Peace of God

The Paix of God is a spiritual and social movement, organized by the Catholic church and supported by the civil capacity. Its goal is to obtain a pacification of the Western Christian world and to control the use of violence in the company. The dissolution of the Carolingian Empire at the 9th century, and the “feudal change” which accompanies it, is characterized by the growth of the exactions made by the lords. Those try to impose on the farming community and to the clergy their protection in exchange of incomes or are devoted to private wars which involve many “collateral damage”. But in second half of the 10th century, with the approach of the year millet, the monks who knew to preserve an exemplary control in the context of disorders, acquired a great spiritual authority.

Taking as a starting point the preceding Carolingians, such the capitulary one of 884 by which the king Carloman weighs down the sanctions against the plunders and asks the bishops to repress them, or the Concile of Trosly of 909 who exhorts with penitence and has recourse to the Anathème, the religious authorities of the center of France impose the Peace of God. The bishops and abbots join together Concile S which condemn the overflows of the knights and try moraliser their control. This movement had a very great importance because it leads to the definition of the rights and duties of the three orders and founded the bases morals of the Western medieval company.

Context

The feudal change

During the top the Middle Ages, the capacity measuring itself with the customers which it can maintain, the prince must remunerate his vassal to make sure of their fidelity. The principal richnesses of the time in the absence of a developed trade are the possession of ground or administrative or religious loads. The dispersion of their inheritance near their vassal leads to the obliteration of the Mérovingiens. The first Carolingiens try to prevent a similar evolution. To maintain the unit of the Carolingian Empire, Charlemagne introduces the ceremony of Recommandation which imposes an oath of vassalage. It supervises closely its vassal thanks to the regular inspection led by the Missi dominici and because they are convened annually to leave to shift (of which the territorial conquests and the associated spoils could be redistributed). In addition, he concedes the loads only on a purely basis for life what enables him to recover the grounds with dead the vassal one, to avoid the progressive loss of his possessions and to preserve a means of pressure on his vassal to which the pleasure of the grounds granted into precarious can be withdrawn.

But his/her son Louis the Piles breaks balance between the tax land goods and the land goods granted in pleasure to the nobility. Consequently, it is not enough any more rich to maintain its vassal and nothing any more attaches their natural inclinations of independence. Moreover military campaigns become less frequent after 820 and controls by the missi dominici rarefy and are less and less effective (they become expensive to maintain, are corruptible and the voyages at the time are difficult): the control of vassal is made coward more and more.

Moreover, Charlemagne had taken the practice to entrust the grounds in Précaire to the son of its vassal to died of those. Gradually, the hereditary transmission becomes usual and the legal concept of royal inheritance according to which the ground and the loads belong to the sovereign is forgotten or neglected. The things still worsen when the wire of Louis the Piles between-tear for the capacity and must concede more and more autonomy with their vassal to preserve their support.

The reign of Charles the Bald person is symptomatic: after the Division of Verdun intervened into 843 between three wire of Louis the Piles, he inherits the kingdom of Francie Occidentale , but he needs the assent and the support of the aristocracy to enter truly in possession of his kingdom: with the Parliament of Coulaine in November 843, he concedes to them “the peaceful pleasure of their function and their goods” and in return they bring “assistance and council to him”. It tries to preserve the imperial authority by all the means associating in particular the support of the ecclesiastics to which it concedes the possibility of beating currency. The final passage towards feudality is made when it guarantees to its vassal faculty to bequeath their grounds to their heir by the capitulary to Quierzy-on-Oise of June 16th, 877. The authority of the king crumbles all the more quickly as the Carolingian army is cut for an offensive strategy with the organization of annual campaigns which force the neighbors with the respect (they end besides up paying a tribute). This heavy logistics cannot answer the fast and ceaseless raids of the Sarrasins or the Vikings of which the principal asset is mobility. Consequently defense must be dealt with locally. At the 10th century, the strong Châteaux proliferate, sometimes with the contempt of any legality, their owners exerting protection and domination on the territories neighborhood. In these dubious times of invasions and continual wars private, the inhabitants come to gather near the castle what legitimates the lord of the manor and the exercise of the round of applause seigneurial. This one can impose taxes, tolls, drudgeries, banalities (imposed use of seigneuriaux equipment subject to payment: furnaces, mills…) liftings by its sergeants. In exchange, the vivres stored with the castle provide for survival with the churl S (comes from Latin “to reside”) taken refuge between his walls in the event of plundering.

