If the American President was the person carrying the main burden of shaping a response to the catastrophe of September 11, his predecessor in such a grave role, nearly a thousand years earlier, was the Catholic pope. Seeking to overcome the century-long dislocations of a postmillennial Christendom, he rallied both its leaders and commoners with a rousing call to holy war. Muslims were the infidel people who had taken the Holy Land hundreds of years before. Now, that occupation was defined as an intolerable blasphemy. The Holy Land must be redeemed. Within months of the pope's call, 100,000 people had "taken the cross" to reclaim the Holy Land for Christ. As a proportion of the population of Europe, a comparable movement today would involve more than a million people, dropping everything to go to war.

In the name of Jesus, and certain of God's blessing, crusaders launched what might be called "shock and awe" attacks everywhere they went. In Jerusalem they savagely slaughtered Muslims and Jews alike--practically the whole city. Eventually, Latin crusaders would turn on Eastern Christians, and then on Christian heretics, as blood lust outran the initial "holy" impulse. That trail of violence scars the earth and human memory even to this day--especially in the places where the crusaders wreaked their havoc. And the mental map of the Crusades, with Jerusalem at the center of the earth, still defines world politics. But the main point, in relation to Bush's instinctive response to 9/11, is that those religious invasions and wars of long ago established a cohesive Western identity precisely in opposition to Islam, an opposition that survives to this day.

With the Crusades, the violent theology of the killer God came into its own. To save the world, in this understanding, God willed the violent death of God's only beloved son. Here is the relevance of that mental map, for the crusaders were going to war to rescue the site of the salvific death of Jesus, and they displayed their devotion to the cross on which Jesus died by wearing it on their breasts. When Bush's remark was translated into Arabic for broadcast throughout the Middle East, the word "crusade" was rendered as "war of the cross."

Before the Crusades, Christian theology had given central emphasis to the resurrection of Jesus, and to the idea of incarnation itself, but with the war of the cross, the bloody crucifixion began to dominate the Latin Christian imagination. A theology narrowly focused on the brutal death of Jesus reinforced the primitive notion that violence can be a sacred act. The cult of martyrdom, even to the point of suicidal valor, was institutionalized in the Crusades, and it is not incidental to the events of 9/11 that a culture of sacred self-destruction took equally firm hold among Muslims. The suicide-murderers of the World Trade Center, like the suicide-bombers from the West Bank and Gaza, exploit a perverse link between the willingness to die for a cause and the willingness to kill for it. Crusaders, thinking of heaven, honored that link too.

Here is the deeper significance of Bush's inadvertent reference to the Crusades: Instead of being a last recourse or a necessary evil, violence was established then as the perfectly appropriate, even chivalrous, first response to what is wrong in the world. George W. Bush is a Christian for whom this particular theology lives. While he identified Jesus as his favorite "political philosopher" when running for President in 2000, the Jesus of this evangelical President is not the "turn the other cheek" one. Bush's savior is the Jesus whose cross is wielded as a sword. George W. Bush, having cheerfully accepted responsibility for the executions of 152 death-row inmates in Texas, had already shown himself to be entirely at home with divinely sanctioned violence. After 9/11, no wonder it defined his deepest urge.

But sacred violence, once unleashed in 1096, as in 2001, had a momentum of its own. The urgent purpose of war against the "enemy outside"--what some today call the "clash of civilizations"--led quickly to the discovery of an "enemy inside." The crusaders, en route from northwestern Europe to attack the infidel far away, first fell upon, as they said, "the infidel near at hand"--Jews. For the first time in Europe, large numbers of Jews were murdered for being Jews. A crucifixion-obsessed theology saw God as willing the death of Jesus, but in the bifurcated evangelical imagination, Jews could be blamed for it, and the offense the crusaders took was mortal.

The same dynamic--war against an enemy outside leading to war against an enemy inside--can be seen at work today. It is a more complex dynamic now, with immigrant Muslims and people of Arabic descent coming under heavy pressure in the West. In Europe, Muslims are routinely demonized. In America, they are "profiled," even to the point of being deprived of basic rights. But at the same time, once again, Jews are targeted. The broad resurgence of anti-Semitism, and the tendency to scapegoat Israel as the primary source of the new discord, reflect an old tidal pull. This is true notwithstanding the harsh fact that Ariel Sharon's government took up the Bush "dead or alive" credo with enthusiasm and used the "war on terrorism" to fuel self-defeating overreactions to Palestinian provocations. But some of Israel's critics fall into the old pattern of measuring Jews against standards to which no one else is held, not even our President. That the war on terrorism is the context within which violence in Israel and Jerusalem has intensified should be no surprise. It wasn't "Israel" then, but conflict over Jerusalem played exactly such a flashpoint role a thousand years ago.

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