Holy Crusade Quotes

The holiness of love inspired ordinary men and women to act like angels. It lifted them on wings closer to God.

The Beat Generation, that was a vision that we had, John Clellon Holmes and I, and Allen Ginsberg in an even wilder way, in the late forties, of a generation of crazy, illuminated hipsters suddenly rising and roaming America, serious, bumming and hitchhiking everywhere, ragged, beatific, beautiful in an ugly graceful new way--a vision gleaned from the way we had heard the word 'beat' spoken on streetcorners on Times Square and in the Village, in other cities in the downtown city night of postwar America--beat, meaning down and out but full of intense conviction--We'd even heard old 1910 Daddy Hipsters of the streets speak the word that way, with a melancholy sneer--It never meant juvenile delinquents, it meant characters of a special spirituality who didn't gang up but were solitary Bartlebies staring out the dead wall window of our civilization--the subterraneans heroes who'd finally turned from the 'freedom' machine of the West and were taking drugs, digging bop, having flashes of insight, experiencing the 'derangement of the senses,' talking strange, being poor and glad, prophesying a new style for American culture, a new style (we thought), a new incantation--The same thing was almost going on in the postwar France of Sartre and Genet and what's more we knew about it--But as to the actual existence of a Beat Generation, chances are it was really just an idea in our minds--We'd stay up 24 hours drinking cup after cup of black coffee, playing record after record of Wardell Gray, Lester Young, Dexter Gordon, Willie Jackson, Lennie Tristano and all the rest, talking madly about that holy new feeling out there in the streets- -We'd write stories about some strange beatific Negro hepcat saint with goatee hitchhiking across Iowa with taped up horn bringing the secret message of blowing to other coasts, other cities, like a veritable Walter the Penniless leading an invisible First Crusade- -We had our mystic heroes and wrote, nay sung novels about them, erected long poems celebrating the new 'angels' of the American underground--In actuality there was only a handful of real hip swinging cats and what there was vanished mightily swiftly during the Korean War when (and after) a sinister new kind of efficiency appeared in America, maybe it was the result of the universalization of Television and nothing else (the Polite Total Police Control of Dragnet's 'peace' officers) but the beat characters after 1950 vanished into jails and madhouses, or were shamed into silent conformity, the generation itself was shortlived and small in number.

The American intellectuals, in their preoccupation with reality, seem to have forgotten that the real enemy is War rather than imperial Germany. There is work to be done to prevent this war of ours from passing into popular mythology as a holy crusade. What shall we do with leaders who tell us that we go to war in moral spotlessness or who make “democracy” synonymous with a republican form of government?

Holy Adam West!

when Latin crusading armies arrived in the Near East to wage what essentially were frontier wars, they were not actually invading the heartlands of Islam. Instead, they were fighting for control of a land that, in some respects, was also a Muslim frontier,

Pippin was crowned the first king of the Carolingian dynasty in the city of Soissons, in a brand-new sacred ceremony that involved anointing with holy oil in the manner of an Old Testament theocratic king.*

King Richard, who was a strong, restless, burly man, with one idea always in his head, and that the very troublesome idea of breaking the heads of other men, was mightily impatient to go on a Crusade to the Holy Land, with a great army.

four witches planted seeds of discord in the hearts of good Bethelan men, tempting them and leading their souls astray. The roots of their deceit ran deep, and it wasn’t long before the rule of the land shifted into their hands. It was only by the Father’s grace that a young man by the name of David Ford—the first prophet—had rallied a brave army of holy crusaders to overthrow the four witches with fire and purging

Atheism rises above creeds and puts Humanity upon one plane. There can be no 'chosen people' in the Atheist philosophy. There are no bended knees in Atheism; No supplications, no prayers; No sacrificial redemptions; No 'divine' revelations; No washing in the blood of the lamb; No crusades, no massacres, no holy wars; No heaven, no hell, no purgatory; No silly rewards and no vindictive punishments; No christs, and no saviors; No devils, no ghosts and no gods.

... there are as holy persons outside orders as ever there are in, and not to trifle with truth, as good men out of the Christian church as most I've met within it. In the Holy Land I've known Saracens I’d trust before the common run of the crusaders, men honourable, generous and courteous, who would have scorned to haggle and jostle for place and trade as some of our allies did. Meet every man as you find him, for we’re all made the same under habit or robe or rags. Some better made than others, and some better cared for, but on the same pattern all.

People still dreamed of going on Crusade and liberating Jerusalem, but in an important development, holy warfare was beginning to merge with the patriotism of national war.

Eleventh-century Europe was not in a state of fully fledged anarchy, but the ravening violence of feud and vendetta was commonplace, and lawlessness endemic.

Concepts such as love, charity, obligation and tradition all helped to shape medieval attitudes to devotion, but perhaps the most powerful conditioning influence was fear;

Almost all were assured a degree of renown for their exploits, and it became common for these crusaders to be celebrated with the nickname ‘Hierosolymitani’, or ‘travellers to Jerusalem’.

What monotheism undoubtedly did was to make many people far more intolerant than before, thereby contributing to the spread of religious persecutions and holy wars. Polytheists found it perfectly acceptable that different people will worship different gods and perform diverse rites and rituals. (…) Monotheists, in contrast, believed that their God was the only god, and that He demanded universal obedience. Consequently, as Christianity and Islam spread around the world, so did the incidence of crusades, jihads, inquisitions and religious discrimination.

The conscious and intelligent manipulation of the habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. - We are governed, our minds are molded, our tastes formed, our ideas suggested, largely by men we have never heard of. It is they who pull the wires that control the public mind." (10) Bernays and his CPI co-conspirators portray the American war effort as a holy crusade "to make the world safe for democracy", while at the same time spreading vile hate-filled propaganda directed towards Germany and its Emperor, Wilhelm II.

It’s difficult to take oneself with sufficient seriousness to begin any sentence with the words “Thou shalt not.” But who cannot summon the confidence to say: Do not condemn people on the basis of their ethnicity or color. Do not ever use people as private property. Despise those who use violence or the threat of it in sexual relations. Hide your face and weep if you dare to harm a child. Do not condemn people for their inborn nature—why would God create so many homosexuals only in order to torture and destroy them? Be aware that you too are an animal and dependent on the web of nature, and think and act accordingly. Do not imagine that you can escape judgment if you rob people with a false prospectus rather than with a knife. Turn off that fucking cell phone—you have no idea how unimportant your call is to us. Denounce all jihad-ists and crusaders for what they are: psychopathic criminals with ugly delusions. Be willing to renounce any god or any religion if any holy commandments should contradict any of the above.

Even thirty years later, reflecting back on the competition, Jobs cast it as a holy crusade: “IBM was essentially Microsoft at its worst. They were not a force for innovation; they were a force for evil. They were like ATT or Microsoft or Google is.” Unfortunately

She wouldn't look up at him, wouldn't take her hands from her eyes; she didn't want him to see her. So he wrapped his arms around her like armor, making a shelter for her to fall apart ... He surreptitiously rested his cheek against the top of her head. That rich hair was too silky and fine and warm, and her narrow pale part seemed ridiculously pale and vulnerable as a fontanelle. Here, it seemed to say, was proof that Thomasina de Ballesteros could be broken. Cracked like an egg. That she was human. The rage he felt then toward the duke was almost euphoric. Almost holy. This is how crusades are born, he thought. With this kind of certainty about right and wrong, good and evil, and the need to avenge.