This evolution of the company poses problem because it implies that the pleasure of the grounds passes from a land elite to a warlike elite. The land and buildings division great is not linear: with the wire of the donations the grounds are extremely parcelled out and dispersed at long distances and the zone on which the chatellenery exerts its protection is perforated autonomous enclaves, which the lord claims to subject to the same royalties and same justice as his churls. Consequently the claim of the right of round of applause and justice on the grounds of church or laic owners whose goods and incomes are threatened, involves a strong dissatisfaction. Moreover lords do not hesitate to use of violence, intimidate or maltreat the peasants or deliver themselves to plundering, which does not fail to increase the dissatisfaction with the population.

The independent sources on these changes are ecclesiastics and must be analyzed with prudence. Indeed, the many exactions denounced by the clerks, like the armed robberies, are not inevitably acts of violence direct: the lords of the manor try to impose taxes to the inhabitants of the grounds of church what reduces the incomes of these monks. These “brigands” are very often despoilers of the Church in the sense that they dispute or reject the rights of the churches on the grounds to which they are the heirs. The adversaries of the Church are laic powers that the political authority does not only manage to repress. The convents and the churches, often undergo the pressures of descendants of the givers who seek to recover the patrimonial goods that they should have inherited. The Church thus takes its own defense, which is revealing slip of the authority in its direction and the weakening of the State. The Church represents the only moral fiber, the only brake with the violence of the lords and the knights.

On the whole, the interests of the lords of the manor are in conflict with those of the farming community, of the clergy and from powerful and the movement of the peace of God rises from the efforts of these three social groups to neutralize excesses of the nobilities being born.

Religious revival of the year millet

The church is not saved by the disorders of IXe and Xe century. Loads of abbots, parochial or ecclesiastical are given to the laic ones to be trained customers and the monastic discipline is slackened, the cultural level of the priests falls. In counterpoint, the rare monasteries which preserved an irreproachable control acquire a great moral authority.

This more especially as the fears generated by the approach of the An millet are omnipresent: the Apocalypse is the crowned text which holds the most impassioned attention. One reads there that Thousand passed years, Satan, slackened its prison, from there will allure the nations in the 4 corners of the ground, Gog and Magog, and to gather them for the war, as many as the sand of the sea. . The exactions of the warriors seem to correspond to this crowned text. Consequently a particular care is put to wash its sins. In particular the just monasteries receive many donations to obtain prayers of discharge postmortem. The choice of the abbots is directed more and more worms of the men of a great integrity and some such Guillaume of Aquitaine go until giving autonomy and immunity to monasteries which elect their abbot. It was the case of Gorze, Brogne or Cluny. Other monasteries use false certificates of immunity to acquire autonomy.

Of all those, Cluny knows the most remarkable development and the influence. Under the cane of dynamic abbots such as Odon, Maïeul or Odilon, the abbey involves other monasteries which are attached to him and constitutes soon a very powerful order (in 994, the Ordre of Cluny account already 34 convents). One of the great forces of Cluny east to recruit a good part as of the her members and particularly its abbots in the high aristocracy: Bernon (909-927) belongs to the aristocracy of the county of Burgundy, Odon (927-942) to an big family of Touraine, Mayeul (948-994) to the family of Provence of Valensole, Odilon de Mercoeur (994-1048) with a chalk-lining comtal of Auvergne, Hugues de Semur (1049-1109) is the brother-in-law of the duke capétien of Burgundy and his/her niece will marry the king de Castille Alphonse VI, Pons de Melgueil (1109-1122) is related to the counts d' Auvergne and of Toulouse, Pierre de Montboissier, known as Pierre Worthy the (1122-1156), is resulting from a seigneuriale family of Auvergne. Aymard (942-948) is the only abbot resulting from a modest milieu.

To support the conversion of the pagan populations, the worship of the saints was highly encouraged as of the Life century. The possession of Relic S by the monasteries and other religious buildings is required because the surge of pilgrims whom they involve is source of important benefit.

