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The medieval code of chivalry demanded that warrior elites demonstrate fierce courage in battle, display prowess with weaponry, and avenge any strike against their honor. They were also required to be devout Christians. How, then, could knights pledge fealty to the Prince of Peace, who enjoined the faithful to turn the other cheek rather than seek vengeance and who taught that the meek, rather than glorious fighters in tournaments, shall inherit the earth? By what logic and language was knighthood valorized?In Holy Warriors, Richard Kaeuper argues that while some clerics sanctified violence in defense of the Holy Church, others were sorely troubled by chivalric practices in everyday life. As elite laity, knights had theological ideas of their own. Soundly pious yet independent, knights proclaimed the validity of their bloody profession by selectively appropriating religious ideals. Their ideology emphasized meritorious suffering on campaign and in battle even as their violence enriched them and established their dominance. In a world of divinely ordained social orders, theirs was blessed, though many sensitive souls worried about the ultimate price of rapine and destruction.Kaeuper examines how these paradoxical chivalric ideals were spread in a vast corpus of literature from exempla and chansons de geste to romance. Through these works, both clerics and lay military elites claimed God's blessing for knighthood while avoiding the contradictions inherent in their fusion of chivalry with a religion that looked back to the Sermon on the Mount for its ethical foundation.

In Kings, Knights, and Bankers, Richard Kaeuper presents a lifetime of medieval research on Italian financiers, English kingship, chivalric violence, and knightly piety. His foundational work on public finance connects Italian merchant banking with the growth of state power at the turn of the fourteenth century. Subsequent articles on law and order offer measured contributions to the continuing debate over the growth of governance and its relationship with contemporary disorder. He also convincingly proves that knights, the foremost military professionals of the medieval world, considered their prowess as both a source of honor and of sanctification. All interested in the history of medieval chivalry, governance, piety, and public finance can learn from this impressive collection of articles.

Throughout the history of the Crusades, liturgical prayer, masses, and alms were all marshaled in the fight against Muslim armies. In Invisible Weapons , M. Cecilia Gaposchkin focuses on the ways in which Latin Christians communicated their ideas and aspirations for crusade to God through liturgy, how public worship was deployed, and how prayers and masses absorbed the ideals and priorities of crusading. Placing religious texts and practices within the larger narrative of crusading, Gaposchkin offers a new understanding of a crucial facet in the culture of holy war. Open Access edition funded by the National Endowment for the Humanities

The popular view of the Crusades is that of two zealous armies ranged against each other in a state of practically permanent warfare, lacking mutual respect, understanding, or co-operation. Scholars long ago replaced such ideas with a much more nuanced understanding, in which rulers from both sides could work together for mutual benefit, even while pretending to ascribe to the principles of crusade and jihad. This perspective, however, focused almost exclusively on the actions of the elites; the attitudes of those who made up the vast majority of the society in the Levant have been all but ignored. In a clear and accessible form, this book explores everyday relations and interactions between Christians and Muslims in the Levant during the Crusades, demonstrating that it was usually practicality rather than religious scruples that dictated their responses to the religious other.

What really happened in the centuries of conflict between Europe, Russia, China, America, and the peoples of the Muslim world Crusade and Jihad is the first book to encompass, in one volume, the entire history of the catastrophic encounter between the Global North-China, Russia, Europe, Britain, and America-and Muslim societies from Central Asia to West Africa. William R. Polk draws on more than half a century of experience as a historian, policy planner, diplomat, peace negotiator, and businessman to explain the deep hostilities between the Muslim world and the Global North and show how they grew over the centuries. Polk shows how Islam arose and spread across North Africa into Europe, climaxed in the vibrant and sophisticated caliphate of al-Andalus in medieval Spain, and was the bright light in a European Dark Age. Simultaneously, Islam spread from the Middle East into Africa, India, and Southeast Asia. But following the Mongol invasions, Islamic civilization entered a decline while Europe began its overseas expansion. Portuguese buccaneers dominated the Indian Ocean; the Dutch and the English established powerful corporations that turned India and Indonesia into colonies; Russian armies pushed down the Volga into Central Asia, destroying its city-states; and the Chinese Qing dynasty slaughtered an entire Central Asian people. Britain crushed local industry and drained off wealth throughout its vast colonies. Defeated at every turn, Muslims tried adopting Western dress, organizing Westernstyle armies, and embracing Western ideas. None of these efforts stopped the conquests. For Europe and Russia, the nineteenth century was an age of colonial expansion, but for the Muslim world it was an age of brutal and humiliating defeat. Millions were driven from their homes, starved, or killed, and their culture and religion came under a century-long assault. In the twentieth century, brutalized and and disorganized native societies, even after winning independence, fell victim to \"post-imperial malaise,\" typified by native tyrannies, corruption, and massive poverty. The result was a furious blowback. A sobering, scrupulous, and frank account of imperialism, colonialism, insurgency, and terrorism, Crusade and Jihad is history for anyone who wishes to understand the civilizational conflicts of today's world.

