By Hilaire Belloc
Hilaire Belloc (1870-1953)—one of the main favourite Catholic authors of his time—gives a standard experience clarification of why the Crusades have been precious, and why they finally failed. He argues that the private and strategic failings of the 1st Crusade’s leaders resulted in the institution of a nation that can no longer be sustained, and that the absence of one of these kingdom left Europe at risk of Islamic aggression for hundreds of years later on. Writing in 1937, following the dying of the Ottoman Empire, Belloc believed that the West had ultimately won the virtue over its mortal foe. despite the fact that, he additionally contains a prophetic caution to Western Civilization, in regards to the eventual resurgence of Islam and its enduring wish to spoil Christendom.
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Extra info for The Crusades: The World's Debate
It is not surprising, therefore, that Christians who participated in intellectual life no more had a monolithic perspective on nature or the appropriateness of studying natural philosophy than did their pagan counterparts. As Lindberg notes, we can speak of centers of gravity along a distribution of positions regarding the relation between scientific and religious concerns. Educated Christians made use of classical natural knowledge for exegesis and for apologetic reasons. In the act of using Greek science, they transmitted it to future generations of scholars, and both theology and natural philosophy were modified in the process.
Although the gospels of Luke and John portray Jesus theologically as universal savior and Word of God incarnate, historically we know that Jesus was a Jewish inhabitant of first-century Palestine (McClymond, 2001:356–375; Meier, 1991:205–371). The earliest Christian communities—initially Jewish but with a growing number of gentile converts after AD 50—were deeply rooted in the Hebrew scriptures, to which were gradually added the gospels and apostolic letters that form the New Testament canon. What Christians came to know as the Old Testament did not in itself offer a serviceable scientific picture of the world, and it certainly included no rational reflection upon the cosmos.
Oresme, 1968:174, cited in Gaukroger, 2006:74–75) Oresme has imagined his way right past the Aristotelian doctrine of there being only one possible “natural place” for earthy objects, one center of attraction, and has moved toward a physics of multiple centers of gravitation such as Newton would articulate four centuries later. Oresme also anticipated Copernicus by considering the question of whether it is the earth or the sun that moves. He noted that since motion is relative, we simply cannot establish empirically whether it is the heavens or the earth that rotate daily.