Since the Carolingian time, the bishops join together regional councils where it is of good tone for the nobility to appear in it. With the invasions of IXe century and their procession of devastations, one takes the practice to leave the relics their sanctuary, by organizing processions at the time of the public calamities, and to claim justice against the enemies or the usurpers of a church. This use also applies to the depredations due to the local lords: It is at the time of one of these expiatory gatherings that starts the movement of the peace of God .

The invention of peace

Assemblies of Peace

The movement of the peace of God is outlined in the middle of Xe century in Auvergne, when the first Assemblies of Peace organize themselves. They are assemblies brought together in full field, in places chosen for their antique popular sociability, in which the bishops make swear peace with the population. These assemblies and their objectives are far from beings spontaneous, the choice of the place, the participants and of the ritual are prepared perfectly. Are juridically Synode S more than of the Concile S of peace (it they misses the first assemblies an important institutional element: the oath), but they marks the beginnings of the movement well.

Etienne II, bishop of Clermont since 943, abbot of Conches and founder of the monastery of Saint-Germain-Lambron directs two Plaid S: one in Clermont in 958, or it puts a term at the rebellions of the lords auvergnats and restores “the peace, which is better than all” ( pax that omnia superat… ), the other To stick close to Aurillac into 972 where he speaks about the peace without which “nobody will not see God”. Guy of Anjou, bishop of the Puy, resulting from a powerful family and reformer from the abbey from Cormery directs the plaids of Laprade, towards 975-980, and of Saint-Paulien known as “of Puy”, towards 993/994. The bishops Etienne II of Clermont and Guy of Anjou have jointly to be just men having proven reliable by reforming monasteries and to belong to powerful lines. Guy of Anjou has the average soldiers necessary to impose by the force to militate present at Laprade to lend the oath to return the goods despoiled and to guarantee them by delivering hostages! It is thus as of the beginning of powerful which organizes the Peace of god being based on the popular movement.

But it is with the Concile of Charroux in 989 that the Peace of God becomes all his extensive. It is there, indeed, which the assemblies transform truly into councils, decisions being consigned in increasingly elaborate guns. Other councils follow in Aquitaine, with Narbonne into 990, Limoges into 998 and Poitiers about 1010.