Many critics of the Crusades would seem to suppose that after the Muslims had overrun a major portion of Christendom, they should have been ignored or forgiven; suggestions have been made about turning the other cheek. This outlook is certainly unrealistic and probably insincere. Not only had the Byzantines lost most of their empire; the enemy was at their gates. And the loss of Spain, Sicily, and southern Italy, as well as a host of Mediterranean islands, was bitterly resented in Europe. Hence, as British historian Derek Lomax (1933-1992) explained, 'The popes, like most Christians, believed war against the Muslims to be justified partly because the latter had usurped by force lands which once belonged to Christians and partly because they abused the Christians over whom they ruled and such Christian lands as they could raid for slaves, plunder and the joys of destruction.' It was time to strike back.

In fact, the term “holy war” originates not with Islam but with the Christian Crusaders who first used it to give theological legitimacy to what was in reality a battle for land and trade routes. “Holy war” was not a term used by Muslim conquerors, and it is in no way a proper definition of the word jihad. There are a host of words in Arabic that can be definitively translated as “war”; jihad is not one of them. The word jihad literally means “a struggle,” “a striving,” or “a great effort.” In its primary religious connotation (sometimes referred to as “the greater jihad”), it means the struggle of the soul to overcome the sinful obstacles that keep a person from God. This is why the word jihad is nearly always followed in the Quran by the phrase “in the way of God.

When a holy was is declared, the end justifies any means to those crusaders.

.. The slaughter lasted the best part of two days. When it was over, the crusade leaders went in solemn procession to the church of the Holy Sepulchre to give thanks to God'' !!

enemy than to suffer his people to be exposed to rapine,

Venice earned its wealth not only from rare Oriental goods, but also from the pilgrim and crusader traffic to and from the Holy Land.

You cling to culture like an orphan drags her rag doll from foster home to foster home. It is your last soiled reminder of what you think you were. You'd rather die at the stake than adapt or evolve because change is scary. So you guard the same tired shit as if it's a precious, sacrosanct relic from the holy crusades of your ancestors when, in fact, it is a withered turn wrapped in butcher paper.

I have met with but one or two persons in the course of my life who understood the art of Walking, that is, of taking walks, who had a genius, so to speak, for sauntering; which word is beautifully derived "from idle people who roved about the country, in the middle ages, and asked charity, under pretence of going à la sainte terre" — to the holy land, till the children exclaimed, "There goes a sainte-terrer", a saunterer — a holy-lander. They who never go to the holy land in their walks, as they pretend, are indeed mere idlers and vagabonds, but they who do go there are saunterers in the good sense, such as I mean. Some, however, would derive the word from sans terre, without land or a home, which, therefore, in the good sense, will mean, having no particular home, but equally at home everywhere. For this is the secret of successful sauntering. He who sits still in a house all the time may be the greatest vagrant of all, but the Saunterer, in the good sense, is no more vagrant than the meandering river, which is all the while sedulously seeking the shortest course to the sea. But I prefer the first, which indeed is the most probable derivation. For every walk is a sort of crusade, preached by some Peter the Hermit (1) in us, to go forth and reconquer this holy land from the hands of the Infidels.

I saw the bodies bearing the mark of their oppression, of their stolen labor, and now their holy dead. Their bodies were hieroglyphs of their exploitation, their blood and bodies taken, their lungs turned to silica stone.

Islam had, from its earliest days, embraced warfare. Muhammad himself prosecuted a series of military campaigns while subjugating Mecca, and the explosive expansion of the Muslim world during the seventh and eighth centuries was fuelled by an avowed devotional obligation to spread Islamic rule. The union of faith and violence within the Muslim religion, therefore, was more rapid and natural than that which gradually developed in Latin Christianity.

When Stephen reported that the Franks by now had most likely been defeated, the emperor elected to retreat to Constantinople. At this crucial moment Byzantium failed the crusade, and the Greeks were never fully forgiven. Stephen

This crusading spirit of the managers and engineers, the idea of designing and manufacturing and distributing being sort of a holy war: all that folklore was cooked up by public relations and advertising men hired by managers and engineers to make big business popular in the old days, which it certainly wasn't in the beginning. Now, the engineers and managers believe with all their hearts the glorious things their forebears hired people to say about them. Yesterday's snow job becomes today's sermon.

My epic,” said Emily, diligently devouring plum cake, “is about a very beautiful high-born girl who was stolen away from her real parents when she was a baby and brought up in a woodcutter’s hut.” “One av the seven original plots in the world,” murmured Father Cassidy. “What?” “Nothing. Just a bad habit av thinking aloud. Go on.” “She had a lover of high degree but his family did not want him to marry her because she was only a woodcutter’s daughter—” “Another of the seven plots — excuse me.” “ — so they sent him away to the Holy Land on a crusade and word came back that he was killed and then Editha — her name was Editha — went into a convent—” Emily paused for a bite of plum cake and Father Cassidy took up the strain. “And now her lover comes back very much alive, though covered with Paynim scars, and the secret av her birth is discovered through the dying confession av the old nurse and the birthmark on her arm.” “How did you know?” gasped Emily in amazement. “Oh, I guessed it — I’m a good guesser.

It is a neglected but essential fact that we cannot appreciate the relationship between religion and violence unless we grasp the nature and meaning of the two partners in this relationship. Yet our understandings both of religion and of violence are inadequate. Further, we usually consider too few offspring of their troubled marriage: when we think of “religious violence,” we tend to think only of holy war and (especially since September 11) religious terrorism. However, those are not the only types of religious violence.

Now, shouts of “Dieu li volt!” (God wills it!) began to spread through the crowd, and men began to cut up cloaks and other pieces of cloth to make crosses and sew them against their chests. Everyone agreed that the next year they would set out for the Holy Land. And they did.

The first Latin up a ladder was Aubery Clements, marshal of France, one of Philip’s leading knights. It was said later among the Christians’ forces that, before climbing the breach, Aubery had called out defiantly: ‘Either I shall die today, or God willing, I will enter Acre.

The Israelis have not been the worst conquerors of Jerusalem: they have not slaughtered their predecessors, as the Crusaders did, nor have they permanently excluded them, as the Byzantines banned the Jews from the city. On the other hand, they have not reached the same high standards as Caliph Umar. As we reflect on the current unhappy situation, it becomes a sad irony that on two occasions in the past, it was an islamic conquest of Jerusalem that made it possible for Jews to return to their holy city. Umar and Saladin both invited Jews to settle in Jerusalem when they replaced Christian rulers there.

Adopting and extending the existing system of mamluk recruitment, he purchased thousands of young male slaves, drawn from Kipchak Turkish and, later, Caucasian stock. These boys were trained and indoctrinated as mamluk troops, and then at the age of eighteen freed to serve their masters within the Mamluk sultanate. This approach created a constantly self-rejuvenating military force–what one modern historian has called a ‘one-generation nobility’–because children born of mamluks were not regarded as being part of the martial elite, although they were permitted to enrol in the army’s second-tier halqa reserves.

One other thing this skinny Arab knew: the power of hating the Jew. He could quote from the Holy Book chapter and verse the perfidy of Jews. He could show the dagger of Israel stuck in the soul of Jerusalem where Prophet Muhammad ascended to Heaven. And this son of Islam’s most holy places could wrap it all up in a tidy little conspiracy, the Jews in New York controlling America, the Great Satan, launching their crusades against Muslims everywhere. See, we Muslims are nursed on the mother’s milk of conspiracies. And unless you have a conspiracy to explain everything in one neat package, we simply won’t believe you.

There's the pity of it. Elaine Cheeseman's not as young as you; she's forty, maybe. But she's not bad-looking at all. If she took the trouble to dress properly, and occasionally she smiled instead of keeping a frozen, holy-zeal look as though she were goin' to the Crusades instead of only to the polling-station, she might even be a bit of a smasher.