The contributors to this volume cross disciplinary and theoretical boundaries to read the words, metaphors, images, signs, poetic illusions, and identities with which medieval men and women used space and place to add meaning to the world. Contributors: Kathleen Biddick, Charles Burroughs, Michael Camille, Tom Conley, Donnalee Dox, Jody Enders, Valerie K. J. Flint, Andrzej Piotrowski, and Daniel Lord Smail.

Faith in the Fight tells a story of religion, soldiering, suffering, and death in the Great War. Recovering the thoughts and experiences of American troops, nurses, and aid workers through their letters, diaries, and memoirs, Jonathan Ebel describes how religion--primarily Christianity--encouraged these young men and women to fight and die, sustained them through war's chaos, and shaped their responses to the war's aftermath. The book reveals the surprising frequency with which Americans who fought viewed the war as a religious challenge that could lead to individual and national redemption. Believing in a \"Christianity of the sword,\" these Americans responded to the war by reasserting their religious faith and proclaiming America God-chosen and righteous in its mission. And while the war sometimes challenged these beliefs, it did not fundamentally alter them.

Superstitions are commonplace in the modern world. Mostly, however, they evoke innocuous images of people reading their horoscopes or avoiding black cats. Certain religious practices might also come to mind-praying to St. Christopher or lighting candles for the dead. Benign as they might seem today, such practices were not always perceived that way. In medieval Europe superstitions were considered serious offenses, violations of essential precepts of Christian doctrine or immutable natural laws. But how and why did this come to be? InFearful Spirits, Reasoned Follies, Michael D. Bailey explores the thorny concept of superstition as it was understood and debated in the Middle Ages. Bailey begins by tracing Christian thinking about superstition from the patristic period through the early and high Middle Ages. He then turns to the later Middle Ages, a period that witnessed an outpouring of writings devoted to superstition-tracts and treatises with titles such asDe superstitionibusandContra vitia superstitionum. Most were written by theologians and other academics based in Europe's universities and courts, men who were increasingly anxious about the proliferation of suspect beliefs and practices, from elite ritual magic to common healing charms, from astrological divination to the observance of signs and omens. As Bailey shows, however, authorities were far more sophisticated in their reasoning than one might suspect, using accusations of superstition in a calculated way to control the boundaries of legitimate religion and acceptable science. This in turn would lay the conceptual groundwork for future discussions of religion, science, and magic in the early modern world. Indeed, by revealing the extent to which early modern thinkers took up old questions about the operation of natural properties and forces using the vocabulary of science rather than of belief, Bailey exposes the powerful but in many ways false dichotomy between the \"superstitious\" Middle Ages and \"rational\" European modernity.

In Jews, Christians, and the Abode of Islam, Jacob Lassner examines the triangular relationship that during the Middle Ages defined—and continues to define today—the political and cultural interaction among the three Abrahamic faiths. Lassner looks closely at the debates occasioned by modern Western scholarship on Islam to throw new light on the social and political status of medieval Jews and Christians in various Islamic lands from the seventh to the thirteenth century. Utilizing a vast array of primary sources, Lassner balances the rhetoric of literary and legal texts from the Middle Ages with other, newly discovered medieval sources that describe life as it was actually lived among the three faith communities. Lassner shows just what medieval Muslims meant when they spoke of tolerance, and how that abstract concept played out at different times and places in the real world of Christian and Jewish communities under Islamic rule. Finally, he considers what a more informed picture of the relationship among the Abrahamic faiths in the medieval Islamic world might mean for modern scholarship on medieval Islamic civilization and, not the least, for the highly contentious global environment of today.

Ecclesia et Violentia is an interdisciplinary anthology that explores the phenomenon of violence in relation to the medieval Church, as well as within the structures of that institution. The volume provides a clearer understanding of hostile and violent acts against both religious institutions and clergy, and explores the interpersonal aggression between clergymen or forms of violent behaviour of medieval clerics. It investigates, furthermore, the role of violence in maintaining discipline wi.