Church Reformers' (John Gower and William Langland) Ideas of Warfare and Peace in Fourteenth-Century England [Part of John Gower]
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Fourteenth-century England can be characterized as the continuation of war. For three generations from 1337 to 99 she was either at war or in a state of preparedness for war with France and her allies. Several historians have inferred through their studies that the continuation of warfare between the two countries could have awakened in some informed critics of those days to the evil practices of war. These historians have even concluded that John Gower, the late fourteenth-century poet and advocate of church reform, was among the strongest critics of the violence of warfare. There can be no doubt that, by the late fourteenth century, a general desire for peace was manifesting itself very clearly inboth France and England. However, it would be a mistake to characterize Gower simply as a pacifist or the strongest critic of warfare. Gower seems to have overcome the contradiction between war and Christianity in terms of Christian ethics in common. He harmonizes the ideas of war with the commands of the church and infuses religious mentality into the warlike mentality of the army by borrowing from the Augustinian idea of "just war." Gower justified as well as believed that in certain circumstances the plow-share should be turned into the blood-stained sword for the sake of peace and common good under the leadership of authorized military group. It seems that Gower tried to resolve such conflict between peace and the application of force under the aegis of St. Augustine's doctrine of holy war. That is, Gower believed that divinely ordained war served for him as a kind of deus ex machina, and he allowed wars and Crusades to take refuge under the just war umbrella. Undeniably, Gower was influenced by the dominant movement of peace between the two nations of England and France. He also realized the evil practices of the war so keenly that he advocated peace through the debate between his personas, Amans and Genius, in the Confessio Amantis. But it is consistently shown from his earlier work to his last one that the use of the sword is necessary and even inevitable for God's cause of peace and for the rights of people under the morally authorized group. In particular, despite a picture of mounting criticism and widespread doubt and disillusionment about the Crusades that have been drawn by some historians, Gower's works indicate indirectly that the crusading ideal was still regarded as the highest goal for a knight and attracted widespread support, except in his specific reference to the Flanders Crusade.
Abstract
Fourteenth-century England can be characterized as the continuation of war. For three generations from 1337 to 99 she was either at war or in a state of preparedness for war with France and her allies. Several historians have inferred through their studies that the continuation of warfare between the two countries could have awakened in some informed critics of those days to the evil practices of war. These historians have even concluded that John Gower, the late fourteenth-century poet and advocate of church reform, was among the strongest critics of the violence of warfare. There can be no doubt that, by the late fourteenth century, a general desire for peace was manifesting itself very clearly inboth France and England. However, it would be a mistake to characterize Gower simply as a pacifist or the strongest critic of warfare. Gower seems to have overcome the contradiction between war and Christianity in terms of Christian ethics in common. He harmonizes the ideas of war with the commands of the church and infuses religious mentality into the warlike mentality of the army by borrowing from the Augustinian idea of "just war." Gower justified as well as believed that in certain circumstances the plow-share should be turned into the blood-stained sword for the sake of peace and common good under the leadership of authorized military group. It seems that Gower tried to resolve such conflict between peace and the application of force under the aegis of St. Augustine's doctrine of holy war. That is, Gower believed that divinely ordained war served for him as a kind of deus ex machina, and he allowed wars and Crusades to take refuge under the just war umbrella. Undeniably, Gower was influenced by the dominant movement of peace between the two nations of England and France. He also realized the evil practices of the war so keenly that he advocated peace through the debate between his personas, Amans and Genius, in the Confessio Amantis. But it is consistently shown from his earlier work to his last one that the use of the sword is necessary and even inevitable for God's cause of peace and for the rights of people under the morally authorized group. In particular, despite a picture of mounting criticism and widespread doubt and disillusionment about the Crusades that have been drawn by some historians, Gower's works indicate indirectly that the crusading ideal was still regarded as the highest goal for a knight and attracted widespread support, except in his specific reference to the Flanders Crusade.
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