One wonders why no one in church history has ever been considered a heretic for being unloving. People were anathematized and often tortured and killed for disagreeing on matters of doctrine or on the authority of the church. But no one on record has ever been so much as rebuked for not loving as Christ loved. Yet if love is to be placed above all other considerations (Col. 3:14; 1 Peter 4:8), if nothing has any value apart from love (1 Cor. 13:1–3), and if the only thing that matters is faith working in love (Gal. 5:6), how is it that possessing Christlike love has never been considered the central test of orthodoxy? How is it that those who tortured and burned heretics were not themselves considered heretics for doing so? Was this not heresy of the worst sort? How is it that those who perpetrated such things were not only not deemed heretics but often were (and yet are) held up as “heroes of the faith”? If there is an answer to this question, I believe it lies in the deceptive power of the sword. While God uses the sword of governments to preserve law, order, and justice, as we have seen, there is a corrupting principality and power always at work. Much like the magical ring in Tolkien’s Lord of the Rings, the sword has a demonic power to deceive us. When we pick it up, we come under its power. It convinces us that our use of violence is a justified means to a noble end. It intoxicates us with the unquenchable dream of redemptive violence and blinds us to our own iniquities, thereby making us feel righteous in overpowering the unrighteousness of others. Most of the slaughtering done throughout history has been done by people who sincerely believed they were promoting “the good.” Everyone thinks their wars are just, if not holy. Marxists, Nazis, the Khmer Rouge, Islamic terrorists, and Christian crusaders have this in common.

For even the high lifted and chivalric Crusaders of old times were not content to traverse two thousand miles of land to fight for their holy sepulchre, without committing burglaries, picking pockets, and gaining other pious perquisites by the way. Had they been strictly held to their one final and romantic object—that final and romantic object, too many would have turned from in disgust.

And to make things worse we started mixing religion with politics. An old argument just like the Crusades. Our God is better than your god. ‘God Is with Us’ on the Nazi belt buckles. Holy Wars against women and children, Catholics killing Protestants in Belfast. We went into Iraq for the wrong reasons and we left our friends behind. More people have been killed in the name of God and so-called ‘faith-based values’ than for any other reason.

Come inside with me,” he urged, increasing the pressure on her elbow, “and I’ll begin making it up to you.” Elizabeth let herself be drawn forward a few steps and hesitated. “This is a mistake. Everyone will see us and think we’ve started it all over again-“ “No, they won’t,” he promised. “There’s a rumor spreading like fire in there that I tried to get you in my clutches two years ago, but without a title to tempt you I didn’t have a chance. Since acquiring a title is a holy crusade for most of them, they’ll admire your sense. Now that I have a title, I’m expected to use it to try to succeed where I failed before-as a way of bolstering my wounded male pride.” Reaching up to brush a wisp of hair from her soft cheek, he said, “I’m sorry. It was the best I could do with what I had to work with-we were seen together in compromising circumstances. Since they’d never believe nothing happened, I could only make them think I was in pursuit and you were evading.” She flinched from his touch but didn’t shove his hand away. “You don’t understand. What’s happening to me in there is no less than I deserve. I knew what the rules were, and I broke them when I stayed with you at the cottage. You didn’t force me to stay. I broke the rules, and-“ “Elizabeth,” he interrupted in a voice edge with harsh remorse, “if you won’t do anything else for me, at least stop exonerating me for that weekend. I can’t bear it. I exerted more force on you than you understand.” Longing to kiss her, Ian had to be satisfied instead with trying to convince her his plan would work, because he now needed her help to ensure its success. In a teasing voice he said, “I think you’re underrating my gift for strategy and subtlety. Come and dance with me, and I’ll prove to you how easily most of the male minds in there have been manipulated.” Despite his confidence, moments after they entered the ballroom Ian noticed the increasing coldness of the looks being directed at them, and he knew a moment of real alarm-until he glanced at Elizabeth as he took her in his arms for a waltz and realized the cause of it. “Elizabeth,” he said in a low, urgent voice, gazing down at her bent head, “stop looking meek! Put your nose in the air and cut me dead or flirt with me, but do not on any account look humble, because these people will interpret it as guilt!” Elizabeth, who had been staring at his shoulder, as she'd done with her other dancing partners, tipped her head back and looked at him in confusion. "What?" Ian's heart turned over when the chandeliers overhead revealed the wounded look in her glorious green eyes. Realizing logic and lectures weren't going to help her give the performance he badly needed her to give, he tried the tack that had, in Scotland, made her stop crying and begin to laugh: He tried to tease her. Casting about for a subject, he said quickly, "Belhaven is certainly in fine looks tonight-pink satin pantaloons. I asked him for the name of his tailor so that I could order a pair for myself." Elizabeth looked at him as if he'd taken leave of his senses; then his warning about looking meek hit home, and she began to understand what he wanted her to do. That added to the comic image of Ian's tall, masculine frame in those absurd pink pantaloons enabled her to manage a weak smile. "I have greatly admired those pantaloons myself," she said. "Will you also order a yellow satin coat to complement the look?" He smiled. "I thought-puce." "An unusual combination," she averred softly, "but one that I am sure will make you the envy of all who behold you.

Religion is the most powerful entity on earth. A phenomenon that has conscripted millions to give or sacrifice their lives without so much as a minuscule query about their chosen beliefs or particular ideology. And today thousands of years on despite the huge advent, discovery and the advance of science forensic or otherwise, millions are still prepared and equipped to fall or kill in the name of their God, their Holy Scriptures, their messengers, their prophets and their faith’.

CHAPTER I Archbishop William, a most learned and holy prelate, having commanded me to put into English writing those great events to which I was a humble witness, I take up my quill in the name of the Lord and my patron saint: trusting that they will aid my feeble powers of narrative for the sake of future generations who may with profit study the account of Sir Roger de Tourneville’s campaign and learn thereby fervently to reverence the great God by whom all things are brought to pass.

You chastise the dark side as if it is an evil path, laughable for its malevolence. But do not confuse it with evil. And do not confuse the light as being the product of benevolence. The Jedi of old were cheats and liars. Power-hungry maniacs operating under the guise of a holy monastic order. Moral crusaders whose diplomacy was that of the lightsaber. The dark side is honest. The dark side is direct. It is the knife in the front rather than one stuck in your back. The dark side is self-interested, yes, but it is about extending that interest outward. To yourself, but then beyond yourself. Palpatine cared about the galaxy. He did not wrest control simply to have power for himself—he already had power, as chancellor. He wanted to take power from those who abused it. He wanted to extend control and safety to the people of all worlds. That came with costs. He knew them and lamented them. But paid them just the same because the dark side understands that everything has a cost, and the cost must always be paid.

Henry Fielding, a highly successful satiric dramatist until the introduction of censorship in 1737, began his novel-writing career with Shamela, a pastiche of Pamela, which humorously attacked the hypocritical morality which that novel displayed. Joseph Andrews (1742) was also intended as a kind of parody of Richardson; but Fielding found that his novels were taking on a moral life of their own, and he developed his own highly personal narrative style - humorous and ironic, with an omniscient narrative presence controlling the lives and destinies of his characters. Fielding focuses more on male characters and manners than Richardson. In doing so, he creates a new kind of hero in his novels. Joseph Andrews is chaste, while Tom Jones in Tom Jones (1749) is quite the opposite. Tom is the model of the young foundling enjoying his freedom (to travel, to have relationships with women, to enjoy sensual experience) until his true origins are discovered. When he matures, he assumes his social responsibilities and marries the woman he has 'always' loved, who has, of course, like a mediaeval crusader's beloved, been waiting faithfully for him. Both of these heroes are types, representatives of their sex. There is a picaresque journey from innocence to experience, from freedom to responsibility. It is a rewriting of male roles to suit the society of the time. The hero no longer makes a crusade to the Holy Land, but the crusade is a personal one, with chivalry learned on the way, and adventure replacing self-sacrifice and battle.

