God's War: A New History of the Crusades

Older Christian attitudes to violence did not disappear in the face of militant Carolingian Christian triumphalism. One of Charlemagne’s closest advisers, the Englishman Alcuin of York, in a lament on the destruction of the Northumbrian monastery of Lindisfarne by the Vikings in 793 and the loss of the Christian Near East, North Africa and Spain to the Muslims, insisted that only by prayer and pious living would the tide be reversed. The ninth-century Irish philosopher and poet John Scot Erigena, tutor to Charlemagne’s grandson Charles the Bald, proudly contrasted pagan poets’ descriptions of temporal battles with his own poems on Christ’s spiritual victories, although even he was not above asking that God ‘thwart the scheme of our enemies and rout the pagan fleets’.¹⁵ This was no literary flourish but highly topical. The ninth century saw the disintegration of the Carolingian imperium Christiana in the face of civil wars exploited by external attacks of Muslims, Vikings and Magyars, whose success seemed to threaten Christendom itself, thrusting the practice as well as theory of holy war into urgent prominence.

DEFENDERS OF THE FAITH: THE NINTH AND TENTH CENTURIES

The impact of the invasions of the ninth century was to consecrate wars fought in defence of the church, called by one contemporary ‘battles of Christ’. Pope Leo IV (847–55) offered salvation and Pope John VIII (872–82) penitential indulgences, remission of sins, to those who fought and died ‘for the truth of the Faith the salvation of souls and the defence of Christendom (patria Christianorum)’ ‘against pagans and infidels’.¹⁶ Only in the secular arm lay Christianity’s survival as Saracens established themselves in Sicily and southern France and Vikings penetrated the heartlands of western Francia and destroyed three ancient Anglo-Saxon kingdoms. The detached theorizing of Augustine’s just war was replaced by a seeming life-and-death struggle to which the church was inescapably committed. The propaganda of Alfred of Wessex (d. 899) deliberately and consistently characterized his Danish foes as pagans; his thegns fought with swords decorated with symbols of the evangelists; prayers and alms accompanied military success. The secular and religious causes became one. The Frankish Annals of Fulda – a monastic source – portrayed Arnulf, king of the East Franks, urging his men on to victory over the Northmen at the river Dyle in 891: ‘we attack our enemies in God’s name, avenging the affront not to us but to Him who is all powerful’, the justice of the cause being carefully established by reference to the pagan Vikings’ atrocities against Frankish civilians and clergy.¹⁷ The identification of religion and war extended to the clergy. A French monk, in his enthusiasm at the defence of Paris against the Vikings in 885/6, praised his own abbot of St Germain for his skill with a ballista, a sort of enlarged crossbow:

He was capable of piercing seven men with a single arrow;

in jest he commanded some of them to be taken to the kitchen.¹⁸

A few years earlier, Adelarius, a monk at Fleury in Burgundy, which claimed to possess the bones of St Benedict, the founder of his order, recorded that a Frankish commander in a skirmish against the Vikings thought he had seen monks on the battlefield; when told that none had been present he realized that he had witnessed St Benedict himself fighting for him ‘with his left hand directing and shielding my cavalry and with his right hand killing many enemies with his staff’.