By Theodore Shoebat
In the most national prayer breakfast, Obama diverted the subject from ISIS and began to express his hatred against the Christian Crusades. The reason for this is because Obama hates Christians and Christianity, and is himself a Muslim jihadist. He continues to support Islam while hating Christianity, and heavily funds and supports the jihadists in Syria. His own family are Muslims and work with terrorists.
The Crusades go against everything Obama stands for. I did a video on this:
With this said, I would like to present to you a beautiful story on the Crusades. Here is a section from my upcoming book (which will be the most exhaustive study ever written on Christian militancy) explaining and detailing the conquest of Antioch…
In order to end the Islamic persecution over Christian lands in the East, it was necessary for the crusaders to take the city of Antioch in Syria which had fallen to the Turks only ten years before Urban commenced the First Crusade. Syria acted as a bridge by which the western and eastern legs of the Islamic empire would communicate and bring armies behind the Crusaders’ radar. It provided a free passage for Muslim armies going north from south and vice versa, and it connected Mesopotamia, Persia and all Muslim lands even unto the Indus, with the religious center of Mecca. Should this link be broken, the Muslim power would have bled to death by such a wound. (Belloc, The Crusades, ch. i, p. 2; ch. iv, p. 51; ch. v, p. 77; ch. ix, p. 173)
So crucial was Syria in this war that Hilaire Belloc wrote that “Islam would not have survived had the Crusade made good its hold upon the essential point of Damascus.” (Belloc, The Crusades, ch. i, p. 5)
To control Syria is to control the Muslim world, and the same applies today despite of our technology; our airplanes and petrol. (Belloc, The Crusades, ch. viii, p. 163)
Such is the reason why that Turkey even till this day, in reviving its wounded Islamic empire, wants to take Syria. The Syrian revolution was praised at its beginnings, but the end result will only be a revival of the Ottoman empire, and a pool filled with the blood of the saints.
So infamous was Antioch for its great fortifications and immensely thick walls, and so great was this siege that it provoked a medieval monk to write a poem so vivid and evocative that it would be an injustice to try to emulate it:
The rising star of morning had preceded the beams of dawn
So that dawn itself might shake out its shining dew
And the sun make the world gorgeous with its flaming light.
The lords rise hastily, their troops with them,
And seize their arms and run to the walls.
Right arms fought a hard battle inside and out:
Those inside defend, whilst our men throw darts
And weapons, sticks, and indeed stones and stakes.
The effort was immense, but in vain.
So they retreated, unable to overthrow
The towers and walls, susceptible to no force.
Seeing that their efforts were in vain, our men
Stop fighting, but carry on the siege. (Robert the Monk, 4.1)
The Turks were so confident in the strength of Antioch, that in the evening darkness they opened their gates and let loose archers who came under the shadow of night and fired their arrows toward the Christians. A woman was walking before the tent of Bohemond, and in one moment an arrow pierced her gentle body and her life was gone. The Franks responded by quickly posting watchers throughout the camp to eye the lurking enemies, and by building a castle to safeguard them from the stealth killers. A large body of Turks rushed from the castle of Harim from a close distance and ambushed the men.
The Christians sent a thousand of their men into a valley, and when they were met by the Turks they fled and so the chase began. The Turks, like good Asiatics, spurned their horses on, and the Christians took refuge with their army. Now the two forces were nigh between each other; the Turks trusted in their numbers, the Christians in their God. Swords were unsheathed; cries to bloodshed were unleashed from the viscous mouths of men, while the shouts of war for God was heard on that side of the army whose standard was the Cross. Two Christians were slain in the battle, and countless Turks were taken prisoner, and their heads were cut before the Muslim warriors who stood watching on the walls of the famous city. After this victory, the Armenians were free to approach the Crusaders without fear, and sell food to them. (Robert the Monk, 4.1-2)
A greater battle was forged in due time. One can only imagine the site of his battle: tens of thousands of Muslims, efficiently ranked, all from the lands ruled under the crescent–Persians, Arabs, and Medes, men from Damascus and Aleppo. And before their deceived eyes stood a force of thirty-thousand knights and soldiers, all hand-picked for this fight. The Muslims were overjoyed, thinking their enemy ready to be taken by Turkish hands and stricted by chains.
As their hands were shaking with the desire to kill, the hopes of the two armies were unto themselves engaged in a war: one was that of the City of Satan, striving for the obliteration of the Faith, the massacre of the faithful, and the complete triumph of falsehood; the other was that of the City of God, aspiring for the Truth to conquer all error.
The two armies rushed with the greatest intensity, with the knights cutting down the Turks as the scythe rips through the harvest. Turkish horsemen fell into the presence of footsoldiers who cut them down and made great slaughter. The second column of Muslims came, and immediately were their ears taken by the sounds of battle and cries, the clash of armour against armour, the hooves of horses beating desperately on the cold earth. The newcomers saw, and sheer terror grabbed hold of all of them. The Muslims ran, and the Christians pursued after them, only to grab hold of victory.