From an ethical perspective, monotheism was arguably one of the worst ideas in human history. Monotheism did little to improve the moral standards of humans—do you really think Muslims are inherently more ethical than Hindus just because Muslims believe in a single god while Hindus believe in many gods? Were Christian conquistadores more ethical than pagan Native American tribes? What monotheism undoubtedly did was to make many people far more intolerant than before, thereby contributing to the spread of religious persecutions and holy wars. Polytheists found it perfectly acceptable that different people worshipped different gods and performed diverse rites and rituals. They rarely if ever fought, persecuted, or killed people just because of their religious beliefs. Monotheists, in contrast, believed that their God was the only god, and that He demanded universal obedience. Consequently, as Christianity and Islam spread around the world, so did the incidence of crusades, jihads, inquisitions, and religious discrimination.11

The Jews sought refuge in their synagogues, but the Crusaders set them on fire. The Jews were burned alive, almost a climactic burnt offering in Christ’s name. Godfrey of Bouillon took off his sword and with a small entourage circled the city and prayed, before making his way to the Holy Sepulchre. Next morning, to Tancred’s fury, Raymond’s men nervously climbed onto the roof of al-Aqsa, surprised the huddled Muslims and beheaded the men and women in another spasm of killing. Some of the Muslims leaped to their deaths.

Or, as the united Buddhist leadership phrased it at the time: In order to establish eternal peace in East Asia, arousing the great benevolence and compassion of Buddhism, we are sometimes accepting and sometimes forceful. We now have no choice but to exercise the benevolent forcefulness of “killing one in order that many may live” (issatsu tasho). This is something which Mahayana Buddhism approves of only with the greatest of seriousness. No “holy war” or “Crusade” advocate could have put it better. The “eternal peace” bit is particularly excellent. By the end of the dreadful conflict that Japan had started, it was Buddhist and Shinto priests who were recruiting and training the suicide bombers, or Kamikaze (“Divine Wind”), fanatics, assuring them that the emperor was a “Golden Wheel-Turning Sacred King,” one indeed of the four manifestations of the ideal Buddhist monarch and a Tathagata, or “fully enlightened being,” of the material world. And since “Zen treats life and death indifferently,” why not abandon the cares of this world and adopt a policy of prostration at the feet of a homicidal dictator? This

Bolsover Priory was founded in the reign of Henry the Sixth, about the beginning of the eleventh century. Hugh de Bolsover had accompanied that monarch to the Holy Land, in the expedition undertaken by way of penance for the murder of his young nephews in the Tower. Upon the dissolution of the monasteries, the veteran was enfeoffed in the lands and manor, to which be gave his own name of Bowlsover, or Bee-owls-over, (by corruption Bolsover) — a Bee in chief, over three Owls, all proper, being the armorial ensigns borne by this distinguished crusader at the siege of Acre.

No, that’s not the style of these people,’ explained Maxy. ‘You shouldn’t think of these Bolsheviks as modern politicians. They were religious fanatics. Their Marxism was fanatical; their fervour was semi-Islamic; and they saw themselves as members of a secret military-religious order like the medieval Crusaders or the Knights Templar. They were ruthless, amoral and paranoid. They believed that millions would have to die to create their perfect world. Family, love and friendship were nothing compared to the holy grail. People died of gossip at Stalin’s court. For a man like Satinov, secrecy was everything.

One thing that the history of Jerusalem teaches is that nothing is irreversible. Not only have its inhabitants watched their city destroyed time and again, they have also seen it built up in ways that seemed abhorrent. When the Jews heard of the obliteration of their Holy City, first by Hadrian's contractors and then by Constantine's, they must have felt that they would never win their city back. Muslims had to see the desecration of their beloved Haram by the Crusaders, who seemed invincible at the time. All these building projects had been intent on creating facts, but ultimately bricks and mortar were not enough. The Muslims got their city back because the Crusaders became trapped in a dream of hatred and intolerance. In our own day, against all odds, the Jews have returned to Zion and have created their own facts in the settlements around Jerusalem. But, as the long, tragic history of Jerusalem shows, nothing is permanent or guaranteed. The societies that have lasted the longest in the holy city have, generally, been the ones that were prepared for some kind of tolerance and coexistence in the Holy City. That, rather than a sterile and deadly struggle for sovereignty, must be the way to celebrate Jerusalem's sanctity today.

Faith is an evil precisely because it requires no justification and brooks no argument. Teaching children that unquestioned faith is a virtue primes them - given certain other ingredients that are no hard to come by - to grow up into potentially lethal weapons for future jihads or crusades. Immunized against fear by the promise of a martyr's paradise, the authentic faith-head deserves a high place in the history of armaments, alongside the longbow, the warhorse, the tank and the cluster bomb. If children were taught to question and think through their beliefs, instead of being taught the superior virtue of faith without question, it is a good bet that there would be no suicide bombers. Suicide bombers do what they do because they really believe what they were taught in their religious schools: that duty to God exceeds all other priorities, and that martyrdom in his service will be rewarded in the gardens of Paradise. And they were taught that lesson not necessarily by extremist fanatics but by decent, gentle, mainstream religious instructors, who lined them up in their madrasa, sitting in rows, rhythmically nodding their innocent little head up and down while they learned every words of the holy book like demented parrots. Faith can be very very dangerous, and deliberately to implant it into the vulnerable mind of an innocent child is a grievous wrong.

Watching eyes That later become waiting enemies Vanquished with the cross On holy ground Spear of Michael and Barbed arrow Of St. Sebastian —- Flies tipped with flame through skin And burns though all human sin. Retribution lands With the blunt weight of a blessed two handed hammer Into the side of a helmeted skull and into bruised clavicle. Now in this battle of the ages, we invoke the Unmovable resolve of St Joan To deliver a victory against all odds And at all costs. Patron of the soldier And witness to the faith Dirt-covered Gauntlet of the Paladin, Light of the soul that overpowers disbelief and disdain, You are the clerics of tomorrow. Wearing the crown of creation Anointed by this prayer And this anthem. - Glory of The Long Forgotten Crusader

I have met with but one or two persons in the course of my life who understood the art of Walking, that is, of taking walks,—who had a genius, so to speak, for sauntering, which word is beautifully derived ‘from idle people who roved about the country, in the Middle Ages, and asked charity, under pretense of going a la Sainte Terre,’ to the Holy Land, till the children- exclaimed, ‘There goes a SainteTerrer,’ Saunterer, a Holy-Lander. They who never go to the Holy Land in their walks, as they pretend, are indeed mere idlers and vagabonds; but they who do go there are saunterers in the good sense, such as I mean….For every walk is a sort of crusade, preached by some Peter the Hermit in us, to go forth and reconquer this Holy Land from the hands of the Infidels.

Fritz Lang's 1927 film Metropolis is commonly regarded as one of the classics of cinema, and at the time it was probably the most expensive film ever made. Only in light of recent restoration work, though, can we see how explicitly it draws on apocalyptic themes in its prophetic depiction of modern society. Partly, Metropolis reflects the ideas of Oswald Spengler, whose sensationally popular book The Decline of the West appeared in 1918. Spengler presented nightmare forecasts of the vast megalopolis, ruled by the superrich, with politics reduced to demagoguery and Caesarism, and religion marked by strange oriental cults. Lang borrowed that model but added explicit references to the Bible, and particularly Revelation. In the future world of Metropolis, the ruling classes dwell in their own Tower of Babel, while the industrial working class is literally enslaved to Moloch.