The movement touches then other areas: Burgundy initially (thanks to the support of Cluny), then by the Valley of the Rhone (council of Vienna), more tardily to reach the North of France because of the initial opposition several prelates: councils of Verdun-on-the-Doubs about 1019-1021 and dynasty capétienne]]. {{Chronology Peace of God}} On the whole, twenty-and-a assembled Peace is counted, but the decrees are known only for only eight among ellesSylvain Gougenheim, '' Them false terrors of the year millet '', Picardy, 1999, p.. The process of propagation of the movement of Peace proceeded in two phases principales: # 989-1010: of Charroux to Poitiers, Peace in Aquitaine. # 1019-1038: of Verdun-on-the-Doubs in Bourges, Peace gains Burgundy, the Valley of the Rhone and finally the North of France, before knowing a revival in Aquitaine. === a popular movement and antiseigneurial? === [[Image: Cleric-Knight-Workman.jpg|200px|right|thumb|The movement of the peace of God assoit by conciliar decisions the role of each of the three orders - '' principles '', '' nobiles '' and '' vulgaris plebs '' - in the medieval company]] The historians of the {{XIXe century}} were based on the writings of the time ([[Chronic medieval|chronicle]] S, accounts of miracles) to describe crowd beseeching the help of the saints to the approach of the year millet. Thus, the monk [[Raoul Glaber]], in his '' Historiae '' of 1020-1047, denounces from the exchatologic point of view, the violence of the lords and deplores misfortunes of times (it [[ergotism]] or [[badly of burning]] which strikes in Aquitaine into 994 is perceived as a divine punishment) which involves large gatherings around the relics of saints limousinsRaoul Glaber, '' Historiæ '', 1. IV. The ecclesiastics joined together in council will exploit this movement to impose the peace of God. However, the real presence and activates the humble ones is very difficult to evaluate, the monks having any interest to exaggerate the importance of it in order to mark the impact of the translations of [[relic]] S and the capacity of attraction of the saints introduced to [[council]] the S (cures, miracles) Sylvain Gouguenheim, '' Them false terrors of the year millet '' . The fear of the clergy is to see these practices leading to a return to practices [[Paganism|pagan]] . Sainte Foi of Conches is the symbol even of the statue-veneration. If the Peace of God is based on a popular movement in its first phase (989-1010), it profits then from the support of the king [[Robert II Piles]] and of the nobility which sees a means there of structuring and to pacify the royaume. The councils in Aquitaine were often convened by the duke [[Guillaume of Aquitaine]]. If the country dispute with a character antiseigneurial, the Church does not seek to replace for the central capacity but rather moraliser the control of the noblesse. The oaths establish a legal and land compromise between laic armed and ecclesiastical: they institutionalize the seigneurieStéphane Pouyllau, '' the peace of God and the truce of God '', [http://universitas.ifrance.com/articles/paixdieu.htm Point of Medieval history n°1] . The fight of the Church against violences seigneuriales assoit also by the decisions of its councils the new social order giving one [[Indo-European tripartite Functions|ternary structure]] at the medieval company (those which request, those which fight, those which work) with the image of '' [[the City of God]] '' at [[Augustin d' Hippone|saint Augustin]] {{,}} . {{clr}} == Objet of the assemblies of Peace == === the protection of the goods of Church === [[Image: Gauvain and pretre.jpg|250px|left|thumb|The movement of the peace of God intends to make respect the goods of the Church.]] The concern first of the majority of the assemblies of Peace is the protection of the ecclesiastical inheritance. The political authority (the king, the count) not managing to repress the lords, the Church must thus take its own defense vis-a-vis these laic. With the synod of Laprade (975-980), the bishop of Puy tries by all the means (war, peace) of preserving or of recovering the ecclesiastical fields despoiled by laic lords of the voisinageJean Flowered, '' the holy war: formation of the idea of crusade in the Christian Occident '' . In Puy (990-994), one issues the inviolability of the churches and the prohibition of to seize animals in the aître of a church. With the council of Handle in 994, the abbot of Cluny defends his ecclesiastical seigniory against the encroachments of the laic princes. With [[council of Charroux]] (989), the protection of the churches is once more in the middle of the provisions: “[[anathema]] with which violates the churches: if somebody violates a holy church or if he wants to withdraw something by the force from it, that he is anathema - unless making repair” . With [[council of Poitiers]] in 1010, one rules in connection with the goods which have been despoiled for the five last years or in the years which will follow this council. With that of Limoges (1031), it is again a question of fighting against ecclesiastical spoliations of goods, against those which dispute the ecclesiastical properties. In [[Vienna (Isere)|Vienna]], the swearer engages with not