It is worth recalling that the Crusades were largely a reaction to the rapid and triumphant rise of Islam. Within a single generation, Islam had emerged as the third great monotheistic faith, rivalling Christianity and Judaism. Furthermore, it developed into a powerful military movement. After the passing of the Prophet Muhammad (PBUH), his Companions swiftly expanded the Islamic empire. Within a decade, they conquered Iraq and Syria, followed shortly by Egypt and much of Persia. By the end of the 7th century, the entire North African coast had fallen under Islamic rule. In 711, Muslim forces advanced into Spain, and within two decades, they controlled almost all but the mountainous regions of the north.
By the mid-8th century, however, the early unity of the Islamic world began to unravel. The Abbasid Caliphate’s rise in 750 led to the establishment of an independent Umayyad Caliphate in Spain. From the 10th century onward, the Abbasids faced significant challenges, including political fragmentation, financial troubles, and the emergence of a rival Fatimid Caliphate in Egypt.
In the mid-11th century, the Seljuk Turks, originally from Central Asia, emerged as a formidable force. They conquered Persia in the 1040s, Armenia, Iraq, and finally Baghdad in 1055. Their rise significantly weakened the Byzantine Empire, the leading Christian power in the Mediterranean.
The Byzantines considered themselves heirs of the Roman Empire, with Constantinople as the “New Rome.” However, Western Christians often viewed the Byzantine claims as arrogant. This divide, combined with ambitions among Christian reformers in Europe, sowed the seeds for the First Crusade. Reformers sought to curb internal conflicts within Christendom by promoting initiatives like the “Peace and Truce of God,” which aimed to reduce violence among Christians and redirect aggression toward non-Christians.
The “Peace of God” movement, originating in France in the late 10th century, sought to protect non-combatants and prohibit fighting on holy days. Pope Urban II, a Frenchman, extended these principles by calling for a crusade during the Council of Clermont on November 27, 1095. Urban urged knights to channel their martial energies against “infidels” rather than fellow Christians.
In his appeal, Urban declared:
“Let those who have been robbers now be soldiers of Christ; let those who once fought against brothers and relatives now rightfully fight against barbarians” (The Chronicles of the Crusaders, Elizabeth Hallam, Bramley Books, p. 21).
Urban’s speech combined the concept of pilgrimage to the Holy Land with a holy war against Muslims. Dr. E.L. Skip Knox summarizes a version of the speech:
“The noble race of Franks must come to the aid of their fellow Christians in the East. The infidel Turks are advancing into Eastern Christendom; Christians are oppressed; churches and holy places are defiled. Jerusalem groans under the Saracen yoke. The Holy Sepulchre is in Muslim hands. God will lead you, for you will be doing His work. There will be remission of sins for all who die in Christ’s service. Here you are poor sinners; there you will be rich and happy. Let none hesitate. God wills it!”
The battle cry “Deus vult!” (“God wills it!”) became central to the Crusaders’ campaign. The Council formally granted privileges and protections to participants, adopting the red cross as their symbol and appointing Bishop Adhemar of Le Puy as the spiritual leader.
The First Crusade (1096–1099) culminated in the capture of Jerusalem on July 15, 1099, under Godfrey de Bouillon. The aftermath was marked by horrifying massacres of the city’s Muslim inhabitants. Historian Raymond of Agiles described the carnage:
“Some of our men cut off the heads of their enemies; others shot them with arrows; others tortured them by casting them into flames. Piles of heads, hands, and feet littered the streets. In the temple of Solomon, men rode in blood up to their knees and bridle reins.”
In stark contrast, when Salah al-Din (Saladin) recaptured Jerusalem on October 2, 1187, his conduct was widely praised for its magnanimity, even by European historians. The Muslim victors’ behavior exemplified the high moral values taught in Islam, sharply contrasting with the earlier actions of the Crusaders.
Urban II’s promises of absolution for those who died in the Crusades stand in stark contrast to the teachings of Prophet Jesus (PBUH), who preached peace and forgiveness. Urban’s call to violence in Christ’s name initiated a deadly chain of events lasting centuries, with repercussions still felt today.
Modern parallels can be drawn, as contemporary superpowers, invoking rhetoric similar to Urban’s, pursue policies under the guise of combating terror. These actions often serve long-term strategic interests, including those of allied states, while perpetuating global instability and conflict.