The supposedly eyewitness authority of the Pseudo-Turpin finds a parallel in another genre in which vernacular prose was pioneered: that of the historical memoir. There were twelfth-century verse histories narrated by authors who had personally participated in the events they describe, such as the Third Crusade. But the Fourth Crusade of 1202-4 saw a switch to prose. This shameful fiasco, in which the crusaders were induced to turn aside from the Holy Land and attack instead the Christian city of Constantinople, inspired two contrasting accounts. Robert de Clari--ignorant of higher-level strategy, but all agog at the splendours of Constantinople--gives a worm's eye view. Geoffroi de Villehardouin, by contrast, has a top diplomat's suave authority and a leader's eye for the aesthetics of war--the splendid sight of a fleet, or the noble heroism of a ruler. For both authors the medium of prose seems to convey the purported authenticity and transparency of lived experience.

The oldest of the three Abrahamic religions, and the clear ancestor of the other two, is Judaism: originally a tribal cult of a single fiercely unpleasant God, morbidly obsessed with sexual restrictions, with the smell of charred flesh, with his own superiority over rival gods and with the exclusiveness of his chosen desert tribe. During the Roman occupation of Palestine, Christianity was founded by Paul of Tarsus as a less ruthlessly monotheistic sect of Judaism and a less exclusive one, which looked outwards from the Jews to the rest of the world. Several centuries later, Muhammad and his followers reverted to the uncompromising monotheism of the Jewish original, but not its exclusiveness, and founded Islam upon a new holy book, the Koran or Qur’an, adding a powerful ideology of military conquest to spread the faith. Christianity, too, was spread by the sword, wielded first by Roman hands after the Emperor Constantine raised it from eccentric cult to official religion, then by the Crusaders, and later by the conquistadors and other European invaders and colonists, with missionary accompaniment.

The oldest of the three Abrahamic religions, and the clear ancestor of the other two, is Judaism: originally a tribal cult of a single fiercely unpleasant God, morbidly obsessed with sexual restrictions, with the smell of charred flesh, with his own superiority over rival gods and with the exclusiveness of his chosen desert tribe. During the Roman occupation of Palestine, Christianity was founded by Paul of Tarsus as a less ruthlessly monotheistic sect of Judaism and a less exclusive one, which looked outwards from the Jews to the rest of the world. Several centuries later, Muhammad and his followers reverted to the uncompromising monotheism of the Jewish original, but not its exclusiveness, and founded Islam upon a new holy book, the Koran or Qur’an, adding a powerful ideology of military conquest to spread the faith. Christianity, too, was spread by the sword, wielded first by Roman hands after the Emperor Constantine raised it from eccentric cult to official religion, then by the Crusaders, and later by the conquistadores and other European invaders and colonists, with missionary accompaniment.

...the letters begin to cross vast spaces in slow sailing ships and everything becomes still more protracted and verbose, and there seems no end to the space and the leisure of those early nineteenth century days, and faiths are lost and the life of Hedley Vicars revives them; aunts catch cold but recover; cousins marry; there is the Irish famine and the Indian Mutiny, and both sisters remain, to their great, but silent grief, for in those days there were things that women hid like pearls in their breasts, without children to come after them. Louisa, dumped down in Ireland with Lord Waterford at the hunt all day, was often very lonely; but she stuck to her post, visited the poor, spoke words of comfort (‘I am sorry indeed to hear of Anthony Thompson's loss of mind, or rather of memory; if, however, he can understand sufficiently to trust solely in our Saviour, he has enough’) and sketched and sketched. Thousands of notebooks were filled with pen and ink drawings of an evening, and then the carpenter stretched sheets for her and she designed frescoes for schoolrooms, had live sheep into her bedroom, draped gamekeepers in blankets, painted Holy Families in abundance, until the great Watts exclaimed that here was Titian's peer and Raphael's master! At that Lady Waterford laughed (she had a generous, benignant sense of humour); and said that she was nothing but a sketcher; had scarcely had a lesson in her life—witness her angel's wings, scandalously unfinished. Moreover, there was her father's house for ever falling into the sea; she must shore it up; must entertain her friends; must fill her days with all sorts of charities, till her Lord came home from hunting, and then, at midnight often, she would sketch him with his knightly face half hidden in a bowl of soup, sitting with her notebook under a lamp beside him. Off he would ride again, stately as a crusader, to hunt the fox, and she would wave to him and think, each time, what if this should be the last? And so it was one morning. His horse stumbled. He was killed. She knew it before they told her, and never could Sir John Leslie forget, when he ran down-stairs the day they buried him, the beauty of the great lady standing by the window to see the hearse depart, nor, when he came back again, how the curtain, heavy, Mid-Victorian, plush perhaps, was all crushed together where she had grasped it in her agony.

‎"What Zolberg calls the 'Melville principle' is an excellent expression of the fundamental right to free movement... for one surely needs to explain what is natural about state structures, in rich and poor countries alike, that confine the movements of billions of people to live and play anywhere they want. Melville's vision, echoed in Walt Whitman's poetry, is a far better prospect to imagine than the persistence of a primitive form of nationalism based on exclusion and expulsion, or a social model of gated communities antagonizing the poor by keeping them out of bounds. These are simply not rational long-term solutions for an already besieged planet. If Moors or Moriscos are the residual prototype of Gypsies, Native Americans, Africans, Jews, Hispanics, and, in general, the West's undesirables since 1492, we might as well avoid the tragedies that dogmatic concepts of national identities have engendered -- the expulsion of Jews in 1492; the expulsion of Moriscos in 1609; the scapegoating of minorities as infidels in the nation's holy body politic; and the horrors of genocide visited on various non-Europeans and on Jews in Nazi Germany -- by accepting our true nature as mestizos in a world where national, racial, ethnic, and cultural boundaries are dangerous illusions.

To understand President Obama’s second term, however, all you need to know are the following three: First, the Country Clubbers. Guardians of the GOP’s upper-crust traditions, they believed in lower taxes, less regulation, and being polite. They were led in Congress by Speaker John Boehner. They held out hope for the resurrection of Mitt Romney. Their fortunes were not on the rise. Second, the Flat Earth Society, with Sarah Palin as its patron saint. These were the hard-core conspiracy theorists. They insisted that President Obama had faked his long-form birth certificate. They were certain that bike-share programs were a world-domination plot fostered by the UN. Finally, the Holy Warriors. Some of these crusaders were, in fact, religious. Others were more likely to quote The Lord of the Rings than Matthew or Luke. But regardless of where they spent their Sundays, what they shared was a worldview. Where traditional Republicans saw a debate between liberal and conservative, Holy Warriors saw an existential battle between good and evil. They warned endlessly of appeasement. They spoke of “defeating the Left” as though Satan’s minions were amassed along the Pacific coast. The Holy Warriors pursued Romneyite goals with Palinite fervor. For this reason, they were ascendant in 2013.

I remember one Gentleman objected to the Christian Faith, that it made Men insolent, quarrelsom and ill-natur'd. From whence I concluded, (as I told him) that he had never read over the Gospells; truly he could not say that he had read 'em carefully, but yet that in reading the History of what had passed in Christendom, he observed that most of the Quarrels in which this part of the World had been engaged, arose from contentions among the Christian Priesthood. Church-History is chiefly a relation of Church-mens Wrangles, and D. Cave in a late Book of his has denominated every Century from some eminent Quarrel which arose among the Clergy. But besides this, what was the Holy War, what all the holy Massacres and Croisados which filled Europe with Blood, but the Inventions of the Holy Church? And what is holy Inquisition, but a perpetual Series of Murthers carry'd on in barbarous Forms of Law against the common Sense of Mankind? Does History account for any Barbarities so great as those committed by the Popes? Any Cruelties so savage as those of the Holy Inquisition? Any Murthers so solemn, and religiously brutal as the Acts of Faith? Any Pragmaticalness so insufferable as that of the Jesuits? is not their Humanity extinguished by their Christian Religion? Such is their Malice that no Man can eat Bread where they have to do, unless he submit his Faith to their guidance, witness the present French Persecution.

