ABSTRACT
The standard work on Innocent III and the crusades is still Helmut Roscher, Papst Innocenz III. unddie Kreuzzuge, Forschungen zur Kirchen-und Dogmengeschichte 21 (Gottingen, 1969). But see also Jonathan Riley-Smith, The Crusades: A Short History (London, 1987), 119-45. Maureen Purcell, Papal Crusading Policy, 1244-1291, Studies in the History of Christian Thought 11 (Leiden, 1975), passim. Donald E. Queller and Thomas F. Madden, The Fourth Crusade: The Conquest of
There has, however, been a tendency to view Innocent's achievements primarily in terms of his integration of the crusade into his grand political strategies. Another area in which Innocent's lasting influence on the crusade movement has rightfully been acknowledged is canon law. But, as is well known, Innocent III was not only a politician and legislator. He also showed great concern for pastoral matters and the spiritual constitution of the church.2 This is also true with regard to the crusade. So far historians have perhaps underrated Innocent's efforts in the field of the theology of the crusade and his advancement of crusade spirituality.3 Innocent's vision of the crusade extended far beyond the politics of the crusade, its legal justification and practical organization. His was a vision of a Christian society organized for the negotium crucis. He expected people generally to get involved in the crusade, not only in the military campaigns as such but also in the spiritual and devotional aspects of the crusade movement. It is these points that I want to consider in the following, primarily by concentrating on the theme of crusade liturgy.
