Reviewed by:

• Crusade Preaching and the Ideal Crusader by Miikka Tamminen
• James H. Kane

The extant crusade model sermons of the thirteenth century have attracted increasing scholarly attention over the past few decades. A series of invaluable studies by historians such as Penny Cole, Christoph Maier, Nicole Bériou, Jessalynn Bird, and Alexis Charansonnet has made these fascinating texts more widely accessible and shed considerable light on their composition, dissemination, sources, rhetorical strategies, themes, and impact. This new book by Miikka Tamminen explicitly builds on the work of these scholars and explores how concepts of the ‘true’ or ideal crusader were constructed and promoted in the model sermons and preaching aids composed by a group of crusade preachers who had all either studied or taught at the University of Paris at some stage: Phillipe le Chancelier, Jacques de Vitry, Roger of Salisbury, Eudes de Châteauroux, Humbert de Romans, Federico Visconti, and Guibert de Tournai.

Drawing on thirty-six texts summarized at the outset (pp. 24–43) and listed in five useful appendices for ease of reference (pp. 291–97), Tamminen offers nothing less than ‘a comprehensive study of crusade sermons […] where the focus is on the messages intended for those who have already taken the cross’ (p. 2). Although no single book could truly provide ‘a comprehensive study’ of such a rich corpus of sources, Tamminen’s analysis does illuminate the perspectives of [End Page 251] the crusade preachers in detail. Fortunately, that detail never comes at the expense of clarity.

The structure of the book is simple, but logical: following the introduction (pp. 1–43), the remainder of the study functions as a kind of triptych, with each chapter tackling a specific set of themes and motifs deployed by the preachers in their idealized constructions of crusaders’ spiritual comportment and physical conduct. Chapter 2, ‘The Crusade and the Bible’ (pp. 45–89), is not only the least substantial chapter, but also arguably the least innovative, even though it does provide a thoughtful and concise analysis of the ways in which preachers used various biblical figures such as Joshua, Achor/Achan, the Maccabees, and the prostitute Rahab as examples of the kinds of behaviour that they should both adopt and avoid. Though undoubtedly interesting, the chapter’s final subsection on ‘Biblical Prophecy’ (pp. 74–89) does not engage thoroughly with previous scholarship on apocalypticism in the crusading context, and fails to explain clearly how the apocalyptic and prophetic material discussed aided preachers in constructing and instructing ‘true’ crusaders.

Chapter 3, ‘The Crusader and God’ (pp. 90–201), on the other hand, is both very long (perhaps too long) and full of insightful observations. One of the most important of these is that the ideals, language, and imagery of the imitation of Christ (imitatio Christi), inextricably bound up with concepts of self-denial, rejection of the world (contemptus mundi), love for God, and the ready embrace of suffering, remained as prominent in thirteenth-century crusade ideology as they had been in the twelfth century (pp. 108–32). This chapter also aptly illustrates the preachers’ complex, nuanced, and by no means consistent views on crusading stigmata, indulgences, and martyrdom.

Chapter 4, ‘The Crusader and the World’ (pp. 203–78), shifts the frame of reference and investigates how the preachers articulated the ideal crusader’s relationship with wealth, family, home, and society. As in Chapter 3, Tamminen further refines our understanding of thirteenth-century crusade ideology by demonstrating that, contrary to what some scholars have suggested, awareness and expressions of the fundamental link between crusade and pilgrimage persisted in this period and can be seen in many of the model sermons (pp. 239–50). Furthermore, Tamminen shows convincingly (and somewhat surprisingly) that not all preachers were hostile or opposed to the participation of women and children in crusading expeditions, as is especially clear in the case of Eudes de Châteauroux (pp. 262–69).

For all its merits, Crusade Preaching and the Ideal Crusader suffers to some extent from...

审核人：

• 十字军东征讲道与理想十字军作者：Miikka Tamminen
• 詹姆斯·凯恩（James H. Kane）

在过去的几十年中，现存的十三世纪十字军东征讲道吸引了越来越多的学术关注。Penny Cole，Christoph Maier，NicoleBériou，Jessalynn Bird和Alexis Charansonnet等历史学家进行了一系列宝贵的研究，使这些引人入胜的文本更易于使用，并在其构成，传播，出处，修辞策略，主题和影响。Miikka Tamminen的这本新书明确地建立在这些学者的工作基础上，并探讨了如何在一组讲道的布道者和讲道辅助工具中建立和推广“真正的”或理想的修道士的概念，这些讲道和传教士都是经过学习或学习的。在巴黎大学的某个阶段任教：菲利普·勒·尚克利尔，雅克·德·维特里，索尔兹伯里的罗杰，尤德·夏蒂鲁，

Tamminen借鉴了三十六篇开始时总结的文本（第24-43页），并列出了五个有用的附录以方便参考（第291-97页），这不亚于“全面研究十字军布道[……]重点放在发给已经走过十字架的人的信息上”（第2页）。尽管没有哪本书能真正对如此丰富的文献资料提供“全面的研究”，但Tamminen的分析确实详细阐明了十字军传教士的观点[End Page 251]。幸运的是，这些细节绝不会以清晰度为代价。

本书的结构很简单，但很合乎逻辑：在引言（第1至43页）之后，本研究的其余部分起着三联画的作用，每一章都针对传教士在书中运用的一组特定主题和主题。他们理想的结构，十字军的精神和身体行为。第2章，《十字军东征与圣经》（第45-89页）不仅是最不重要的一章，而且可以说是最不创新的一章，尽管它确实对传教士的使用方式进行了周到而简洁的分析。各种圣经人物，例如约书亚（Joshua），阿科尔/阿坎（Achor / Achan），马卡比（Maccabees）和妓女拉哈卜（Rahab），都是他们都应该采取和避免的各种行为的例子。尽管无疑很有趣，但本章的最后一部分是关于“圣经的预言”的（第

另一方面，第3章“十字军与上帝”（第90-201页）既长（也许太长），并且充满了深刻的见解。其中最重要的一个是，模仿基督（模仿克里斯蒂）的理想，语言和形象与自我克制，拒绝世界（鄙视世界），热爱上帝以及在十三世纪的十字军东征思想中，与二十世纪相比，现存的苦难仍然十分突出（第108-32页）。本章还恰当地说明了传教士们对于残酷的污名，放纵和难的复杂，细微的差别，也绝非一贯的看法。

第4章，“十字军与世界”（第203-78页）改变了参考框架，并调查了传教士如何阐明理想的十字军与财富，家庭，家庭和社会的关系。如第三章所述，塔米宁通过证明与某些学者相反的观点，在这一时期一直存在着对十字军和朝圣之间基本联系的认识和表达，这进一步完善了我们对十三世纪十字军思想的理解。模型讲道（第239–50页）。此外，坦米宁令人信服地（有点令人惊讶）表明，并非所有传教士都怀有敌意或反对妇女和儿童参加十字军东征，尤德·德·夏特鲁（Eudes deChâteauroux）尤为明显（第262-69页）。

尽管有其优点，但十字军东征和理想十字军在某种程度上遭受了...