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The Great Crusades
(1095–1272)
Western crusaders brimming with Christian fervor, banners unfurled, marching
east under the pope’s edict in the twelfth century to liberate the Holy Lands from
the infidel Muslims—such scenes make up part of the great saga of Western
history. It’s all about Islam against the West, right? For many fundamentalists—
Christian or Muslim—the Crusades mark the beginning of just such a clash of
civilizations. But on closer examination, the story assumes more complex lines.
Are we really talking about a clash of civilizations here, another phase in an
“eternal conflict” between Islam and the West? Or are perhaps other, more
complicated things going on? This chapter will argue that religion was really the
backdrop, the popular narrative, the justification of what was a powerful
geopolitical move by the West in sending its armies east. Could there even have
been Crusades in the absence of Islam in the Holy Land? Let’s look at the deeper
structure of events. The answer might be surprising.
In a way, what historical event could be more about religion than the
Crusades? Historians note a general growth of piety in eleventh-century Europe,
which the church was quick to take advantage of. The venture even assumed an
apocalyptic note, as many believed that the reestablishment of a Christian state
in Jerusalem might usher in the End of Time—always a popular theme. And for
the first time in Europe, new awareness emerged of the existence of a
“Christendom,” as preachers began to inform the public about a heathen “Other”
in the Middle East—a theme less familiar in earlier, darker, and more isolated
periods of European history.
The church encouraged men to enlist as “soldiers of the church” to fight for
expansion of Christian lands; chronicles recount the solemn ceremonies of
enlistment, whereby each warrior swears an oath to complete the journey to
Jerusalem and receives a cross from a papal representative recognizing his status
as a soldier of the church. Enlistees were granted exemptions from civil
jurisdictions during the period of service. Judgment Day concerns, too, were on
the minds of many—particularly how to achieve remission of sins. Was it

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enough simply to go off on a Crusade? And if one went, would only those sins
committed up to the point of departure be remitted, or would all sins be remitted
forever after? Did one actually have to die to achieve such remission? And after
Jerusalem had been rescued, would the priceless door for easy remission of sins
then close again?
These were troubling questions for crusader recruits, perhaps analogous to
discussions today among some Muslim fundamentalists as to what constitutes
“dying as a martyr.” Properly speaking, of course, martyrdom refers strictly to
death in defense or propagation of the faith. But if one undertakes a suicide
mission against the enemy—and the Qur’an forbids suicide—does such a death
via self-inflicted martyrdom constitute true martyrdom?

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