Although nobody in the grace movement is saying grace is a license to sin (nor have they ever), it’s often assumed that, since we don’t emphasize the Law and push it on people like our accusers think we should, we must be endorsing sin and telling people it’s okay to do whatever they want. In truth, we avoid pushing the Law because we believe what scripture says: that the Law increases sin (Romans 5:20), sin gets its strength from the Law (1 Cor. 15:56), the Law is the ministry of death (2 Cor. 3:6), the Law isn’t based on faith (Gal. 3:12), and nobody can be made right with God through keeping the Law (Gal. 2:20). In fact, though many preachers will tell us today that it’s sin that separates us from God, and we need to go back to His holy Law to be reconciled, scripture actually teaches the opposite. It says that the Law is what separates people from Christ and causes them to fall from grace (Gal. 5:4). Our choice to not enforce those Laws is not because we want to see people sin, but because we want them to live free from sin. Scripture is very clear that those Laws are the very thing causing people to sin. While we receive many accusations that our grace-emphasized message is a “license to sin,” if you look at the church today, and all throughout its entire history, sin and the blatant abuse of people has always been done in the name of the Law, not in the name of grace. Nobody has ever killed anyone in the name of God’s grace, and yet countless crusades and wars have been waged in the name of upholding and enforcing those Laws. Some today are in Uganda using the law as a license to kill homosexuals.[27] Why do we ignore what scripture so clearly says about the law? “The letter kills…

In the light of the evidence it is hard to believe that most crusaders were motivated by crude materialism. Given their knowledge and expectations and the economic climate in which they lived, the disposal of assets to invest in the fairly remote possibility of settlement in the East would have been a stupid gamble. It makes much more sense to suppose, in so far as one can generalize about them, that they were moved by an idealism which must have inspired not only them but their families. Parents, brothers and sisters, wives and children had to face a long absence and must have worried about them: in 1098 Countess Ida of Boulogne made an endowment to the abbey of St Bertin 'for the safety of her sons, Godfrey and Baldwin, who have gone to Jerusalem'.83 And they and more distant relatives — cousins, uncles and nephews - were prepared to endow them out of the patrimonial lands. I have already stressed that no one can treat the phenomenal growth of monasticism in this period without taking into account not only those who entered the communities to be professed, but also the lay men and women who were prepared to endow new religious houses with lands and rents. The same is true of the crusading movement. Behind many crusaders stood a large body of men and women who were prepared to sacrifice interest to help them go. It is hard to avoid concluding that they were fired by the opportunity presented to a relative not only of making a penitential pilgrimage to Jerusalem but also of fighting in a holy cause. For almost a century great lords, castellans and knights had been subjected to abuse by the Church. Wilting under the torrent of invective and responding to the attempts of churchmen to reform their way of life in terms they could understand, they had become perceptibly more pious. Now they were presented by a pope who knew them intimately with the chance of performing a meritorious act which exactly fitted their upbringing and devotional needs and they seized it eagerly. But they responded, of course, in their own way. They were not theologians and were bound to react in ways consonant with their own ideas of right and wrong, ideas that did not always respond to those of senior churchmen. The emphasis that Urban had put on charity - love of Christian brothers under the heel of Islam, love of Christ whose land was subject to the Muslim yoke - could not but arouse in their minds analogies with their own kin and their own lords' patrimonies, and remind them of their obligations to avenge injuries to their relatives and lords. And that put the crusade on the level of a vendetta. Their leaders, writing to Urban in September 1098, informed him that 'The Turks, who inflicted much dishonour on Our Lord Jesus Christ, have been taken and killed and we Jerusalemites have avenged the injury to the supreme God Jesus Christ.

As each German and Italian and Frankish nobleman arrived in Constantinople with his own private army, ready to cross over the Bosphorus Strait and face the enemy, Alexius had demanded a sacred oath. Whatever “cities, countries or forces he might in future subdue . . . he would hand over to the officer appointed by the emperor.” They were, after all, there to fight for Christendom; and Alexius Comnenus was the ruler of Christendom in the east.1 Just as Alexius had feared, the chance to build private kingdoms in the Holy Land proved too tempting. The first knight to bite the apple was the Norman soldier Bohemund, who had arrived in Constantinople at the start of the First Crusade and immediately became one of the foremost commanders of the Crusader armies. Spearheading the capture of the great city Antioch in 1098, Bohemund at once named himself its prince and flatly refused to honor his oath. (“Bohemund,” remarked Alexius’s daughter and biographer, Anna, “was by nature a liar.”) By 1100, Antioch had been joined by two other Crusader kingdoms—the Kingdom of Jerusalem and the County of Edessa—and Bohemund himself was busy agitating the Christians of Asia Minor against Byzantium. By 1103, Bohemund was planning a direct attack against the walls of Constantinople itself.2 To mount this assault, Bohemund needed to recruit more soldiers. The most likely source for reinforcements was Italy; Bohemund’s late father, Robert Guiscard, had conquered himself a kingdom in the south of Italy (the grandly named “Dukedom of Apulia and Calabria”), and Bohemund, who had been absent from Italy since heading out on crusade, had theoretically inherited its crown. Alexius knew this as well as Bohemund did, so Byzantine ships hovered in the Mediterranean, waiting to intercept any Italy-bound ships from the principality of Antioch. So Bohemund was forced to be sneaky. Anna Comnena tells us that he spread rumors everywhere: “Bohemond,” it was said, “is dead.” . . . When he perceived that the story had gone far enough, a wooden coffin was made and a bireme prepared. The coffin was placed on board and he, a still breathing “corpse,” sailed away from Soudi, the port of Antioch, for Rome. . . . At each stop the barbarians tore out their hair and paraded their mourning. But inside Bohemond, stretched out at full length, was . . . alive, breathing air in and out through hidden holes. . . . [I]n order that the corpse might appear to be in a state of rare putrefaction, they strangled or cut the throat of a cock and put that in the coffin with him. By the fourth or fifth day at the most, the horrible stench was obvious to anyone who could smell. . . . Bohemond himself derived more pleasure than anyone from his imaginary misfortune.3 Bohemund was a rascal and an opportunist, but he almost always got what he wanted; when he arrived in Italy and staged a victorious resurrection, he was able to rouse great public enthusiasm for his fight against Byzantium. In fact, his conquest of Antioch in the east had given him hero stature back in Italy. People swarmed to see him, says one contemporary historian, “as if they were going to see Christ himself.”4

The first Crusade taking on Jerusalem: "The next day, the carnage continues. The crusaders ignore Tancred's protective banners and slaughter all the Moslems in the Al-Aqsa Mosque; men , women , children, and a large number of imams ( religious leaders ) and Islamic scholars , devout and ascetic men who had left their homelands to live lives of pious seclusion in the Holy Place. The Jews who've remained in Jerusalem are treated in a similar manner. They remain in the chief synagogue where they plead for shelter and protection . The crusaders respond by burning the synagogue to the ground with the Jews inside . NO one questions this action. Jerusalem is to become a Christian City. The blood letting continues even though all the infidels are dead. The crusaders slice open the bellies of the corpses and extract the intestines in search of gold coins the Sarcans might have swallowed. At sunset, the victorious crusaders gather at the Church of the Holy Sepulcher in a spirit of praise and thanksgiving.

