The confraternity of Belchite has been compared to the Danish confraternity founded around 1151 by Wetheman. Both represented a local application of the new crusading ideology. Influence of the ribāṭ The Spanish orientalist José Antonio Conde was the first to propose a connexion between the military orders and the Islamic ribāṭ: It seems highly probable that from these rábitos developed, both in Spain and among the Christians in the East, the idea of the military orders, so distinguished for their valour and the outstanding services which they rendered to Christianity. Both institutions were very similar. In his work on Spanish historiography (1954), Américo Castro also "proposes that the medieval Christian military orders of fighting religious men were modeled on the Islamic ribāṭ." His proposal was rejected for lack of positive evidence by Joseph O'Callaghan (1959), before being taken up by Thomas Glick and Oriol Pi-Sunyer as a textbook example medieval acculturation through stimulus- or idea-diffusion: Many an alien institution which is basically attractive may be unacceptable in its original form. But it may act as a stimulus to a reinvention within the confines of the recipient culture of a similar institution consonant with the values of the recipient. The ribāṭ was attractive to the Christians and fulfilled a social and military need but was unacceptable owing to Spanish religious values. For the Christians it would have been thoroughly repugnant to take on the trappings of that very religion whose extermination was life's highest goal. Nevertheless we may posit that the Islamic concept acted as a stimulus towards the reinvention of the ribāṭ in completely Christian guise. In such a case, moreover, the anthropologist would expect precisely not to find that document institutional continuity upon which the medievalists so depend. Elena Lourie argues that the notion of temporary service, so alien to Christian idea of vocation, yet central to the nucleus of the rule of Belchite of 1122 (preserved in the re-issue of 1136, with changes) could only have come from the Islamic ribāṭ. Already the confirmation charter of 1136 shows a shift in emphasis towards the permanent members, and the difference in rank between permanent and temporary members of the Templars shows, Lourie argues, that the one is further from any Islamic source and closer to Christian monastic tradition. Belchite is a "half-way house" between municipal fraternities, the monastic orders and the ribāṭ. She goes on to quote the objection