Jerusalem's Role in Crusades: Not That Important

1099 Siege of Jerusalem. Taken from commons.wikimedia.org

Jerusalem is a holy city for all three of the world's largest Abrahamic religions: Jews, Christianity, and Islam. This created at least nine attempts of the Christians to take over the city since the First Crusade (1096-1099); nine more major crusades. However, while being a target in many crusades, as in any other conflict, there were many more factors which trigger a war (where indeed, religion took most of the blame). As such, the role of Jerusalem in these crusades are still debatable; to say that the crusades were called only to retake Jerusalem and the Holy Land is quite limited.

The applicable definition of a crusade here comes from the Plurals of said debate, which state that the most important part of a crusade is the spiritual one, and not the retaking of Jerusalem. The crusades were a pilgrimage, but the very definition of a "pilgrimage" has become twisted by the Crusaders (Madigan, 2015). Here, Jerusalem was no longer a main goal, rather a justification of the real causes of the crusades: racism and power, both taken in the cover of a pilgrimage by those days' Christians.

The first main cause of the crusades is, without a doubt, discrimination between religions. The Christians, mainly, were aggressors to the other religions, thinking that they are the enlightened, the rightest. When Pope Urban II called for a crusade to retake Jerusalem at 1096, the built-up tension of discrimination to the East were released (Constable, 2001). It was clearly seen during the harassment to the Jews during and in between the crusades, two of the most prominent examples being the Rhineland Massacre of 1096 in the Rhineland, West Germany, and the Peoples' Crusade of 1096 in Asia Minor. Those crimes against humanity were done by fanatics who, in their desire to destroy the enemies of God, strayed from the goal of a crusade to bring "justice" to the Jews, thought as guilty in bringing Christ to the cross (American-Israeli Cooperative Enterprise, 2016). 

Cultural harassment did not happen solely to Jews. The fanatical beliefs of Christianity then were also shown to the Muslims. The Muslims (and also Jews) of Jerusalem were treated much harsher than how they treat Christian prisoners (History World, n.d.) Certainly, none of these harassments have any contribution to the goal to retake the Holy Land, and were only the results of the discrimination that made up the burning spirit of the crusaders, the main cause that kept the war ongoing.

The next important factor that started the holy wars were, like other wars, political reasons. The Byzantine Empire asking for help was a great chance for Pope Urban II to bring together the fragmented feudal world of Europe, against a common enemy. The crusaders, most notably the nobles, were enticed to the call to search for new lands and more recognition, in short more power an influence (Runciman, 1995). 

While Jerusalem itself was made as a Crusader State, the crusaders did not limit their search for land just near Jerusalem and the Holy Land. This was most notably seen in the Fourth Crusade (1202-1204) which, due to political reasons, strayed from the Holy Land to take Constantinople, leading to the Latin Empire. This proves that they were merely searching for land and power, and the Holy Land is but one land available to be taken then.

In the end, Jerusalem was made as a target for war merely as a justification. The Just War concept was already accepted that time, which mainly states that a war must only be called if and only if other, more peaceful and humane methods to achieve a morally right goal have been exhausted. The discrimination to other religions were certainly not a morally correct goal, nor was the forceful takeover of land and power. Thus, Jerusalem and its surrounding lands, as an important holy city was actually not the main goal of the crusades, but rather merely a front for the many different factors that started the war.

References - Further reading

American-Israeli Cooperative Enterprise. (2016). The Crusades. Retrieved from Jewish Virtual Library: http://www.jewishvirtuallibrary.org/jsource/History/crusades.html

Bugnion, F. (2004, Oktober 28). Jus ad Bellum, Jus in Bello, and Non-International Armed Conflicts. Retrieved from International Comittee of the Red Cross: https://www.icrc.org/

Constable, G. (2001). The Historiography of the Crusades. The Crusades from the Perspective of Byzantium and the Muslim World, 1-22.

History World. (n.d.). The Crusades. Retrieved from Historyworld website: http://www.historyworld.net/wrldhis/PlainTextHistories.asp?ParagraphID=fob

Madigan, K. (2015). Medieval Christianity: A New History. New Haven: Yale University.

Runciman, S. (1995). A History of the Crusades, Volume I: The First Crusade. Melbourne: University of Cambridge.

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This was the final essay for this year's World History class. Translated and edited from Indonesian. This is a response paper, and by no means have been thoroughly studied and accepted as a fact; thus all debates and comments are welcome.