The Crusaders come to one immediate decision. They decide that the Orthodox Greek Christians, the Georgian Christians, the Armenian Christians and the Jacobite Christians no longer could hold services in the Church of the Holy Sepulcher. Only the Latin rite could be celebrated in Jerusalem.

Since September 11, 2001, we have constructed and identified a new satanic enemy, radical Islam. Rather than concentrate on those who perpetuated the horrors of 9/11, a broad brush was employed to demonize all who stood in the way of Empire. Not surprisingly, former president George W. Bush gave us, during his 2002 State of the Union address, the term "axis of evil," which included the countries of Iraq, Iran, and North Korea. It would take only a few months before the list was expanded. Warning that the U.S. stood ready to take action, then Under Secretary of State and future U.S. representative to the United Nations, John Bolton, added three more countries to the "axis of evil" list in his May 2002 speech, "Beyond the Axis of Evil." The countries added were Cuba, Libya, and Syria. Yet enemies of Empire and God need not be the only ones defined as evil. Anyone who questions U.S. exceptionalism or supremacy finds themselves labeled as Satan's mouthpiece. Academics, liberals, and politicians (including presidents) have all been portrayed in demonic terms for going against the prevailing mindset that equates America with that "shining city upon the hill." Unfortunately, such characterizations only stifle constructive discourse. [...] [W]e are left wondering whether humanity would have been better served if there had been no such figure as Satan, the personification of absolute Evil. How many so-called witches might not have been burned? How many holy crusades to rid the world of evil would have been averted? What if, instead, Satan was to be understood differently? What if Satan, or absolute Evil, played a different role in determining moral agency?

But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” To respond to this prophetic command our church put on crusades in the streets. We visited hospitals, boldly preaching about the God of the Bible. With all the prayer and worship at church we had been infused with the Holy Spirit to go to our city and villages and tell people about Jesus. We were sent out two by two for local outreach and would go on mission trips, as described in Luke 10:1, 4: The Lord appointed seventy others, and sent them in pairs ahead of Him to every city and place where He Himself was going to come. . . . “Carry no money belt, no bag, no shoes; and greet no one on the way.

In the quranic usage, jihad does not appear to mean warfare, let alone “holy war” (El Fadl 2006). The word for a necessary (not “holy”) war is harb (or qitāl). In the entire Arabic literature for all the centuries of Islam’s presence, not a single credible reference to the term “holy war” can be found, which in Arabic would be “harb al-muqaddasah.” Such an expression is absent from the Qur’an as well as Muslim writings on the subject of war. In “Islamic theology war is never holy; it is either justified or not…” (El Fadl 2002, 19). Perhaps the first usage of this term “holy war” in any language may have been the one adopted by the crusaders in the middle ages.

To add to this honourable testimony, the exploits of the duke of Lorraine during the holy war were dwelt upon. They remembered that at the siege of Nice he had killed the most redoubtable of the Saracens; that he had split from shoulder to haunch a giant on the bridge of Antioch, and that in Asia Minor he had exposed his life to save that of a soldier who was overpowered by a bear.

They could not withdraw their eyes from the holy city, or cease to lament over the state of debasement into which it had fallen.

In the Alpine valleys of Piedmont there had been for centuries congregations of believers calling themselves brethren, who came later to be widely known as Waldenses, or Vaudois. . . . In the South of France. . . the congregations of believers who met apart from the Catholic Church were numerous and increasing. They are often called Albigenses [and] had intimate connections with the brethren—whether called Waldenses, Poor Men of Lyons, Bogomils, or otherwise—in the surrounding countries, where churches spread among the various peoples.       In 1209 [Pope Innocent III] proclaimed a crusade against [them]. Indulgences, such as had been given to the [Holy Land] Crusaders. . . were now offered to all who would take part in the easier work of destroying the most fruitful provinces of France. This, and the prospect of booty and license of every kind, attracted hundreds of thousands of men. Under the presidence of high clerical dignitaries and led by Simon de Montfort, a military leader of great ability. . . the most beautiful and cultivated part of Europe at that time was ravaged. . . .33

When she spoke, her voice sang as if a thousand different religions had crawled into her throat to die. All faiths scrambled to rewrite their holy books, recomposing them to abet her every urge. All words she pronounced became gospel, every tremble of her flesh a great crusade against all non-believers.

During the Crusades, Christian warriors, fighting for their one true god, were busy slaying infidels—non-Christians—throughout the Holy Land. With little or no mercy, devout Christians imprisoned, tortured, and killed Moslems and Jews. Yet, what did these Christian believers hold to be true? They believed in the rightness of persecuting disbelievers in the one true god—the omnipotent and just god of the Old and New Testaments.

In the late Middle Ages, the Crusades occurred, lasting for about 200 years (c. 1090–1290 AD). The Crusaders were generally men of religious and military orders: priests, brothers, and knights. Their mission was to reclaim the Holy Land for the Christian faithful. As they traveled throughout Europe and the Near East, they gathered new information, learned new ways of doing things, and obtained different products and goods. The Crusaders were interested in the organized facilities for the sick that the Moslems used. As a result, similar hospitals were built near battlefields; the men were sometimes assigned to fighting and sometimes to caring for the sick and the injured. Eventually, military nursing orders evolved.

This was especially relevant in Korea, a new kind of limited war, which demanded all sorts of political decisions and a certain pragmatism that was alien to MacArthur’s sense of duty. Eisenhower thought a younger commander would have been far more appropriate than, as he phrased it, “an untouchable.” There was also the danger with MacArthur that he had begun to see his mission in Asia in a quasi-religious light, as the leader of a holy crusade against a godless enemy.

the rise of the IS was due to incompetence, then it is likely due to the error of “mirror imaging” among Westerners—the tendency to assume that the other “thinks like me.” When the IS, or al-Qa`idah, states that they are waging “holy

by the armies of the Fourth Crusade in 1261. The Latin Christians, who diverted from their original goal of capturing the Holy Land,

demands of the Church, even to the point

The  first crusade  started after a speech given on November 27, 1095 by  Pope Urban II  with the primary goal of responding to an appeal from  Byzantine Emperor  Alexios I Komnenos, who requested that Western volunteers come to his aid and help to repel the invading  Seljuq Turks  from  Anatolia. An additional goal soon became the principal objective — the Christian re-conquest of the  sacred city of Jerusalem and the Holy Land, and the freeing of the  Eastern Christians from Muslim rule.

Then, however, he launched into a rallying cry that would echo down the centuries, speaking of “an urgent task which belongs to both you and God.” He continued: You must hasten to carry aid to your brethren dwelling in the East, who need your help for which they have often entreated. For the Turks, a Persian people, have attacked them . . . and have advanced as far into Roman territory as that part of the Mediterranean which is called the Arm of St. George [i.e., Constantinople]. They have seized more and more lands of the Christians, have already defeated them in seven times as many battles, killed or captured many people, have destroyed churches, and have devastated the kingdom of God. Wherefore with earnest prayer . . . God exhorts you as heralds of Christ to repeatedly urge men of all ranks whatsoever, knights as well as footsoldiers, rich and poor, to hasten to exterminate this vile race from our lands and to aid the Christian inhabitants in time . . . For all those going thither there will be remission of sins if they come to the end of this fettered life while either marching by land or crossing by sea, or in fighting the pagans. This I grant to all who go, through the power vested in me by God.

Alexios’s wheedling call from the East was more effective than he, Anna, or indeed anyone around them—including their Turkish tormentors—could have imagined. For it was refracted, modified and delivered to a willing audience by a dangerously brilliant orator, Pope Urban II. The response he incited among his flock would warp the course of history in the Mediterranean and beyond for centuries.

