a symbolic denial that further served to exclude the Easterners altogether.O presente artigo pretende investigar três pedras angulares da história das primeiras cruzadas a partir do início de uma ampla gama de emoções, enfocando: 1. a chamada para a cruzada e a conquista de Jerusalém, 2. a queda de Edessa e, posteriormente, a Segunda Cruzada e seus resultados, e 3. a derrota cristã nos Cornos de Hattin. Menos de um século antes das cruzadas, diferentes grupos da sociedade cristã já tinham sido alvo das mesmas emoções pejorativas que, posteriormente, foram utilizadas para denunciar e reprovar os muçulmanos. Esses termos devem ser vistos e analisados, não para produzir uma leitura superficial do aviltamento moral dos muçulmanos, mas como uma parte essencial do léxico com o qual a sociedade cristã analisou a si própria. Na verdade, o uso do mesmo index emocional agostiniano transformou atitudes negativas contra os muçulmanos em um ato de inclusão invertida dos muçulmanos dentro da esfera cristã. Em outras palavras, a inclusão ilusória foi usada para excluir. Esta inclusão invertida significa que, simbolicamente, em seu discurso interior, a sociedade cristã derrotou os muçulmanos, independentemente do resultado real no campo de batalha. A transformação dos cruzados ocidentais em orientais na escatologia de Fulcher (nota 45) foi uma prática consciente de apagar o "outro", expropriando-o de sua identidade. Contudo, isto não foi um ato de inclusão dos orientais em cruzados Weltanschauung, mas uma negação simbólica que também serviu para excluí-los completamente