In May 1291, the Mamluk dynasty captured the city of Acre and the Kingdom of Jerusalem collapsed, causing the greatest setback to the Crusade campaign for nearly two hundred years. From 1291 to 1337, there was a great discussion in Western Europe about the future of the Eastern Crusade, "from Greenland to Naples". A group of crusade theorists and crusade theorists came into being.
Marino Snuo Torsllo (1270–1343) was one of the most famous theorists of the Crusade. Coming from a Venetian merchant aristocratic family, he traveled extensively throughout Western Europe, the Mediterranean islands and the Near East, visiting the Holy See and many royal families. In 1321 he published the three-volume " The Mystery of the Crusades " , which proposed a strategy for relaunching the crusade. The Mysteries of the Cross Believers is the culmination of the 1291-1337 Crusade Treatise, presented to the Pope, the King of France, the King of England, and the King of Sicily, and was reprinted several times during the author's lifetime. From the actual historical process, after 1291, Western Europe never launched a crusade again. This overshadowed the history of the great discussion of the future of the 1291-1337 Crusade and was not taken seriously by scholars for a long time. In 1938, ziz Suryltiy published The Crusades of the Late Middle Ages, which included a section on this great discussion and references to Torcello. In 1975, Attiya co-wrote the first chapter of Knnth M. Stton's History of the Crusades (Volume III), which once again addressed this great discussion and Torcello.
But in the nearly 40 years, few scholars have paid attention to this great debate, let alone Torcello. In 1970, Leo (. Liou) published Marino Torcello, Byzantium and the Turks: Background to the Anti-Turkish Alliance 1332-1334; In 1982, Telmann (. J. Tyrmn) published Marino Torcello and the Failed Crusade: Lobbying in the 14th Century. These two essays, based primarily on Torcello's dealings with secular monarchs, describe the preparations for the Crusades in the early 14th century, with brief references to The Mysteries of the Cross, but neither of them is analyzed in detail. In 1991, Sylvi Shin published The Cross of the Believer: The Pope, the Western World, and the Reconquest of the Holy Land (1274-1314), which contains a section devoted to a discussion of the future of the Crusade from 1291 to 1337. Shain believes that this discussion has spawned "a new genre of literary theory" (NwLitrryGnr), but she only briefly introduced The Mysteries of the Cross.
In 2000, Antony Loopol published How to Recover the Holy Land: Recommendations for the Crusades of the Late 13th and Early 14th Centuries, which first proposed to define the debate on the future of the Crusade from 1291 to 1337 as an academic topic with an independent research paradigm. Leopold lists dozens of crusade theorists whose work is summarized as Rovry Trtiss, including The Mysteries of the Cross. In 2011, Peter Locke edited and published the complete version of The Mysteries of the Cross Believer, laying the foundation for refined research in the academic community. Although Western Europe did not launch a crusade after 1291, a study from the perspective of Torcello's crusade strategy can show many ideas about the Crusades, interstate relations, and monarch-pope power relations in Western European society in the early 14th century. War must be waged with sufficient justification and value, otherwise it will lose legitimacy and legitimacy and will not be supported by society. The Crusades were originally conceived as a religious enterprise, and religious factors constituted a source of reason and value.
When Pope Urban II mobilized the First Crusade in 1095, he preached the reasons and values of the Crusade from a religious point of view: to promote the glory of the Lord, to liberate the Lord's mausoleum, to save the Christian brothers of the East, all of which are the unshirkable responsibilities and imminent responsibilities of Western European Christians. Urban II also elaborated mainly from a religious point of view on the rewards that the soldiers of the Crusades could get: cleansing the body of sins and making the soul immortal. He also imagined the material rewards of the crusade, but believed that the material value was much lower than the spiritual value. After the fall of Urban II, the Holy See followed the same path when mobilizing the Crusaders. Scholars Pnny J.ol and Hristoph T. Mrr collected dozens of sermons from the 12th and 13th centuries.
These sermons show that the clergy generally devoted themselves to the theme of "love" and "devotion" when promoting the Crusades, that is, the Crusades are the love of Western Christians for God and the brothers of Christians in the East, and God's love for Western Christians, so Western European Christians should have the courage to sacrifice and give. With the revival of Roman law in the 12th century, the Holy See proposed that Palestine belonged to the Roman Empire and that the Roman Church, as the successor of the Roman Empire, had the right to restore its rights to the land by force, and the crusade was also known as the "war of the Romans" (llumRomnum). According to the concept of the time, a right automatically lapsed if it was not continuously asserted. Therefore, the crusade was justified and urgent.
