This volume captures the diversity of approaches in crusade scholarship, which often cross cultures and academic disciplines. Essays by the contributors study the role of art and architecture, liturgy, legal practice, literature, and politics in the institution of crusade.

Crusade scholarship has exploded in popularity over the past two decades. This volume captures the resulting diversity of approaches, which often cross cultures and academic disciplines. The contributors to this volume offer new perspectives on topics as varied as the application of Roman law on slavery to the situation of Muslims in the Latin East, Muslim appropriation of Latin architectural spolia, the roles played by the crusade in medieval preaching, and the impact of Latin East refugees on religious geography in late medieval Cyprus. Together these essays demonstrate how pervasive the institution of crusade was in medieval Christendom, as much at home in Europe as in the Latin East, and how much impact it carried forth into the modern era. Contributors are Richard Allington, Jessalynn Bird, Adam M. Bishop, Tomasz Borowski, Yan Bourke, Sam Zeno Conedera, Charles W. Connell, Cathleen A. Fleck, Lisa Mahoney, and C. Matthew Phillips.

Crusades covers seven hundred years from the First Crusade (1095–1102) to the fall of Malta (1798) and draws together scholars working on theatres of war, their home fronts and settlements from the Baltic to Africa and from Spain to the Near East and on theology, law, literature, art, numismatics and economic, social, political and military history. Routledge publishes this journal for The Society for the Study of the Crusades and the Latin East. Particular attention is given to the publication of historical sources in all relevant languages – narrative, homiletic and documentary - in trustworthy editions, but studies and interpretative essays are welcomed too. Crusades also incorporates the Society's Bulletin. The editors are Benjamin Z. Kedar, Hebrew University, Israel; Jonathan Phillips, Royal Holloway, University of London, UK; Nikolaos G. Chrissis, Democritus University of Thrace, Greece.

Considers how elite women could participate in Crusade, their means and motivations. The popular perception of the medieval Crusades is of conflicts spanning from the Holy Land to the Baltic, with huge armies of religious zealots led by knights wearing crosses. However, the reality is far more nuanced. The vast majority of those living in western Europe did not go on crusade at all. But that does not mean that crusading was not on their minds, or that they could not influence the movement. They urged others to take up the cross, provided financial support, and prayed for the campaigns in the Holy Land; for them, this was crusade. This book investigates how English laywomen were encouraged to support crusades and identify with holy war during the Middle Ages, challenging preconceptions of what crusade "meant", and bringing out the diverse ways of their participation. It draws on detailed analysis of cartularies, judicial records, chronicles and lyrical sources; it also examines the rich material culture of commemoration that celebrated the endeavour, alongside the papal propaganda which idealised women's sponsorship of crusade. This study therefore sheds new light not only on the role of women in crusade, but on their influence and piety more generally.

Crusades covers the seven hundred years from the First Crusade (1095-1102) to the fall of Malta (1798) and draws together scholars working on theatres of war, their home fronts and settlements from the Baltic to Africa and from Spain to the Near East and on theology, law, literature, art, numismatics and economic, social, political and military history. Routledge publishes this journal for The Society for the Study of the Crusades and the Latin East. Particular attention is given to the publication of historical sources - narrative, homiletic and documentary - but studies and interpretative essays are welcomed too. Crusades also incorporates the Society's Bulletin. The editors are Professor Benjamin Z. Kedar, Hebrew University of Jerusalem, Israel; Professor Jonathan Phillips, Royal Holloway, University of London, UK; Nikolaos G. Chrissis, Democritus University of Thrace, Greece; and Iris Shagrir, The Open University of Israel.

In the 88 years between its establishment by the victorious armies of the First Crusade and its collapse following the disastrous defeat at Hattin, the Latin Kingdom of Jerusalem was the site of vibrant artistic and architectural activity. As the crusaders rebuilt some of Christendom's most sacred churches, or embellished others with murals and mosaics, a unique and highly original art was created. Focusing on the sculptural, mosaic, and mural cycles adorning some of the most important shrines in the Kingdom (such as the Church of the Holy Sepulchre, The Basilica of the Annunciation, and the Church of the Nativity), this book offers a broad perspective of Crusader art and architecture. Among the many aspects discussed are competition among pilgrimage sites, crusader manipulation of biblical models, the image of the Muslim, and others. Building on recent developments in the fields of patronage studies and reception theory, the book offers a study of the complex ways in which Crusader art addressed its diverse audiences (Franks, indigenous eastern Christians, pilgrims) while serving the intentions of its patrons. Of particular interest to scholars and students of the Crusades and of Crusader art, as well as scholars and students of medieval art in general, this book will appeal to all those engaging with intercultural encounters, acculturation, Christian-Muslim relations, pilgrimage, the Holy Land, medieval devotion and theology, Byzantine art, reception theory and medieval patronage.

Medieval Westerners accepted killing for religion and praised the outcome of the First Crusade (1096-1099). At the same time, their attitude to violence was ambivalent. Theologians shunned the practical use of force, while the warrior aristocracy valued the capacity for physical destruction. In the absence of theological doctrine on the practicalities of holy warfare, the first crusaders draw their ideas about killing from diverse and sometimes conflicting traditions. This book answers questions about how religious violence was described, justified and remembered in the sources of the First Crusade. What was the relation between faith, convention, and action?