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Early Crusading Apocalyptic in the Context of the Western Apocalyptic Tradition

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Early Crusading Apocalyptic in the Context of the Western Apocalyptic Tradition Early crusading apocalyptic in the context of the western apocalyptic tradition. Hounam, Donald The copyright of this thesis rests with the author and no quotation from it or information derived from it may be published without the prior written consent of the author For additional information about this publication click this link. http://qmro.qmul.ac.uk/jspui/handle/123456789/1449 Information about this research object was correct at the time of download; we occasionally make corrections to records, please therefore check the published record when citing. For more information contact [email protected] EARLY CRUSADING APCCALYPTIC IN THE CONTEXT OF THE WESTERNAPOCALYPTIC TRADITION. Thesis submitted for the Degree of Doctor of Philosophy by Donald Ifouriarn, Westfield College, University of London. %I November, 1977 "I, Early Crusading Apocalyptic in the Context of the Western Apocalyptic Tradition. ABSTRACT This thesis sets out to describe the development in Judaism and Christianity of apocalyptic ideas - in particular that of the Millenniumt the temporary kingdom supervised, on God's behalf, by his earthly representative, the Messiah. E'Urly Christian apocalyptic differed from Jewish only in that it set up Christ as the Messiah and expected his imminent return to institute the Millennium. Despite official disapproval, this sense of chiliastic immediacy never disappeared and, at the end of the eleventh century, it was able to exercise an important influence on the First Crusade. Although Urban II did not preach the Crusade as an apocalyptic movement, it bocnme one in the writings of the chroniclers and in the actions of the participants. In certain parts of Europe, social and economic conditions and a decade of disasters and signs identical to the traditional Messianic Woes had created a sense of anxiety and disorientation amongthe poor which could only be resolved by participation in an apocalyptic movement. In the north, it was Peter the Hermit who articulated this process, while, on the official Crusade, Peter Bartholomew, finder of the Holy Lance, focussed the sense of election of the poor upon Raymond of Toulouse, whom he tried unsuccessfully to force into a messianic r5le. The Crusade was seen in the light of the conviction that the world led was about to end, as the fulfillment of apocalyptic prophecy, as and helped by God, as having apocalyptic attributes of egalitarianism to and as leading the participants to the boundaries of life and death, a millenarian kingdom centering on the New Jerusalem. The r6le of Antichrist was projected on to the Moslems and the Crusaders saw themselves as God's elect, marked by the sign of the Cross, for whom the Crusade was divine litmus-test of their fitness for salvation. - - TABLE OF CONTENTS. Page: ABSTRACT 2 PREFACE 4 ABBREVIATIONS 5 CHAPTER 1: The Formation of the A-oocalYT)tic Tradition in Judaism: the Bible and Pseudepigrapha 6 CHAPTER 2: The Chiliastic Period in Christianity, from the Virst 30 to the Fifth century CHAPTER 3: The Christian Apocalyptic Tradition, from the First 36 century to the Time of the Crusades CHAPTER 4: The Decline Revival Imminent Eschatology in and of an 66 the West CHAPTER 5: The First Crusade i. Popular Reaction to Urban's Crusade Appeal 89 ii. Raymond of Agiles and the Poor Pilgrims: the 110 Preservation of the Crusade's Apocalyptic Momentum towards Jerusalem iii. The Last Emperor on the Crusade; the Election 133 of Raymond of Toulouse iv. The Apocalyptic Ambience of the Crusade 147 CONCLUSION 172 BIBLIOGRAPHY 175 - PREFACE. My original intention was to write this thesis simply on Crusading Apocalyptic. However, realising the lack of any adequate account of the apocalyptic tradition as a whole down to the twelth century, I felt myself least constrained to shift my focus to make good - to some extent, at this deficiency. The result is a rather different work from the one I had envisaged, one which attempts to trace the development of the tradition from its earliest beginnings and how its ideas achieved concrete expression in the First Crusade. Apart from the latin bible, I have used both the New English Bible and the Authorised Version, the latter mainly when the turn of phrase has sunk so deeply into general usage as to made the use of the more accurate modeýn translation merely confusing. I have included, in my footnotes, references to a number of later Greek writingswhich, although not strictly relevant, are sufficiantly illuminating to merit inclusion. - ABBREVIATIONS. Fuller descriptions of the collections of sources listed here will be found in the body of the Bibliography. A. N. C. L. Ante-Nicene Christian Library, ed. A. Roberts and J. Donaldson. Charles, A. P. O. T. R. H. Charles, Apocrypha and Pseudepigrapha of the Old Testament. C. H. M. A. Corpus Historicum Medii