Himmlisches und irdisches Jerusalem
What is the reason, why so many people followed the preaching of the first crusade? Was there an acute apocalyptic crisis or was it the eschatological mentality of medieval men? The crusaders did not confuse the earthly and the heavenly Jerusalem (which is regarded as typical for popular religion)....
| Auteur principal: | |
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| Type de support: | Électronique Article |
| Langue: | Allemand |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Diagonal-Verlag
2012
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| Dans: |
Zeitschrift für Religionswissenschaft
Année: 1993, Volume: 1, Numéro: 1, Pages: 25-49 |
| Accès en ligne: |
Volltext (Verlag) |
| Édition parallèle: | Électronique
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| 520 | |a What is the reason, why so many people followed the preaching of the first crusade? Was there an acute apocalyptic crisis or was it the eschatological mentality of medieval men? The crusaders did not confuse the earthly and the heavenly Jerusalem (which is regarded as typical for popular religion). They reckoned with their return home. Jerusalem it in the eyes of the crusaders not the place for the apocalyptic events; but the most exhausting goal of pilgrimage imaginable. This fits best with the aim of undertaking a pilgrimage: striving (laborare) to gain salvation. Salvation is not a future event, but present reality. Apocalyptic motives, however, were often represented in the Middle Ages, especially in literature. The literal archive, as I call it, stored the apocalyptic scenario of Doomesday. Theologians had to explain this imagination of Biblical and parabiblical literature from generation to generation. But the apocalypse was used in an un-apocalyptical manner (this you will find in the continuation of this paper). | ||
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