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317)14 This prayer is particularly significant because of contemporary calls for crusades to defend Christian territories against Turkish expansion. The reference to divine prohibition of ‘toutes armes et defences’ in matters of faith does suggest that even defensive crusading is unjustified. If a country is attacked by the Turks, it may defend itself, with whatever allies it can find, as against any other aggressor. But it may not summon all Christendom to join in a holy war. Manifestly, the beliefs expressed in Pantagruel’s prayer exclude crusading either to force Muslims into Christianity, or to annihilate them as enemies of Christ.

48–49. Rabelais: Christendom and Europe almost immediately afterwards, when Grandgousier from many ‘lieux confins’: 39 ambassadors come to pour luy dire qu’ilz estoient advertis des tordz que luy faisoit Picrochole et pour leur ancienne confederation, ilz luy offroient tout leur povoir tant de gens que d’argent, et aultres munitions de guerre. (ch. 47, p. 127) Thus, though peace within Christendom is held up as an aspiration and as a standard by which to judge warmongers, it is already clear that it is no more than an aspiration.

Initially, he chides the pilgrims for the unchristian grounds for their journey: they are seeking to placate St Sebastian whom they see as the very source of the plague, not as an intercessor who can help avert it. ] en ceste façon contre les justes et sainctz de dieu, qu’ilz les font semblables aux diables’ (ch. 45, p. 122). R. Hale, Renaissance Europe, 1480–1520 (London: Collins, 1971), p. 40. Rabelais: Christendom and Europe 47 dorenavant ne soyez faciles à ces otieux et inutilles voyages. ].

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