Lenkijos kryžiaus karas prieš prūsus ir lietuvius XII-XIII amžiais
Brazauskas, Andrius |
TIKSLAS: Ištirti, kokie kryžiaus žygių recepcijos Lenkijoje aspektai rodo, kad XII ir XIII a. lenkų žygius prieš pagonis galima laikyti Kryžiaus žygiais. TIKSLAI: 1. Remiantis Viduramžių Europos kryžiaus žygių samprata, išanalizuoti, kokia buvo kryžiaus žygių ir šventojo karo doktrinos ideologijos recepcija Viduramžių Lenkijoje. 2. Išnagrinėti Bažnyčios ir Lenkijos valdančiojo elito retoriką, nukreiptą prieš pagonis, kuri darė įtaką lenkų karinėms kampanijoms prieš pastaruosius. 3. Ištirti, kaip ir kokiomis sąlygomis Lenkijos politinis elitas suprato, kad jų veiksmus galima laikyti kryžiaus žygiais. Metodai: Šiame straipsnyje plačiai taikomi du metodai: atvejo analizės ir lyginamasis. metodai. Atvejo studijos metodas bus taikomas analizuojant Piastų valdovų suvokimo pavyzdžius ir Bažnyčios narių suvokimą, susijusį su kryžiaus žygiais. Lyginamasis metodas metodas bus naudojamas siekiant palyginti kryžiaus žygių ideologijos suvokimo pokyčius Viduramžių Lenkijoje laikui bėgant. Šiame darbe daromos šios išvados: Kryžiaus žygių sampratos analizė istoriografijoje rodo, kad lenkų kryžiaus žygių ideologijos recepcija buvo persipynusi su atskirų kunigaikščių ekspansionistine politika. Šie du aspektai sukūrė ypatingą situaciją, kai XII a. lenkų kryžiaus žygiai prieš pagonių gentis skyrėsi nuo tipiškų kryžiaus žygių.Viduramžių Lenkijos valdančiojo elito kryžiaus žygių recepcija galėjo būti apibūdinti kaip proto kryžiaus žygius arba Šventuosius karus - karines kampanijas, paremtas politiniais veiksniais, ir kurie laikėsi kai kurių kryžiaus žygių ideologijai priskiriamų požymių. Kryžiaus žygių ir Šventojo karo priėmimui Lenkijos valdančiajame elite didelę įtaką darė Krikščionių bažnyčios atstovų požiūris. Viduramžių Lenkijos Bažnyčios krikščionių sluoksniuose ypatingas dėmesys buvo skiriamas biblinėms temoms, agresijai prieš pagonis, jų pavergimui iratsivertimui į krikščionybę.Tačiau reikia pažymėti, kad esminiai kryžiaus žygių aspektai,tokie kaip piligrimystės praktika ar popiežiaus sankcija, buvo mažai susiję arba visai nesusiję su Lenkijos kryžiaus žygiais. Pažymėtina, kad tokį Bažnyčios požiūrį perėmė ir Lenkijos valdovai.
THE AIM: To investigate what aspects of the Polish reception of the Crusades suggest that the Polish expeditions against the pagans in the 12th and 13th centuries can be considered as Crusades. OBJECTIVES: 1. Based on the concept of the Crusades of Medieval Europe, to analyze, what was the reception of the ideology of the doctrine of the Crusades and Holy War in Medieval Poland. 2. To examine the rhetoric of the Church and the Polish ruling elite against the pagans, which influenced the Polish military campaigns against the latter. 3. To investigate how and under what conditions the Polish political elite realized that their actions can be regarded as crusades. METHODS: Two methods are broadly applied in this paper: case study and comparative methods. The case study method will be used to analyze examples of perceptions of the Piast rulers and the perceptions of the members of the Church relating to the Crusades. The comparative method will be used to compare the changes in the perception of the ideology of the Crusades in Medieval Poland over time. The conclusions in this paper are as follows: The analysis of the concept of the Crusades in the historiography suggests that the Polish reception of the ideology of the Crusades was intertwined with the expansionist policies of individual princes. These two aspects created a special situation where Polish crusades against pagan tribes in the 12th century differed from typical Crusades. The reception of Medieval Poland‘s ruling elites of the Crusades could be described as proto-crusades or 'Holy Wars' - military campaigns based on political factors, and which adhered to some of the attributes assigned to the ideology of the Crusades. The reception of the Crusades and the Holy War by the Polish ruling elite was heavily influenced by the attitude of representatives of the Christian Church. In the Christian circles of the Medieval Polish Church, particular attention was paid to biblical themes, aggression against pagans, their subjugation and conversion to Christianity. However, it should be noted that fundamental aspects of the Crusades, such as the practice of pilgrimage or papal sanction, had little or no connection with the Polish Crusades. It must be noted that this attitude of the Church was also adopted by the Polish rulers. The rhetoric of the Church and the Polish ruling elite against the heathens has been analyzed using the main sources used in the work. It was concluded that the actions of the Polish rulers in the pagan lands coincide with the rhetoric of the Church and its representatives in Poland towards pagans. The sources analyzed in the thesis show that the attitude of the representatives of the Church and the Polish rulers towards the pagans was not only negative because of their religious views. The cultural, social and economic backwardness and geographical location of the pagans (mainly Pomeranians, Prussians and Jotwingians) were also very important elements in shaping the attitude of the Polish ruling elite and the representatives of the Church towards the pagans. In some parts of the descriptions of the campaigns of the Polish rulers, the religious aspect pales before the cultural, social and economic aspects. Given these reasons, it is noteworthy that such negative rhetoric against the pagans can lead to overconfidence in the Polish rulers‘ beliefs and have severe consequences, such as the failure of the 1166 campaign. A deeper analysis of the Crusades' relationship with Poland shows that the Polish political elite was more or less aware of the Crusades, especially during the Second Crusade. There were several conditions that led to this awareness. First of all, the rhetoric of Vincent Kadlubek and Gallus Anonimus against the pagans largely corresponds to the main attributes of the Crusades. Secondly, the top-down approach to Christianisation in the Polish and Prussian Christianisation contexts seem to overlap. This means that the Poles were part of Western European Christianity and probably understood Christianisation in the context of the Crusades. Thirdly, although the Crusades were not sanctioned by papal bulls in the 12th century, Polish rulers may have used other bulls (e.g. Divini dispensatione) which did not specify a mission to the pagan lands. In this way, the Polish rulers arbitrarily create an authentic Crusade, attributing to themselves the indulgences and privileges of these bulls. In the case of Lithuanians, everything that has been applied to Prussians in this paper can be applied to Lithuanians. From the 13th century onwards, specific bulls appear which sanction crusades between Poles and Lithuanians, but it must be said that this interaction is not as strong as in the Prussian case.