enfreindre the grounds and the buildings of Church. === the protection of the “poor” === If the main concern of these assemblies, especially in [[Auvergne]], is the defense of the interests of the ecclesiastical seigniories against the interests of the laic seigniories voisinesJean Flowered, '' the holy war: formation of the idea of crusade in the Christian Occident '' {{,}} Stéphane Pouyllau, '' Peace and the Truce of God '', [http://medieval.mrugala.net/Guerre/Paix%20et%20treve%20de%20Dieu.htm] , gradually, it appears important to protect the “poor”. It is only one secondary dimension of Peace, but it appears fréquemmentDominic Barthelemy, '' did the change of the year millet take place? '', Beech, 1997.. The “poor” word indicates those which cannot be defended, i.e. the peasants, but more especially them [[regular Clerks|clerk]] S and them [[monk]] S (the poor of God). [[Image: Gerreet helping the chevalier.jpg old man|250px|right|thumb|The knight must protect those which cannot be defended: The peace of God officializes the role of guard reserved for the nobility]] Although little presents in the assemblies of the Massif Central, some traces of this concern are found. In Puy, one decides that the clerks must be protected because they cannot carry of weapons (what he to them besides is pointed out). With [[council of Handle]], one prohibits with any dignitary and any military authority to seize in the villages depending on Cluny the men who there live or their cattle, and it is also interdict to devote itself to raids or other exactions on the peasants concerned with the ecclesiastical grounds. Two of the anathemas of Charroux are devoted to the protection of the poor. * “Anathema with which takes the goods of the poor: if somebody seizes the sheep, oxen, asses, cows, goats, goats or pigs of farmers and the other poor, that it is anathema - except if it is because of a fault of poor itself, and only if it did not do anything to be amended”. '' movements of the Peace of God - 2 {{E}} left '' [http://www.encyclopedie-universelle.com/abbaye3%20-%20mutations4.html universal Encyclopedia] * “Anathema with which strikes the clerks: if somebody attacks, captures or strikes a priest, a deacon or another member of the clergy which does not carry weapons, then it is sacrilege - except if the clerk were judged by his own bishop after being itself made guilty of an offense” . Exchanged oaths go further: they seek to protect the populations not armed with the other seigniories, because not taking share with the conflicts, they must be saved. One protects also the merchants, the pilgrims, etc… One tries to render comprehensible with those which are devoted to exactions which it is in their interest not to exert violences on the poor. The peasants work, produce, provide food, the merchants transport it and make trade of it; they must thus be safeguarded, because those which attack them, plunder them or kill them, deprive themselves of resources for themselves. On this point that the interests of the high aristocracy and Church converge. === Limiting === It thus is not about a universal peace, anachronistic sight, but of a movement aiming at protecting the goods from Church. It is by no means question of regulating the right of war, neither to prohibit in a general way the spoils of the private wars, nor to withdraw to the peasants from the misdeeds of one supposed trained knighthood of '' militate '' uncontrolled. For example, with [[council of Limoges]] in 1031, the decisions relate to only the only right of the Church and it is not question of the law and order. In [[Vienna (Isere)|Vienna]], it is not a question to prohibit the private war, but to limit the effects of them to these only which are implied there (thus people of war). In particular the peace of God does not aim at limiting the war between princesDominic Barthélémy, '' the knighthood '', Fayard 2007 p.159 and the oath of [[Verdun-on-the-Doubs]] (about 1020) evokes the illegal castles which it is necessary to besiege with the king, the count or the bishop, authorizing the lifting of unpleasant for this type of actions. Consequently the authority of large on their vassal is some reinforced. Moreover, of many exceptions, often marked by “except so” as in the anathemas of Charroux, the decrees of the assemblées. The limitations are worth only for the swearers, on grounds which are not theirs. [[Ost]] of the bishop is exempted by it when he fights against the transgressors of this peace. Any lord will be able to thus act as he hears it on his clean terresDominic Barthelemy, '' the knighthood '', Beech 2007 p.156. The swearer is exempted of his oath when it takes part in the ost of the king, the counts or the bishops, but it will owe however enfreindre sauvetés of the churches, “except if” one refused to him to sell the vivres nécessairesDominic Barthelemy, '' the knighthood '', Beech 2007 p.161. On the whole, the oaths of the peace of God, tolerate a certain number of exactions and act less on general peace than they do not allow the introduction of a company structured with his three states or the role of each one is better and better defined. Moreover, the oaths very often have a period of validity: for example, that of [[Verdun-on-the-Doubs]] forced the swearers only during seven years. The movement stops at the borders of [[Lotharingie]] where the authority of [[ottonien]] the S made it possible to guarantee the sécurité [[Georges Duby]], '' feudal the '' (980-1075) drawn from '' French history '', Larousse 2007, p.280. == the application of the decrees == === Mean of action === The application of the decrees is guaranteed by the solemn undertaking, the oath of peace, that the participants in the councils lend themselves and that they endeavor to obtain the large ones. The constrained oath those which swore it to respect their engagements. To force the recalcitrant ones, three types of solutions could be employed: * justice: the Church endeavors to revalorize the negociations and the recourse to justice. With the council of Poitiers, one decides that the conflicts will have to be carried in front of the legal authority of the area. In Limoges, it is decided that the disagreements will have to be regulated by peace in this assembly and not by violence with the outside. The oath of Vienna seeks before very regulating the dispute by the dialog and the dialog, and increasing the jurisdiction of the bishop. [[Image: Conches abbaziale St foy particolare portale 539.JPG|352px|thumb|Tympanum of abbey of Conches (XIe century): In bottom on the left a nonvirtuous knight is precipitated in hell.]] * spiritual sanctions: the prelates sacrilize the conciliar precedents. With those which will observe these precepts, the bishops will grant the discharge of their sins and the eternal blessing, but they will launch curses and excommunications against those which refuse to obey the episcopal instructions, against those which dispute the ecclesiastical properties and which refuse to rely on the judgment of the princes and the prelates. The Church mainly used the anathema (major excommunication), it [[excommunication]] or it [[prohibited (canonical right)|prohibited]] (deprivation of the goods spiritual (religious offices, crowned ground burial, sacraments)), which spreads and which becomes the principal weapon of the bishops. These curses are only provisional, the goal being to bring the faulty ones in front of justice. * the armed force: the Church can also make use of it if the other means had not been followed effects. Thus, [[Guy of Anjou]], bishop of Puy, has constrained all his diocesans to swear peace under the threat of the weapons. The need for armed defense could be related to the real weakening of the royal capacity, then ducal, since the beginning of X {{E}} siècleJean Flowered, '' the holy war: formation of the idea of crusade in the Christian Occident '' . The Peace of God is guaranteeing of the law and order and partially replaces the royal or princely authority which she seeks to reinforce in her prerogatives of police force, order and justice. However, the risk of drift exists. === Oppositions and drifts === The spiritual weapons not appearing always sufficient in spite of the threats, very real, of excommunication and interdict, the leagues or the militia of peace are constituted. They are considered to be subversive at once because antiseigneuriales. With [[Bourges]] in 1031, the Aymon archbishop lets create a militia of peace. He uses it to take a warlike action against the '' militate '' recalcitrant. The bishops present at the council of Bourges in 1031 must make lend oath to all the faithful ones of more than 15 years and it is true [[Ost]] of the peace with knights, peasants, the Viscount of Bourges and the archbishop which besieges the castles of the recalcitrant lords like the castle of BennecyDominic Barthelemy, '' the knighthood '', Beech p.158. The attack turns to the massacre and according to [[Raoul Glaber]] 1400 people (primarily of the peasants which was taken refuge there with women and children) perish in the fire caused by the assaillants. The continued knight had escaped for a long time. The account of the facts by [[Andre de Fleury]] discredits this type of actions, carried out by the powerful ones and legitimated by a movement which they largely recovered but which does not respect the philosophie. This militia is massacred on January 18th, 1038 with [[Châteauneuf-on-Expensive]], whereas it attacks the lord of [[Déols]]. It crosses it Expensive [[(department)|Expensive]] and finds itself vis-a-vis the army of the lord of Déols which plays a blow of bluff: It assembles its pedestrians on all the animals which it can trouver. The militiamans believing that they are vis-a-vis a powerful cavalry panic and try to recross it Expensive [[(department)|Expensive]] (the crossing of rivers without bridge is perilous at the time). They are cut in parts and much perish noyés. The cause is denatured and the movement with lost credit, but one can perceive there the principle of [[crusades]] of a war carried out on religious principles. The unanimity of Peace is erased when certain clerks denounce the too ostentatious development of the statues of saints and their relics. Their worship then is compared to practices idolâtres and is taxed with [[heresy]] Sylvain Gougenheim, '' Them false terrors of the year millet '', Picardy 1999, p.. The council of Limoges (998) is done without Guy of