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It is a word used about other people.

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The total purpose of the crusades was to gain control and power of Jerusalem; the Holy Land.

Of course it did not appear to Adam and Eve in the full glory with which it came, in its fulfillment, to the disciple of the Messiah Himself. Still the fact of a promise revealing the final destruction of evil, the crushing of the serpent's head, as reported by Moses, is enough to show that these unhappy transgressors were not left without some hope that their evil would be overcome of good.

The crusades lasted for almost two hundred years.

The purpose of the Crusades was to gain and keep control over Palestine from the Muslims.

A further illustration may be found in the crusades against the Albigenses in the thirteenth century, one of the darkest and bloodiest pages in the history of any religion, Christian or Pagan. The sacrifices of the Goth and Mexican, and the revolting cruelties of the Polynesian and the negro of Dahomy, are scarcely equal to the savage butcheries and the shocking barbarities inflicted by the Catholic crusader, in the name of his God, upon this gentle and virtuous people. No passage in the history of man is more to the purpose of our argument, or more conclusive of the direct influence of religious faith upon the temper and character, than that in which are recorded the persecutions and sufferings of these unhappy reformers. Throughout the whole of this merciless crusade, and amid all its scenes of burning and desolation, of murder and torture, the cry of the ruthless priest was heard, "It is for the glory of God!" And the brutal multitude, believing that they were doing God a service, and securing their own salvation by the slaughter of heretics, rushed forward to the bloody work with the ferocity of tigers and the joy of a Tertullian.

Augustine, who flourished about A.D. 400 to 430, was the first to argue that signified strictly He attempted a criticism on the original word, maintaining at first that it always meant endless; but this being so bold and palpable a blunder, he was compelled to abandon it, admitting that it did not mean endless, but did and he brings Matt. xxv 46, as proof, arguing that if the "everlasting punishment" was not endless, the "eternal life" was not. And this criticism has been handed down from his time to the present, and is still employed with great confidence, notwithstanding it forces into the spiritual world a judgment which the Savior expressly declared should take place in that generation, before some then living should die. Matt. xxiV 30-34; xvi 28; Luke ix. 26, 27.

The crusades were wars fought in the name of God or holy wars....

The reason the Pope preached the Crusades originally was the supposed threat of Muslim rule.

It is now quite extensively known and allowed, by believers in the doctrine of endless punishment, that it is not revealed nor recognized by the Law of Moses. The facts in this regard are so palpable and conclusive to every diligent student of the Bible, that it would be difficult to deny that the Mosaic dispensation is altogether a dispensation of earthly rewards and punishments; that its retributions follow promptly on the steps of transgression. Both the records of the Law, and the history of the Jewish people through a period of fifteen hundred years, show this with a distinctness and fullness beyond all question, as we shall presently see.

The Crusades in the narrow sense of the expeditions to conquer and hold the Holy Land for the West began at the end of the eleventh century and lasted throughout the remainder of the medieval period.

He is noted for his studies about the history of culture and science of Renaissance Europe.
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The affect of the Crusades is still with us today.

The simple truth is, the doctrine of endless punishment, really believed, understood, and felt in all its horrors, is enough to crush the brain and heart of any man; and we do not wonder that those who allow themselves to think of it, who begin to look into its awful depths, cry out in despair, "It is all dark, DARK to my soul, and I cannot disguise it."

Wars, crusades and peasant revolts.

"I have felt every difficulty that any man has ever felt. In my thought I walk around about the terrific fact of the future. I, too, take into account the Fatherhood of God, and I look upon the unpitied nations of the globe, and with inexpressible longing and anguish for which there is no word, I have sought relief. But there is the plain, simple testimony of Jesus Christ. I cannot get around that, nor get over it. There it is. I have nothing to say. I cannot fathom the matter. A child can ask me questions that I cannot answer. I find my soul aching. As it were drops of blood flow for tears. But after all I do believe in the Lord Jesus Christ; and I do not believe he would deceive me nor deceive you. And if you ask me for the reason of the faith that is in me, I simply say this, "Jesus says so:" that is all. And I cannot give up his testimony. I preach the love of God, and I do not know what the scope of that love is; I do not know where it would logically lead. But I am sure that I am right in preaching that all punitive elements are under the control of love. I am perfectly sure that love will bring every thing right in the end. I therefore preach without qualification, and almost without limitation, on that side. But I am not to be understood on that account, as not believing what Christ himself deliberately says in respect to the peril of sin, or in regard to punishment in the life which is to come...

Medieval people wrote books and letters about important events."

BARNES. I add another testimony, which comes from one well known as a man of thought and of sincere piety, ReV Albert Barnes. It is enough to soften a heart of stone into sympathy and pity, to listen to the outburst of anguish with which he acknowledges the crushing effects of this doctrine on mind and heart:

Religion has the power to cause wars, such as the Catholic Crusades.

But this terrible influence was not confined to the priests of this religion; the cruel and ferocious spirit of it was diffused abroad among all its believers; and its pestilential breath spread over the whole social life of the people. Informers were encouraged, heretics were hunted, private hatred took its revenge, and the most malignant passions of the corrupt heart were roused into action in the service of God and the church. Even the tenderest ties of affection, and the holiest relations of life, were crushed beneath the iron heel of religious zeal. Husbands betrayed their wives, and parents their children, and sisters their brothers, and gave them up to the cruelties of the holy office, and to the flames of the auto-da-fe; and, so doing, congratulated themselves upon their fidelity to God, measured by their triumph over the loveliest attributes of humanity. So mighty, in this case also, was the power of a savage religion to crush every kindly feeling, every emotion of love and pity, and to train its followers to cruelty and blood.

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