Bohemond later went before his armies and declared before his weary and starving troops:
You men have been distinguished up to now as outstanding soldiers. God has upheld you through the many dangers of various battles and given you victory. You have an impressive track record. So why are you muttering against God simply because you are suffering from pangs and famine? When he stretches out his hand to you, you exult; now he withdraws it, you despair. It seems as if you love not the giver but the gifts; now the one who is generous but the results of their generosity. When he is generous God is treated as your friend; when he ceases to give, you seem to consider him unworthy and irrelevant. …Right now he is testing you through the deprivations of famine and the incessant attacks of your enemies. If they had inflicted as many injuries on us as we have on them, if they had killed as many of us as we have on them, if they had killed as many of us as we had slaughtered of them, any of us who remained alive would have every right to complain — but not one would be able to complain because not one would remain alive. So do not lose confidence, but keep your courage up. Whether you live in him or die for him you will be blessed.
With such great words came great exalting of the spirits, and aspirations, of the soldiers. But yet hunger did not leave, nor did it refrain from its cruel travails. And to their help came a number of Armenian and Syrian Christians, with that hospitality common to the East, and they found whatever food they could find, and gave to the Crusaders. (Robert the Monk, 4.9-11)
But soon, from famine, desperation, anguish and hopelessness, came valor, valiancy, and the urge to war against the enemy of the Cross. A messenger arrived and reported that innumerable thousands of Turks were on their way, marching with the confidence that the Christians were now to be vanquished. Men who were unable to walk now stood upright and ready to quarrel; they raised their hands to heaven and praised God as though victory was already theirs. To them death under the scimitar was superior to perishing under the torments of hunger.
To such men, with mouths dry as deserts, stomaches as empty as the pockets of pilgrims, and hearts as swelled with the spirit of hope as the wandering preachers of ancient Europe, to die for something was greater than dying of something. The sun went low and darkness overran the land, and the Christians made ready their ambushes. The sun had arisen, and just as dawn brought the first light to the world, they set their sights upon the enemy, and never before had they seen such numbers of enemy troops, riding upon their horses, swift like lightening, and arms strong but light like feathers to shoot off arrows into the cruel air that hovers in the midst of brutish battles. The knights made the sign of the Cross, outstretched their hands toward heaven and gave themselves up–all with might, mind, strength and heart–to the God who crushed the devil upon Calvary.
In moments all that could be seen were men clashing like waves smashing into imposing summits in the midst of a might tempest. Turks rode on their horse; they were struck by lances and violently fell off to the ground. Other Muslims rode around the fray and with speed and agility fired arrows into the knights.
The men fought, with one the Christian crying out to God and the Turks barking like dogs to bring fear into their enemies. The saints heard such growls, and they were not afraid; they laughed in scorn and in mockery. Bohemond leaped himself into the ranks of Muslims, and with his men fortified the courage of the others.
When the Muslims looked up and saw so close them the banners of the Christians hovering above their heads, and the swords of the saints slashing all around them, all their fortitude dissipated like the fragile foundations of their heresy. The victory was to the horror of the Muslims, and to the joy of the native Christians who brought their congratulations to the men. (Robert the Monk, 4.14-16)
When the Crusaders were besieging Antioch, the Turks, in hatred of the Gospel, began to throw at their opposition the heads of the Greek, Syrian, and Armenian Christians they persecuted. The crusaders, upon seeing this, went into great grief and trepidation, (Fulcher of Chartres, chron. 1.15.9-12) but they still continued on. At a place called the “Iron Bridge”, the crusaders stopped an army of Turks from oppressing Christians living in the lands surrounding Antioch. (Anselme of Ribemont to Manasses II, in Edward Peters, The First Crusade, ch. v, p. 224)
Before the city the men began to construct a castle, and as they toiled and built they were ambushed, and a thousand were slain. The news was brought to the attention of the Crusaders, and so filled with rage were they, that they rushed toward the enemy with great speed. The numbers of the Christians were seen, but quickly they increased, and so numerous did they become that Turks fled toward the bridge. So narrow was their path that they could not escape from the ferocity of the knights. Poisoned arrows could not work, and nor could their arms outmatch the skill of a Frankish fighter.
Fight nor flight possible, only death. Countless heads struck off, and no matter how tired the Christians grew, they did not cease in cutting down the enemy. Godfrey, set ablaze with tremendous fury, struck an enemy with one blow, and the body of the slain was found cut in two. One Turk, riding upon his horse with a body lofty and robust, charged at Godfrey and hammered down his sword toward his neck. Godfrey blocked the strike with his shield, and in one move of agility plunged his sword into the left side of his shoulder-blades with such ferociousness that his chest split down the middle, his spine was afflicted by the blade, and his head slipped right down.