Aevi, ed. J. G. Eccardus. M. G. S. S. Mcnumenta Germaniae Historica, Scriptores, ed. G. H. Pertz. P. G. Patrologiae cursus completus, series Graeca, ed. J. P. Migne. P. L. Patrologiae cursus completus, series Latina, ed. J. P. Migne. P. P. T. S. Palestine Pilgrims' Text Society. This colloctioh seems to circulate in two forms, in the originally published 24 volumes and in the 13-volume collected edition; my references to volumes are to the former, since these are still discernable in the later edition. R-H-C. Occ. Recueil des Histori6ns des Croisades. Historiens Occidentaux. R. H. G. F. Recueil des Historiens des Gaules et de la France, ed. M. Bouquet, et al. Biblical abbreviations: - A. V. Authorised Version. Ac. Acts of the Apostles. ji. Joel. Am. Amos Jn. The Gospel According to Cor. Corinthians. St. John. Dan. Daniel. 1,2 Jn. Epistles of John. Deut. Deuteronomy. Lk. Luke. Eccles. Ecclesiastes. Mal. Malachi. Eph. Ephesians. Mic. Micah. Ex. Exodus. Mk. Mark. Ezk. Ezekiel. Mt. Matthew. - Gal. Galatians. Pet. Peter. Gen. Genesis. Philipp. Philippians. Hab. Habakkuk. Ps. Psalm. Hag. Haggai. Rev. Revelation. Heb. Hebrews. Rom. Romans. Hos. Hosea. Ths. Thessalonians. Is. Isaiah. Tim. Timothy,.. Jam. James. Zch. Zechariah. Jer. Jeremiah. Zph. Zephaniah. - CHAPTER 1. THE FORMATION OF THE APOCALYPTIC TRADITION IN JUDAISM: THE BIBLE AND PSEUDETIGRAPHA. As will emerge in the course of this chapterIthe apocalyptic in material the christian Bible - even the words attributed to Christ himself - is essentially Judaistic in character. However, the bible as we have received it does not contain all the material necessary for an understanding of this Jewish apocalyptic tradition. We must also examine, not only the relatively familiar Apocrypha, but also the Pseudepigrapha, pseudonymous apocalypses and other writings written after the third century B. C., when the supremacy of the Law had left no room for prophecy and the closing of the hebrew canon meant that any new writing, to exercise any influence, must purport to be 1 the work of an ancient author. The religion of Israel became distinguished from the general background of ancient near-eastern religion by the appearance, from 2 about the eighth century B. C., of monotheism: Yahweh came to be regarded, not simply as a national god, but as I the one and only God, the omnipotent Lord of History who controlled the destinies of all 3 4 nations, and whose chosen people was Israel. It was from the gap between the expectation and the realitY5 of this deterministic view of 6 history that apocalyptic arose. The actual pol itical status of the Jews clearly did not match their exalted ro*'le at the centre of history, and what had previously been a cyclical philosophy of history, center- 7 ing around the annual kingship ritual of re-creation, now became linear, looking towards a final and permanent restitution of all things 1. See Charles, A. P. O. T., vol. 2, Intro., p. viiff. In MY account of the composition and dating of the various Jewish sources I have relied mainly on Charles' Introductions to the works he prints, ibid. vols. 1&2, -md on his Eschatology. -the Doctrine of a Future Life. 2. R. H. Charles, Eschatology, P-3. 3. N. Cohn, The Pursuit of the Millennium, p. 19- 4. Ibid.; S. G. F. Brandon, The Judgment of the Dead, p-56; S. H. Hooke, 'The myth and ritual pattern in Jewish an-d--Christian Apocalyptic's in The Labyrinth. Further Studies in the Relation between Myth and Ritual in the Ancient World, p-217- 5. Hooke, loc. cit.; S. Mowinckel, He That Cometh, P-152. 6. P. Vielhauer, 'Apocalypses and Related Subjects; Introduction', in E. Hennecke, New Testament Apocrypha, Vol-2, P-590f. 7. F. H. Borsch, The Son of Man in Myth and History, p. 90 seq.; Mowinckel, op. cit., pp. 23f., 60f. - 1 at come future time. However hopeless the situation might seem now, they could bask in the assurance that the divine purpose would ultimately 2 be vindicated and God's plan carried through to its completion. At first, this future hope was entirely this-worldly, looking to 3 a political restoration of the nation by Yahweh; but the political realities of Israel's situation made such a hope increasingly untenable, 4 and the nation's compensatory dream became dualistic. The dualistic view ot the world distinguished between this age and the age to come. The present age was despaired of: it was transient, all things in it were perishable and it was dominated by evil powers. Divine intervent- ion and cosmic catastrophe would separate it from the coming age, which was to be eternal, imperishable and marked by God's destruction 5 of the evil powers and the establishment of his blessed Kingdom. The seeds of this idea can be seen towards the middle of the second century B. C1 in the Boqk of Daniel, where the evil and transient earthly kingdoms were contrasted with the everlasting Kingdom to be 6 established by God, and it reached its fullest expression in Jewish apocalyptic some two hundred years later in 2 Baruch: Because whatever is now is nothing, But that which shall be is very great.
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