Anjou, deceased into 996. It is revolving for the movement, because little before its death, Berthe, widow of [[Eudes Ier of Blois|Eudes of Blois]] becomes the concubine of the king [[Robert Piles]], against the opinion of Cluny because [[Abbon]] the union with Berthe disadvised to him: the abbey then passes through an serious attack and its expansion marks time for ten années. The diffusion of Peace in the north of the kingdom meets oppositions: the bishops [[Gerard de Cambrai]] and [[Adalbéron de Laon]], on the base of the theory of the three orders, develop the idea that peace can be only the prerogative of the sovereign and in no case that of the ecclesiastics (of which “king Odilon”). === the Truce of God === [[Image: Catalonia-Campanar catedral of Vic, Osona.jpg|200px|thumb|modern representation of [[Oliva de Besalù]] in front of the cathedral of Vich.]] {{to deepen|Truce of God}} The movement takes again strength in 1027, in [[Catalonia]] where [[Oliva de Besalù]] the bishop of Vich very related to Cluny launches it [[truce of God]] with the Synod of Elne (known as council of [[Toulouges]], 1027) Dominic Barthélémy, '' the knighthood '', Fayard 2007 p.254, then in 1033 a synod with [[Vich]], its clean diocèse '' the truce of God '' [http://www.encyclopedie-universelle.com/abbaye3%20-%20mutations5.html universal Encyclopedia] . He introduces a temporal concept: the exactions and combat are prohibited the dimancheDominic Barthelemy, '' the year millet and the peace of God '', Beech p.501-504. In Vich, the truce is defined as the protection of the Christians for the liturgical periods, and raises of the only clergy contrary to the peace which concerns the count and the bishop. In Vich, one finds the triptych of Charroux: the crowned space of the thirty steps around the church, the unpleasant ones not to maltreat, neither to strip them their clothing, nor of their wax (article of Puy, this time). As for the oath of Vienna, it is also necessary to take guard with the mules and mules and not to destroy houses: this time, one protects from advantage the life and the work of the paysans. In the years 1030-1040, the movement is relayed by the clunisiens. [[Odilon of Cluny]] all the power of the network of its congregation puts at the service of the work of peace, and the archbishops. It is now a question of prescribing a suspension of hostilities between “bellatores” (warlike) during certain periods of the year, following the example the times prohibited of [[Christian calendar]]. By prohibiting any military activity for the liturgical periods, the Church wished to make impossible any military large company. The war more is authorized only 80 days distributed all along the year (decision of [[council of Narbonne]] in 1054). The truce of God introduces the reprobation of the homicide between chretiensDominic Barthélémy, '' the knighthood '', Fayard 2007 p.256: this same promulgating council as {{quotation|No Christian does not kill another Christian, because that which kills a Christian it is the blood of Christ that it spreads}} '' Miracles of Saint Ursmer '', p.571.C' is this movement, more than peace of God who in the facts founds medieval peace. It is as during this period as the movement (of Peace-Truce) is institutionalized, taken in hand exclusively by the reforming clerks, bishops and monks. At the time of the councils of second half of the XI {{E}} century, are promulgated at the same time provisions of peace and truce, the two institutions being from now on dependant. Like Peace, the Truce is propagated South towards North thanks to the support of the reforming networks of Church, with however of the alternatives according to the areas. Two quite distinct models are thus locatable: the first, Southerner (Languedoc, Catalonia), adopts the form of an oath, while the second, “French” (Northern, Picardy, Normandy) takes that of a monitoire bishops with their diocesans and revolves around the only idea of Truce. == Évolution of the movement == [[Image: Saint-Bernard preaching the 2nd crusade, in Vézelay, in 1146.jpg|thumb|right|300px|[[Bernard de Clairvaux]] preaching to it [[Second crusade|2 {{E}} crusade]], with [[Vézelay]], in [[1146]]]] {{to deepen|Crusades|Templiers|Hospital|Military orders|Urbain II|Bernard de Clairvaux}} The peace and the truce of God are not the only tools used by the church for moraliser the control of the knighthood: she introduces also religious concepts into the oaths of vassalage or blesses the weapons of the chevaliers [[Michel Balard]], Jean-Philippe Genet and Michel Rouche, '' the Middle Ages in Occident '', Hachette 2003, p 175.. By the Peace of God, the Church does not seek to prohibit the war and to promote peace: it moralise the peace and the war according to their objectives and of its interests. It is in that the Peace of God constitutes an important preparatory stage of the formation of the idea of crusade. The dukes and counts find enough being able to take again in hand the movement of peace: in 1047, in Normandy, the Peace of God becomes the peace of the duke (council of Caen); in 1064 in Catalonia, it becomes the peace of the count. In same time, peace is internationalized, extending to the adjoining countries from France: Germanic