History and Memory as Factors in Greek Orthodox Pilgrimage to the Holy Land under Crusader Rule

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 65 (1) ◽  
pp. 95-123
Author(s):  
Catherine Schuler

A war of history and memory over the Great Patriotic War (WWII) between the Soviet Union and Germany has been raging in Vladimir Putin’s Russia for almost two decades. Putin’s Kremlin deploys all of the mythmaking machinery at its disposal to correct narratives that demonize the Soviet Union and reflect badly on post-Soviet Russia. Victory Day, celebrated annually on 9 May with parades, concerts, films, theatre, art, and music, plays a crucial role in disseminating the Kremlin’s counter narratives.


1997 ◽  
Vol 48 (3) ◽  
pp. 485-497 ◽  
Author(s):  
Jonathan Phillips

On 24 December 1144 'Imad ad-Din Zengi, the Muslim ruler of Aleppo and Mosul, captured the Christian city of Edessa. This was the most serious setback suffered by the Frankish settlers in the Levant since their arrival in the region at the end of the eleventh century. In reaction the rulers of Antioch and Jerusalem dispatched envoys to the west appealing for help. The initial efforts of Pope Eugenius in and King Louis VII of France met with little response, but at Easter 1146, at Vézelay, Bernard of Clairvaux led a renewed call to save the Holy Land and the Second Crusade began to gather momentum. As the crusade developed, its aims grew beyond an expedition to the Latin East and it evolved into a wider movement of Christian expansion encom-passing further campaigns against the pagan Wends in the Baltic and the Muslims of the Iberian peninsula. One particular group of men participated in two elements of the crusade; namely, the northern Europeans who sailed via the Iberian peninsula to the Holy Land. In thecourse of this journey they achieved the major success of the Second Crusade when they captured the city of Lisbon in October 1147. This article will consider how this aspect of the expedition fitted into the conception of the crusade as a whole and will try to establish when Lisbon became the principal target for the crusaders. St Bernard's preaching tour of the Low Countries emerges as an important, yet hitherto neglected, event.


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 5 ◽  
pp. 29-51 ◽  
Author(s):  
Margot E. Fassler

TheRule of St Benedict(c.520) mentions a cantor only once. The celebrated twelfth-centuryLiber ordinis, a book of monastic regulations compiled at the Abbey of St Victor in Paris, requires several folios to outline all the duties of the cantor's office. During the six centuries separating these two sources, the monastic cantor had become one of the most important persons in the religious community: he supervised all aspects of music-making, he was in charge of the library and the scriptorium, and he oversaw and directed the celebration of the liturgy. Yet even though the cantor had a crucial role in the performance and transmission of medieval liturgical music, very little scholarly attention has been given to his office. This study offers some theories concerning the evolution of the cantor's office, and a description of that office during the late eleventh century, the period in which it reached its zenith. Many issues will be raised that, it is hoped, will suggest directions for further research.


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).


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.


Author(s):  
Кирилл Вах ◽  
Kirill Vah

The paper explores the perception of the Russian pilgrimage to the sacred sites of the Orthodox East by the Russian government represented by the central office of the Ministry of Foreign Affairs and by the local diplomats. Having analyzed the archival sources, the author concludes about different assessments and approaches to the phenomenon of pilgrimage across different levels of the Russian government. This helps to take a new perspective and look at the causes of the alienation and mistrust between the Russian authorities and representatives of the Greek Orthodox Church hierarchy in Jerusalem, as well as explain the lack of an adequate response in St. Petersburg to the exacerbating problems with the Russian pilgrims in the East. In addition, the paper researches K.M. Basili’s role and specific contribution to the developing issue of the Russian pilgrims in the Holy Land.


1900 ◽  
Vol 14 ◽  
pp. 175-185
Author(s):  
C. Raymond Beazley
Keyword(s):  

The oldest monument of Russian travel is the journey of the Archimandrite Daniel of Kiev to the Holy Land about A.D. 1106–7. Even earlier than this, we have allusions to Russian pilgrims and pilgrimages. Thus in the life of St. Theodosius of Kiev we are told of the visit of certain unnamed devotees to Palestine in 1022; and in 1062 St. Varlaam, head of the Lavra of Kiev, followed in their steps. But no personal record of a Russian traveller in this age (the eleventh century) has yet been found.


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