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Less than a half century after the re-capture of Jerusalem by Christian forces, the new crusader states suffered their first set back. In 1144, the Principality of Edessa was captured by Saracen forces. By 1146 the Principality of Antioch was also threatened, and an appeal went out. The appeal was made not to the Byzantine Emperor, who was deemed untrustworthy by the Latins at this time, but to the West. It had been the Latin world that had provided the forces that had taken Jerusalem in 1099;  it was with the ruling elites in above all in France, England and the Holy Roman Empire that the nobles of Outremer retained cultural, linguistic and family ties. This call for help elicited an enthusiastic response. For the first (but not the last) time, kings were persuaded to take the cross (i.e., the crusader vow). The Holy Roman Emperor, Conrad III, and the King of France, King Louis VII, both promised to raise armies to come to the aid of the Holy Land. Their efforts h...

“By this kind of death people make their way to heaven who perhaps would never reach it by another road.” 13 th Century preacher of the crusades. [i] Modern man finds it difficult to follow the reasoning that a crusade could open the gates of heaven. Indeed, the idea is so shocking and repulsive to modern ears that it has fueled contempt and condemnation for the crusades generally. Popular culture for more than a century has characterized the crusades as brutal land-grabs preached by fanatical priests who advocated “killing Saracens” as the way to heaven.  Such portrayals are inaccurate and based on a fundamental misunderstanding of medieval theology and mentality. Today I look more closely at crusader motives. The theological basis for the crusades grew from the concept of “just war” — not, note, holy war. This notion was first articulated by the Christian theologian St. Augustine, who lived between 354 and 430 AD. Augustine argued that Christian leaders (not just anyone...