Catalonia, England, countries. Papacy consolidates finally the movement: [[Urbain II]], former monk clunisien, takes again at the time of the council of Clermont (1095) the provisions promulgated with the councils of peace. He invites all the Christians there to observe between them a perpetual peace and with going to fight the heretic. Thus Peace leads to [[Crusade]] the Jean Richard, '' the spirit of the crusade '', [[http://www.clio.fr/BIBLIOTHEQUE/l_esprit_de_la_croisade.asp Clio]] . However, even with the crusades, the movement does not completely guarantee peace in the medieval occident. Of Holy Land return, the knights intend to be more respected and feel free to punish those which would be opposed to their interetsDominic Barthélémy, '' the knighthood '', Fayard 2007 p.261. However, many are those which in spite of the protection of the church see their good despoiled during their absenceDominic Barthélémy, '' the knighthood '', Fayard 2007 p.260. This being, the crusades strongly derive violence from times towards the infidel and make it possible to create [[military orders]], where the knights adopt a monastic life, becoming true soldiers of ChristAlain Demurger, '' the origin of the military religious orders '', [http://www.clio.fr/BIBLIOTHEQUE/l_origine_des_ordres_religieux_militaires.asp Clio.fr] . The XII {{E}} century, at the same time as it is period of rebuilding of the royal capacity, sees changing the movement of Peace. During first half of the century, the king takes again in hand the royal field, making move back the ambitions of the lords. In same time, the Church and papacy call again upon the civil authorities (king and princes) to ensure the legal prerogatives. It is within the framework of this restoration of the royal authority that [[Louis VII of France|Louis VII]] recovers the institution of Peace in 1155: the Peace of God becomes the Peace of the King. {{Chronology Peace of God}} On the whole, the peace of God falls under a vast movement of institutionalization of the medieval occident. The roles in the company of each kind are defined: those which request, those which fight and those which work. It is by the progressive raising the moral standard of the elites that this goal is reached. [[Gregorian reform]] and the creation of religious orders moralisent the control of the clergy. Blessings of the weapons of the combatants, movements of the peace and the truce of God, pilgrimages, crusades and the creation of military natures moralise the control of the nobility. This general movement contributes to the centralization of the capacity. After one period or secondary decentralization with the dissolution of [[Carolingian empire]] involved an economic restarting centered on agriculture supported by the investments of the landowners (mills, furnaces…). This economic advancement generating the development of cities, the trade and the craft industry, a central capacity guaranteeing the safety of the axes of communication and the markets becomes increasingly necessary. The authority royal, imperial, ducal or pontifical must be reinforced and it is the religious authority more than the military power which allows it. == Notes and references == {{References|colonnes=2}} == Voir also == === Bibliography === * [[Dominique Barthelemy]], '' the year millet and the peace of God: Christian and feudal France (980-1060) '', Beech, 1999. * [[Dominique Barthelemy]], '' did the change of the year millet take place? : serfdom and knighthood in France of X {{E}} and XI {{E}} centuries '', Beech, 1997. * Monique Bourin, Michel Parisse, '' Europe of the year millet '', LGF, 1999. * [[Georges Duby]], '' the year millet '', Gallimard, 1993. * [[Flowered Jean]], '' the holy war: formation of the idea of crusade in the Christian Occident '', Sapwood, 2001. * Syvain Gouguenheim, '' Them false terrors of the year millet: end of time or deepening of the faith makes an attempt? '', Picardy, 1999. * [[Rich Pierre]], '' sizes of the year millet '', Editions Christian de Bartillat 1999, ISBN-10: 2841001857 === related Articles === * [[Truce of God]] * [[Covered]] === external Bonds === * Christian Lauranzon-Rosaz, '' the Peace of the Mountains: Origins auvergnates of the Peace of God '', [http://www.droit.u-clermont1.fr/pages_statiques/Recherche/CentreRecherche/LeCentredEtudesRomanistiquesDAuvergne/GERHMA/92LaPaixpopulaire.pdf. Site of the University of right of Clermont-Ferrand] ''''' Historical Document ''''' * “[http://www.clionautes.org/article.php3?id_article=405 XI {{E}} century. The peace of God according to Raoul Glaber or the Glabrous one]”, according to the translation of [[Raoul Glaber]], '' Histoire '', IV, 5,14-16. by [[Georges Duby]] '' in '' '' the year millet '', 1980. (Setting-in-line by Laurent Albaret on the site [http://www.clionautes.org/ clionautes.org]) {{Good article|vote=BA|oldid=22318575|date= October 30th, 2007}} {{multi stringcourse|Gate Christianity|Gate history|Gate the Middle Ages}} [[Category: Medieval right]] [[Category: Church with the Middle Ages]] [[Category: Christianity and company]] [[Category: History of Catholicism in Europe]] [[of: Gottesfrieden]] [[in: Peace off god]] [[be: Paz de Dios

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