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Michael Cotta-schønberg - One of the best experts on this subject based on the ideXlab platform.

  • Collected Orations of Pope Pius II. Vol. 10: Orations 64-77 (1462-1464). 4th version
    2019
    Co-Authors: Michael Cotta-schønberg
    Abstract:

    Volume 10 of the Collected Orations of Pope Pius II contains fourteen orations held by Pius II in the last years of his pontificate, from 1462-1464. It comprises the three very important orations from March 1462, the “Existimatis fortasse” relaunching his Crusade project, the “Per me reges regnant” on the abolition of Pragmatic Sanction of Bourges, and the “Superioribus diebus” with a refusal to grant communion under both species to the Bohemians. It also contains the orations delivered at the reception of Saint Andrew’s Head in Rome, a major propaganda scoop for the papacy. And finally it contains the “Sextus agitur annus”, the prelude to his great Crusade bull Ezechielis propheta, officially initiating his Crusade.

  • Oration “Suscepturi” of Pope Pius II (18 June 1464, Rome). 5th version. (Orations of Enea Silvio Piccolomini / Pope Pius II; 76)
    2019
    Co-Authors: Michael Cotta-schønberg
    Abstract:

    In spite of the Duke of Burgundy’s failure to appear in person to participate in the Crusade against the Turks, Pope Pius II decided to go ahead as planned. On 18 June 1464, he left Rome, mortally ill, to go to Ancona from where a Crusade fleet would sail against the Turks. But he died on 15 August, at the moment when the Venetian fleet finally came in sight. Afterwards the Crusade collapsed. During the ceremony of departure from Rome, held at Saint Peter’s Basilica, the pope gave the oration “Suscepturi”, in which he motivated his personal participation in the Crusade and asked for the intercession of the Virgin Mary and the saints.

  • Oration “Sextus agitur annus” of Pope Pius II (23 September 1463, Rome). 5th version. (Orations of Enea Silvio Piccolomini / Pope Pius II; 75)
    2019
    Co-Authors: Michael Cotta-schønberg
    Abstract:

    By September 1463, it was clear that Pope Pius II had managed to create the basis for a Crusade alliance between Hungary, Venice, Burgundy, and the papacy. Before proceeding to the final negotiations, it was necessary for him to obtain the consent to the Crusade of the College of Cardinals: in his coronation oath he had promised to make the Crusade against the Turks his highest priority, but to act in this matter only with the approval of the majority of the cardinals. On 23 September the pope summoned the cardinals to a secret consistory where he delivered the oration “Sextus agitur annus”. In this oration the pope gave a well-reasoned account of his wars in Italy and their necessity, a lucid analysis of the ecclesiastical hierarchy’s lack of credibility, and a passioned plea for a return to the ways of the Early Church and to the faith of its martyrs and confessors, detailed his strategy for mobilizing the Crusade, and announced his provisions for the government of Rome in his absence.

  • Oration “Claritudo sanguinis” of Pope Pius II (17 June 1460, Siena). Edited and translated by Michael von Cotta-Schönberg. 5th version. (Orations of Enea Silvio Piccolomini / Pope Pius; 59)
    2019
    Co-Authors: Michael Cotta-schønberg
    Abstract:

    During his protracted stay in Siena, in 1460, Pope Pius II received an embassy from King Enrique IV of Castile. In his reply to the ambassadors, the pope acknowledged that the Congress of Mantua had failed to unite the European kings and princes in a common Crusade against the Turks. Undaunted, he expressed his conviction that God Himself would cause the kings and princes to later join the Crusade – it was after all God’s own cause.

  • Oration “Fatemur insignes” of Pope Pius II (24 September 1459, Mantua). Edited and translated by Michael von Cotta-Schönberg. 5th version. (Orations of Enea Silvio Piccolomini / Pope Pius II; 44)
    2019
    Co-Authors: Michael Cotta-schønberg
    Abstract:

    After the Fall of Constantinople, in May 1453, the major preoccupation of Venice was to protect its merchant empire by establishing friendly relations and even a formal peace with the Turkish Sultan, Mehmed II. The Venetians were therefore not very keen to participate in a military expedition against the Turks in the form a Crusade under the pope’s aegis. However, when all the other Italian powers had sent their representatives to the Congress of Mantua, which was to discuss such a Crusade, the Venetians sent their ambassadors too. In their address to the pope, the ambassadors acknowledged the necessity of a military response to Turkish expansion into Europe and pledged Venetian support to a Crusade – on the important condition that all the other European powers would participate. In his reply, the pope rebuked Venice for the late arrival of the ambassadors, but thanked them for their promise of support.

Suleiman A. Mourad - One of the best experts on this subject based on the ideXlab platform.

James E. Lindsay - One of the best experts on this subject based on the ideXlab platform.

Ronald Weitzer - One of the best experts on this subject based on the ideXlab platform.

