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THE INTERACTION BETWEEN MONASTICISM AND THE FIRST THREE CRUSADES 111933: For Hm Dogma of M. A. MICHIGAN ”ATE UNIVERSITY Carol Scott Lucas I963 LIBRARY Michigan State University ABSTRACT THE INTERACTION BETWEEN MONASTICISM AND THE FIRST THREE CRUSADES by Carol Scott Lucas The crusades and monasticism interacted on one another in a way that was of significant influence on the future development of each. It is the purpose of this thesis to examine the mutual influences of these two forces in the late eleventh and twelfth centuries. In order to more fully understand the role of monasticism in relation to the crusades it is necessary to be aware of the stage to which the monastic ideal had evolved by the time of the First Crusade. From anchoretic and cenobitic origins Western monasticism evidenced a tendency to become increasingly communal and to assume a wider range of social responsibilities. The First Crusade occurred during the Cluniac phase which was significant in relation to the crusades in that the Cluniac reform of Benedictine monasticism provided a larger social con- text for the operation of the monastic ideal. The Second Crusade coincided with the dominance of the Cistercian phase of monasticism and evidenced significant support from that order. The culmination of the increasing worldly involvement of monasticism was the creation of the Mendicant orders in the thirteenth century. The Franciscans and Dominicans represented a negation of the original monastic ideal in their striving to serve God by serving man. Thus, the influence of 3315 .'.'-,I- I bob- ‘5) I o "F m \»I .. .. ’ILI kh Carol Scott Lucas monasticism on the crusades varied in part according to the larger dictates of the evolving monastic ideal. The means by which the monks supported the crusades were varied. The regular clergy played a very decisive role in preaching the First and Second crusades. Abbots were particularly active preachers and the monks generally confined themselves to writing letters and propaganda. Once the crusades were set in motion the monks continued to provide assistance by supplying the crusading hosts with food and shelter. This was particularly important for the non-combatant pilgrims who went East with the armies since they were usually too poor to provide for them- selves with the result that the non-combatants could become an unruly mob if not alievated from dire straits. The crusades created a demand for ready cash which the monasteries were able to supply through mortgages and purchases of land. One of the most decisive and significant activities of the monks was in the diplomatic sphere. By minimizing friction within the crusading ranks and by negotiating with the Greeks and Moslems the monks furthered the progress of the crusades. Psychologically the regular clergy helped to maintain the religious fervor and high morale both during times of crisis and times of little pressure. They preached, prayed, lead processions, fastings, burials, and initiated reforms all for the purpose of inspiring the crusading warriors to greater belief and courage. During the twelfth century the monastic attitude toward the crusades changed. The change was due to a variety of factors but mainly to a combination of the increasingly secular nature of the crusades, the disillusionment with the idea of the crusading policy as a result of the unsuccessful outcomes, and lastly, the changing nature of the Carol Scott Lucas monastic ideal. The regular clergy reacted to the changing nature of the crusades at two different levels. Due to the practical exigencies of life in the Latin States the monks necessarily adapted themselves to the hardships by becoming more militaristic. Although there was an in- creasing number of militant monks the military life was incompatible with the monastic vows. A more satisfactory way for a man to combine the monastic and knightly ideals was to join one of the military- religious orders. The Templars and Hospitallers represented such a combination of twelfth century ideals and provided the only serious opposition to the Moslems. The second monastic reaction to the crusades took the form of a rejection and criticism of the crusading policy. The criticism manifested itself in several forms. The regular clergy were not so easily roused to preach the Third Crusade and the secular clergy dominated this aspect of the preparations. The criticism also appeared in more open forms such as written treatises and chansons. The monks shared in the new desire to convert pagans through missionary work rather than by the sword which paved the way for the mendicants and for men like Raymond Lull. Thus, monasticism and the early crusades interacted upon one another decisively. The crusading movement benefited