Stigmata on the First Crusade

2005 ◽  
Vol 41 ◽  
pp. 99-108 ◽  
Author(s):  
William J. Purkis

In his eyewitness account of the First Crusade, Fulcher of Chartres described the shipwreck and drowning of a boatload of crusaders who were bound for the Holy Land in 1097. After the bodies of the dead were recovered, he explained how ‘they discovered crosses evidently marked on the flesh above the shoulders’. Fulcher supposed this incident to be a miracle, ‘divinely revealed’, and that the marking was a ‘token of faith’ (pignusfidei) bestowed by God upon his servants. It was a sign to the surviving crusaders that God favoured them and would fulfil the promise he had made that ‘the just, though they shall be taken prematurely by death, shall be in peace’ (Wisd. 4, 7).

2020 ◽  
pp. 18-27
Author(s):  
Steve Tibble

This chapter describes a time before strategy, when the lands of the Middle East were intensely fractured, and trust and loyalty were scarce commodities. It looks at a time when self-interest was paramount and where chaos was so ingrained that an entire life could be lived without knowing anything else. It also talks about wars that are guided by politics, driven by policy objectives, and implemented through strategy but often lost in the rushed outpouring of human actions and emotions. The chapter discusses the liberation of Jerusalem and the end of the First Crusade, where most of the original crusaders returned home and some remained to defend the Holy Land. It also includes the four political entities that are collectively known as the “crusader states”: The Kingdom of Jerusalem, the County of Tripoli, the Principality of Antioch, and the County of Edessa.


1985 ◽  
Vol 36 (2) ◽  
pp. 175-195 ◽  
Author(s):  
A.J. Forey

At the time when encyclopaedic works on the military orders began to be produced in the late sixteenth and seventeenth centuries, it was widely held that the military order was an institution which had existed for most of the Christian era. Many of the orders catalogued in these volumes were reported to have been founded well before the period of the crusades, although there were often conflicting opinions about the precise antiquity of a particular foundation. Various dates were, for example, given for the establishment of the military order which the knights of the Holy Sepulchre were thought to constitute: although some held that it had been founded shortly after the first crusade, its creation was attributed by others to St James the Less in the first century A.D., while its origins were also placed in the time of Constantine and in that of Charlemagne. The foundation of the order of Santiago, which in fact occurred in 1170, was often traced back to the ninth century; yet while some linked it with the supposed discovery of the body of St James during the reign of Alfonso 11, others associated it with the legendary victory of Clavijo, which was placed in the time of Ramiro i. The accumulation of myth and tradition recorded in these encyclopaedias has exercised a prolonged influence on historians of the military orders: disproof has not always been sufficient to silence a persistent tradition. It is, nevertheless, clear that the Christian military order, in the sense of an institution whose members combined a military with a religious way of life, in fact originated during the earlier part of the twelfth century in the Holy Land.


2000 ◽  
Vol 36 ◽  
pp. 110-122
Author(s):  
Andrew Jotischky

Western pilgrimage to the Holy Land can be explained through patterns of evolving spirituality. The development in the eleventh century of a penitential theology in which pilgrimage played a crucial role, coupled with the practical opportunities for travel occasioned by the success of the First Crusade, brought the Holy Land closer than ever. The survival of a strong textual tradition manifested in pilgrimage itineraries, many of which are autobiographical in tone, further contributes to our perception of pilgrimage as an example of medieval religion in practice.


2021 ◽  
Vol 03 (08) ◽  
pp. 317-327
Author(s):  
Aziz AL-ASSA

This scientific paper aims to identify an important monastery that was established in the fifth century AD southeast of Jerusalem i.e. two centuries before the arrival of Islam. That monastery is: Mar Saba Monastery: After Saint Saba (439-532 A.D.) who lived an ascetic life in a cave 15 kilometers southeast of Jerusalem over a valley that extends from the foothill of Mount Al-Tur in Jerusalem and runs into the Dead Sea. The Valley is mentioned in the Bible as “Kidron” while others call it “Yehushevat” or the Valley of Tears (People call it now Wadi Al-Nar or the Inferno Valley ). Saint Saba was followed by other monks who lived in the surrounding caves. In 483 A.D. Saint Saba and his followers began to build a monastery in the place which became of its proximity to Jerusalem. It hosted a large number of monks from different denominations, and contained a distinguished library throughout history. That monastery became a place of pilgrimages for travelers, researchers, and Jerusalem visitors over a period of sixteen centuries. It was also known for Christian pilgrims, since it hosted thousands of monks. This study also aims to provide sufficient data about Saint Saba and his monastery. It also discusses how the monastery was developed throughout history, its pertinence to Jerusalem, and the role it played in attracting tourists and travelers to the Holy Land as well as in the cultural development in Jerusalem and the vicinity. Keywords: Jerusalem (Bayt al-maqdes), Monastery, Mar Saba


1997 ◽  
Vol 48 (4) ◽  
pp. 628-657 ◽  
Author(s):  
Christoph T. Maier

The First Crusade has been described as a ‘church in procession’ and a ‘military monastery on the move’. The progress of the first crusading armies to the Holy Land was indeed accompanied by regular liturgical practices, acts of devotion and intercessory rites. Before each battle and during sieges the crusaders fasted, prayed, celebrated mass and confessed their sins. They went in processions and sang psalms. This wealth of liturgical practices reported by contemporary commentators provided the rhythm to the crusaders' pilgrimage to Jerusalem and marked the sacred character of their undertaking. At the same time, the liturgy was a rallying point for the crusaders' identity: it represented and reinforced the special relationship between the milites Christi and their God, and gave expression to the spirituality and the ethos of the holy warrior. The crusaders' earnest participation in the liturgy of pilgrimage and holy war no doubt contributed to the image, already observed by contemporaries, of the crusade as a vehicle of piety and a means of salvation parallel to the vocation of the monastic life, which was traditionally considered the highest form of religious devotion.


2021 ◽  
pp. 160-183
Author(s):  
A.S. Loseva ◽  
Keyword(s):  
Dead Sea ◽  

The article is devoted to the series of Oriental sketches created by V.D. Polenov during his journey to the East in 1882. The main object of the study are the landscapes belonging to the second part of the artist’s trip, after he leaves Jerusalem and moves from the Dead Sea, along the Jordan, to Lake Genisaret and further north to the limits of the Biblical lands. During this time the “set” of stable landscape motifs to which the artist refers in his sketches changes. The artist’s own movement from the place of Christ’s execution and passionate journey to the lands of his ministry and birth corresponds to his move from the solid and cave motifs to the waters in his sketches. And the water motif itself undergoes various changes correlating to Christian symbolism of the places Polenov visits. The internal theme of the series of field sketches from the Holy Land is associated with the semantics of the Gospel cycle.


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