The horse of this giant rode away with remains of the body into Antioch, and upon its arrival all that was heard were screams of the people, for he was their emir. The ruler of Antioch, as he fought with valor, was struck down, and twelve other emirs never saw life again in that day. The Turks flung themselves into a river only to be struck by lances and slain. Five thousand were killed upon that bridge; blood tainted the water like black ink shooting forth the fleeing octopus, and in moments the water turned red like the Nile. No longer did the Crusader hear the insults of the Muslims coming from behind the walls of the city, all that he heard was the silence of fear. (Robert the Monk, 4.17-21)
During the siege, the Count of Flanders rushed impetuously into the phalanxes of some of the enemy which was so shocking and unexpected that these Turks ran away in search of refuge. The Count did not sheath his sword until he removed a hundred jihadists from life. In returning to his companion Bohemund, the Count saw twelve thousand Turks coming from his rear, and rising up on the nearest hill was a countless multitude of enemy foot-soldiers.
He quickly informed the army and with a small number of men fiercely attacked the immense wave of Turks who then attempted to encircle the whole of the crusaders. The saintly fighters, thanks to their foresight, prevented this strategy from succeeding. Turks, accompanied by Arabs, attempted to use arrows, and in response the knights utilized their swords in close quarter combat, which made the archers useless. In the midst of the siege of Antioch, as arrows darkened the air, the tall and brawny (See Belloc, The Crusades, ch. iv, p. 48) Bohemund made this profound command to his constable Robert:
Go as quickly as you can, like a brave man, and remember our illustrious and courageous forefathers of old. Be keen in the service of God and the Holy Sepulchre, and bear in mind that this battle is not carnal, but spiritual. Be, therefore, the bravest athlete of Christ. Go in peace. The Lord be with you everywhere. (See Edward Peters, The First Crusade, ch. iv, p. 158, The Sufferings of the Crusaders: The Gesta Version)
At these words Robert, like a raging lion, charged and leaped over the Turkish ranks. Upon seeing this, his companions followed and in one accord attacked the enemy. (See Edward Peters, The First Crusade, ch. iv, p. 159, The Sufferings of the Crusaders: The Gesta Version)
This battle becomes all the more exceptional, most miraculous, by the fact that during the siege sixty thousand Muslim soldiers could not withstand the ferociousness of only forty knights, who with their arduous belief in the Gospel and skill in sword and spear, compelled all of these to retreat. The Crusaders took the towers of city, and the key tower they had taken with the help of the local Christian population who opened its gates. (See Belloc, The Crusades, ch. v, p. 89)
A meeting was conveyed between the leaders of the Crusade and the Muslim ambassadors. The Muslims expressed their unbelief that the Christians came as pilgrims, since they arrived holding weapons and for purpose of warfare. The Crusaders replied with this zealously direct declaration, remembering all of the defenseless pilgrims slain and abused before the war:
Nobody with any sense should be surprised at us coming to the Sepulchre of Our Lord as armed men and removing your people from these territories. Any of our people who came here with staff and scrip were insulted with abominable behaviour, suffered the ignominy of poor treatment and in extreme cases were killed. The land may have belonged to those people for a long time but it is not theirs; it belonged to our people originally and your people attacked and maliciously took it away from them, which means that it cannot be yours no matter how long you have had it: for it is set out by divine decree that what was unjustly removed from the fathers shall be restored by divine mercy to the sons. Neither should your people take any pride in having overcome the effeminate Greek race because, by order of divine power, the payback will be exercised by Frankish swords on your necks. And let those who do not already know be aware that it is not down to me to overturn kingdoms but to Him through Whom kings reign. These people say they want to tolerate us with good humour if we are willing to cross their lands with scrip and staff. Let their concessions be flung back in their faces because, whether they want it or not, our shortages will be met and dispelled by their treasures. Since God has granted us Jerusalem, who can resist? No human strength can inspire us with terror because when we die we are born; when we gain eternal life. So go and tell those who sent you that we will not lay down the arms we took up at home until we have captured Jerusalem. We place our trust in Him who teachest my to hands war, so that a bow of steel is broken by mine arms; the road will be opened by our swords, all wrongdoing will be eradicated and Jerusalem captured. It will be ours not by virtue of human toleration but through the justice of divine decrees. It is by God’s countenance that Jerusalem will be judged ours. (Quoted by Robert the Monk, 5.2)
Take notice of these words, that the very thought of toleration is given no leeway, only the will of God and the chivalric swords of justice. How many times have we heard today that Jerusalem can be a home to all religions, or to Islam, Judaism, and Christianity? This is the creed of the moderns, but it is blasphemy to the saint, and absolute sacrilege to those men of old who subdued kingdoms and valiantly drove out the heretics from the land upon which God walked.
A truce was negotiated, terms were agreed upon, and the gates of the city were open. Franks walked freely amongst the citizens, and the common man of Antioch visited without hinderance the camps of the knights with the utmost delight.
This story, unto itself, explains why Obama would hate the Crusades: they go against everything that he is striving for now. He is supporting the jihadists, and if the Crusaders were alive today, they would not only fight against the jihadists, but they would also fight against him.
This story that I have just presented is a part of the upcoming book that will be coming out within this year.
This is just one of the many theological discourses that I have written on Christian militancy from the upcoming book, which will be the most extensive study every written on Christian warfare. But before the book comes out, get the new 2-disk DVD special on Christian militancy, which is just a taste of upcoming book.