from the various forms of monastic support. Monasticism as an ideal and as an institu- tion reacted to twelfth century crusading events both by broadening the ideal to include the military life and by rejecting militaristic con- versions in favor of missionary efforts. THE INTERACTION BETWEEN MDNASTICISM AND THE FIRST THREE CRUSADES BY Carol Scott Lucas A THESIS Submitted to Michigan State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS Department of History 1963 Approved DEDICATION This study of monasticism is dedicated to Dr. Richard E. Sullivan whose knowledge and insight have deepened the author's comprehension of the subject and whose instruction has shaped the author's understanding of scholarship. ii TABLE OF CONTENTS Page INTRODUCT ION O O O O O C O O O O O O O O I O O O I O O O O O 0 Chapter I. THE EVOLUTION OF MEDIEVAL MONASTICISM . II. PREACHING THE CRUSADES . 24 III. MONASTERIES AS SHELTERS FOR CRUSADERS AND PILGRIMS . 49 IV. MDNASTERIES AND FINANCIAL AID TO THE CRUSADES . 66 V. THE DIPLOMATIC ACTIVITIES OF THE REGULAR CLERGY 80 VI. MONASTIC AID TO THE MILITARY PROGRESS OF THE CRUSADES. 96 VII. RISE OF THE MILITARY-RELIGIOUS ORDERS . 109 VIII. MODIFICATIONS OF THE MONASTIC ATTITUDE TOWARD THE CRUSADES . C O I O O O I I O O O I O O C O O O O O O 126 CONCLUS ION O I O O O O O O O O O O O O O O O O O O O O C 0 0 139 APPENDIX A A LIST OF REGULAR CLERGY PRESENT AT THE COUNCIL OF CLERMDNT . 143 APPENDIX B A LIST OF REGULAR CLERGY RELATED TO THE FIRST THREE CRUSHES . C O O O O O O O O O O O 0 O O O O 145 BIBLIOGRAPHICAL ESSAY . 153 ALPHABETICAL BIBLIOGRAPHY . 165 iii INTRODUCTION In the year 1096 vast crowds of men and women left EurOpe traveling eastward to the birthplace of their religion. Elaborately equipped nobles and knights moved forward followed by their retainers. The ardent soldiers of Christianity were accompanied by swarms of peasants who put aside plows and the tools of their trade to travel to the Holy Land. An abundance of priests, monks, abbots, chaplains, and bishOps were found in every camp exhorting the peeple to righteousness and urging them forward in the defense of Christianity. Even women, children, and the aged rose to the occasion motivated by piety and by curiosity and followed the trail east. This heterogeneous group con- stituted the personnel of the First Crusade. The crowds moved forward not so much by an organized plan or under leadership as by religious enthusiasm. The vast majority of the crusaders did not even have an accurate idea of the time, expense or difficulties to be encountered on the journey to their destination. In fact, many were uncertain of the destination-~except for the vague sense that Jerusalem was located somewhere in the mysterious East. But ignorance of the realities of the vast enterprise upon which they were embarking was far outweighed by the spirited enthusiasm and righteous faith of the EurOpean pOpulace. The religious enthusiasm was a large factor in motivating the crusades. The idea of a holy war fought on behalf of Christianity was not new in 1096. Charlemagne had conceived of his Spanish expeditions as being holy and in the following centuries those who fought in the l [It be 6% n: p:- 2 reconquest of Spain gained Spiritual benefits as well as martyrdom in the event of death. The concept of a holy war was bigger than just a crusade for it was a war approved of by the Church and papacy and could be used against heretics, pagans or any enemy of the Church. War had become an integral part of Christian life by the eleventh century and it had a religious sanction so long as it was directed toward holy ends. The relative importance of the religious motivation in the crusades and the concept of a holy war must be evaluated by each student of the sub- ject. The presence of personal ambition, h0pe of financial gain and other more secular motivations does not mean that the majority of the early crusaders were not primarily concerned with successfully waging a holy war in defense of Christianity. Without the religious faith and fervor of the eleventh and twelfth centuries it would have been impos- sible to conceive of a crusade. Religious motives alone are not enough to explain the advent of the crusades. The movement is more fully understood when it is re- vealed in the larger context of the interaction of Western, Byzantine and Islamic civilizations. The background of the crusades must be sought in several hundred years of interplay among the civilizations. The crusading movement was a crucial stage in the evolution of the rela- tions between the civilizations since the crusades defined the position of each civilization in regard to the others and established the tone of future East-West intercourse on a militant level.
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