  • the social construction of sex trafficking ideology and institutionalization of a moral Crusade
    2011
    Co-Authors: Ronald Weitzer
    Abstract:

    The issue of sex trafficking has become increasingly politicized in recent years, due to the efforts of an influential moral Crusade. This article examines the social construction of sex trafficking (and prostitution more generally) in the discourse of leading activists and organizations within the Crusade, and concludes that the central claims are either problematic, unsubstantiated, or demonstrably false. The analysis documents the increasing endorsement and institutionalization of Crusade ideology in U.S. government policy and practice.

  • the social construction of sex trafficking ideology and institutionalization of a moral Crusade
    Politics & Society, 2007
    Co-Authors: Ronald Weitzer
    Abstract:

    The issue of sex trafficking has become increasingly politicized in recent years due to the efforts of an influential moral Crusade. This article examines the social construction of sex trafficking (and prostitution more generally) in the discourse of leading activists and organizations within the Crusade, and concludes that the central claims are problematic, unsubstantiated, or demonstrably false. The analysis documents the increasing endorsement and institutionalization of Crusade ideology in U.S. government policy and practice.

  • moral Crusade against prostitution
    Society, 2006
    Co-Authors: Ronald Weitzer
    Abstract:

    Arobust, new moral Crusade against prostitution and sex trafficking has arisen in the past few years, targeting these issues with a vengeance and making a host of outlandish claims. This Crusade has scored a series of major victories in getting its ideology incorporated in law and government policy, resulting in a growing crackdown on the sex industry in both the United States and abroad. Moral Crusades arise in reaction to a perceived social problem, which they define as an unqualified evil; participants see their mission as a righteous enterprise whose goals are both symbolic (attempting to redraw or reinforce normative boundaries) and practical (aiming to crack down on evildoers and/or provide relief to victims). Crusaders typically call upon political elites to do something about the problem, and successful Crusades result in some kind of institutionalization—in policy, law, or enforcement practices. Apart from winning legal and policy battles, successful Crusades also benefit insofar as their ideology is given official endorsement by the state, which helps to affirm the Crusaders’ moral standards, elevate their status, and often generates an influx of new resources. Moral Crusades take the form of “moral panics” if the targeted evil is blown out of proportion, if the number of alleged victims is far higher than what is warranted by the available evidence, and if the claims result in exaggerated anxiety or alarm among at least a segment of the population. In a moral panic, the gravity and scale of a menace or threat far exceeds its objective reality. By this definition, the current Crusade against prostitution can be considered a moral panic par excellence.

Rachel May Golden - One of the best experts on this subject based on the ideXlab platform.

  • Mapping Medieval Identities in Occitanian Crusade Song - Near and Distant Lands in First Crusade Songs
    Mapping Medieval Identities in Occitanian Crusade Song, 2020
    Co-Authors: Rachel May Golden
    Abstract:

    Two First Crusade songs from the turn of the twelfth century—Ierusalem mirabilis and Nomen a solemnibus—demonstrate Occitanian attitudes toward violence, Jerusalem, and dynamic Crusade journeys. Both come from the Aquitanian versus repertory and reference current or recent events pertaining to the First Crusade, and the state of Jerusalem between 1096 and 1099. In this way, they enhance our understanding of the versus repertory, which typically focuses on broader themes of Marian and Christological theology. Both songs rely upon various elements of Pope Urban’s Crusade call and contemporaneous crusading ideologies. They employ musical-poetic rhetorical techniques such as circular motion and dialectic opposition in order to portray the early Crusades as active, vital campaigns. The also employ deictic language to mark positionality and us-versus-them belief systems. In so doing, they position Jerusalem and Occitania—conceptually and geographically—in relation to one another, particularly through spatial notions of nearness and distance.

  • Mapping Medieval Identities in Occitanian Crusade Song - Singing Crusade Journeys
    Mapping Medieval Identities in Occitanian Crusade Song, 2020
    Co-Authors: Rachel May Golden
    Abstract:

    In mapping geopolitics and spirituality, Crusade songs enacted motion and travel. Directionality and circularities typify Crusade songs and Crusaders alike. Songs variously embody dialogues between singing and hearing, the actions of Crusaders traveling both outremer and homeward. As songs moved through geographical spaces, bodies, air, and time, they articulated new contexts. Multiply re-created, songs emerged from composite and collective processes that included monks, troubadours, performers, scribes, and listeners. Contrafacture, seen in the relationship between Walther von der Vogelweide’s Palästinalied and Jaufre Rudel’s Lanqan li jorn, demonstrates the dialogic nature of these layers of creation, and how differing Crusade perspectives re-inscribe a song’s expression of striving, movement, or conclusion. Overall, Occitanian songs rendered the Crusade front as areas inflected by regional perspectives, from unknown spaces to meaningful places. Using techniques like deictic language, oppositional rhetoric, and circular motion, Crusade songs reinforced contemporaneous ideologies in both their poetic texts and directed melodic shapes.