Pope Urban stated that the departure date for his crusade should be August 15, 1096: the Feast of the Assumption, the holiest day of the summer. But five months before the official launch date, at Easter, Peter the Hermit’s motley band of followers—later called the People’s Crusade—was already on the move.

Behind soaring defenses a constellation of beautiful churches held the greatest collection of Christian relics in the world—including a vial of the Holy Blood, chunks of the Holy Cross, the Crown of Thorns, body parts of all the apostles and seven saints’ heads, including two belonging to John the Baptist.

The slaughter of Jerusalem in the days following its fall to the crusaders on Friday, July 15, 1099, was one of the atrocities of its age, an extreme example of the rights of a victorious party to withhold mercy from the vanquished, and a biblical wasting in keeping with other Norman-inspired massacres like William the Conqueror’s “Harrying” of northern England in 1069 and 1070.

Tenacious dynasties of city-kings seem to have flourished at Kish ca. 4500 B.C., and at Ur ca. 3500 B.C. In the competition of these two primeval centers we have the first form of that opposition between Semite and non-Semite which was to be one bloody theme of Near-Eastern history from the Semitic ascendancy of Kish and the conquests of the Semitic kings Sargon I and Hammurabi, through the capture of Babylon by the “Aryan” generals Cyrus and Alexander in the sixth and fourth centuries before Christ, and the conflicts of Crusaders and Saracens for the Holy Sepulchre and the emoluments of trade, down to the efforts of the British Government to dominate and pacify the divided Semites of the Near East

In Germany the Diet of Mainz solemnly “swore the expedition” to the Holy Land. The Kings of France and England agreed upon a joint Crusade, without however ceasing their immediate strife. To the religious appeal was added the spur of the tax-gatherer. The “Saladin tithe” was levied upon all who did not take the Cross. On the other hand, forgiveness of taxes and a stay in the payment of debts were granted to all Crusaders.

You have heard how we have conquered a vast empire and have purified the earth of the disorders that tainted it,” Hülagü wrote. “You cannot escape from the terror of our armies. Where can you flee? What road will you use to escape us? Our horses are swift, our arrows sharp, our swords like thunderbolts, our hearts as hard as the mountains, our soldiers as numerous as the sand. Fortresses will not detain us, nor armies stop us. Your prayers to God will not avail against us. We are not moved by tears nor touched by lamentations. Only those who beg our protection will be safe.

He was buried in Constantinople at the Hagia Sophia—the only person ever to be laid to rest there. The ancient doge had ensured that his and Venice’s name would be forever remembered in the history of crusading and of the affairs of the great Christian empire of the East.

Frederick was, in short, a shockingly liberal intellectual and a bluntly pragmatic ruler. Yet these instincts sprang not from ambivalence about faith, but rather from intelligence, necessity, the ability to compartmentalize and equivocate and—at root—Sicilianism.

Even as the flames raged, Baybars sent a triumphant letter to Bohemond, who had not been present at the siege. He mocked him for having lost his right to call himself “Prince,” then described the atrocious punishment that had befallen his city. Had Bohemond been present to defend his people, said Baybars, “you would have seen your knights prostrate beneath the horses’ hooves, your houses stormed by pillagers and ransacked by looters . . . your women sold four at a time and bought for a dinar of your own money! You would have seen the crosses in your churches smashed, the pages of the false Testaments scattered, the Patriarchs’ tombs overturned. You would have seen the Muslim enemy trampling on the place where you celebrate the Mass, cutting the throats of monks, priests and deacons upon the altars . . . you would have seen fire running through your palaces, your dead burned in this world before going down to the fires of the next . . . Then you would have said ‘Would that I were dust, and that no letter had ever brought me such tidings!’”20 This was more than mere rhetoric. Antioch’s days as a leading city of the Syrian northwest were over.

Needless to say, Columbus’s journey in 1492 changed the world. His announcement of new territories full of things to trade or steal, and teeming with people to subjugate, convert or kill, helped to usher in a new phase of global history. After Columbus, the future for Europe lay to the west, not the east. And gradually, all the energy, excitement and terrible, merciless, zealotry that had inspired previous generations to make perilous journeys to the Holy Land flooded back, as Christian adventurers fell over themselves to strike out in the opposite direction. It had taken a long time, but at last the realms of Western Christendom had found their new Jerusalem. They swarmed across the sea there in their thousands, as though God himself had willed

O my Beloved! this was but the prelude of graces yet greater which Thou didst desire to heap upon me. Let me remind Thee of them to-day, and forgive my folly if I venture to tell Thee once more of my hopes, and my heart's well nigh infinite longings—forgive me and grant my desire, that it may be well with my soul. To be Thy Spouse, O my Jesus, to be a daughter of Carmel, and by my union with Thee to be the mother of souls, should not all this content me? And yet other vocations make themselves felt—I feel called to the Priesthood and to the Apostolate—I would be a Martyr, a Doctor of the Church. I should like to accomplish the most heroic deeds—the spirit of the Crusader burns within me, and I long to die on the field of battle in defence of Holy Church. The vocation of a Priest! With what love, my Jesus, would I bear Thee in my hand, when my words brought Thee down from Heaven! With what love would I give Thee to souls! And yet, while longing to be a Priest, I admire and envy the humility of St. Francis of Assisi, and am drawn to imitate him by refusing the sublime dignity of the Priesthood. How reconcile these opposite tendencies? Like the Prophets and Doctors, I would be a light unto souls, I would travel to every land to preach Thy name, O my Beloved, and raise on heathen soil the glorious standard of Thy Cross. One mission alone would not satisfy my longings. I would spread the Gospel to the ends of the earth, even to the most distant isles. I would be a Missionary, not for a few years only, but, were it possible, from the beginning of the world till the consummation of time. Above all, I thirst for the Martyr's crown. It was the desire of my earliest days, and the desire has deepened with the years passed in the Carmel's narrow cell. But this too is folly, since I do not sigh for one torment; I need them all to slake my thirst. Like Thee, O Adorable Spouse, I would be scourged, I would be crucified! I would be flayed like St. Bartholomew, plunged into boiling oil like St. John, or, like St. Ignatius of Antioch, ground by the teeth of wild beasts into a bread worthy of God. With St. Agnes and St. Cecilia I would offer my neck to the sword of the executioner, and like Joan of Arc I would murmur the name of Jesus at the stake. ...Open, O Jesus, the Book of Life, in which are written the deeds of Thy Saints: all the deeds told in that book I long to have accomplished for Thee.

He ended his days hacked to pieces on a battlefield, with his severed testicles hanging from his nose.

Through a lapse in security, Innocent’s clothes and jewels had been stolen by graverobbers, and the mightiest prince of the Church lay in his coffin all-but naked and in the early stages of decomposition.30 The only consolation was that others were treated worse.

Thus, with the beginning of the Crusader era and the establishment of the Christian Crusader States in the Holy Lands,

What is a true Biblical man? I've written here: Having been regenerated by the Holy Spirit, and brought to repentance toward God in Faith in our Lord Jesus Christ, the true man is marked by death to self, love for God and his fellow man, a passion for the honour of God, the advancement of the Kingdom of God, and the doing of the will of God. This is something that I have used for a long time, this next thing, to govern my life. And I just wanted to read it to you: The Biblical man is not one who zealously throws himself into some missionary endeavour or crusade for social change. There are concentric circles of concern in our responsibility before God, and we are to work from the inside out in accordance with the providence of God. What do I mean by that? How are men to advance the Kingdom and subdue the Earth? There is an order according to the providence of God. I am a married man, and I have children. My marriage AND my children are results of God's absolute sovereignty in my life.