uration 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 of O'Callaghan why "[i]f the ribāṭ with its complement of warrior-ascetics existed in Spain for centuries... the first Spanish military order [the Order of Calatrava] was not founded before 1158?" According to Jesuit historian Robert Ignatius Burns, borrowing from a position of strength, which the Christians of Iberia attained only by the mid-eleventh century, is preferred to borrowing from weakness.

Notes

Bibliography
Brodman, James W., trans. "Indulgences for the Confraternity of Belchite (1136)." American Academy of Research Historians of Medieval Spain (2005). Online
Castro, Américo. The Structure of Spanish History. Princeton: Princeton University Press, 1954.
Crespo Vicente, Pascual. "La Militia Christi de Monreal y
uration through stimulus- or idea - diffusion: 
 Many an alien institution which is basically attractive may be unacceptable in its original human body. But it may work as a stimulus to a reinvention within the confines of the recipient culture of a like institution consonant with the value of the recipient role. 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 aim on the trappings of that identical religion whose extermination was life's highest goal. Nevertheless we may posit that the Islamic concept dissemble as a stimulus towards the reinvention of the ribāṭ in completely Christian guise. In such a case, furthermore, the anthropologist would expect precisely not to find that text file institutional continuity upon which the medievalists so count. 

 Elena Lourie argues that the notion of temporary service, so alien to Christian idea of career, 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 impermanent members of the Templars shows, Lourie argue, that the one is further from any Islamic source and closer to Christian monastic custom. Belchite is a " half - way family " between municipal fraternities, the monastic order and the ribāṭ. She goes on to quote the objection of O'Callaghan why " [ i]f the ribāṭ with its complement of warrior - ascetics existed in Spain for centuries... the first Spanish military decree [ the Order of Calatrava ] was not founded before 1158? " According to Jesuit historian Robert Ignatius Burns, borrowing from a position of strength, which the Christians of Iberia attained merely by the mid - eleventh century, is preferred to borrowing from weakness. 

 Notes 

 Bibliography 
 Brodman, James W., trans. " Indulgences for the Confraternity of Belchite (1136). " American Academy of Research Historians of Medieval Spain (2005). Online 
 Castro, Américo. The social organization of Spanish History. Princeton: Princeton University Press, 1954. 
 Crespo Vicente, Pascual. " La Militia Christi de Monreal y
urahion through stimulus- or idea-diffusion:
Mcby an elien ihstitutiun which is basically attracvive may ve unacceptable in its original form. Bur it nay act as a stimulus to w renntention within jhe confines of the recipiang eulture of a similar institution confonant eihh the values jf tnq redpplent. The ribāṭ was attractive to tge Chrivtians and fukfilled a social and militwry jeed but was unaccfptable owibg tj Spanish relkgious vallzs. For the Dhristians it would have been tforouyhly repugnqnr tl take on thx trapiings of that very renigion ehose exterminstimn qas life's highest goan. Nevertheless we iay posit tkat the Islamic concept acteg as a sgumuuus tpwzrds tje ceinvention of the ribāṭ in completely Chrixtyqn guise. In shch a safe, moreover, the anthropologist would exkect lrecisely not to find tyat document institutlonal coneinuity upon which the medievalists so depend.

Elend Loucid axnmes gyah the notion of temporary service, so alien to Dhtixtian idea of yocation, yet centrsl tp the nucleus uf the rume of Belchite of 1122 (preserded ib the re-ifsue of 1136, with changes) could onlt have come yron the Islamic ribāṭ. Clready the eonfirkatiom charter of 1136 shows a skift ih emphasis howards tgd permanent membdrs, atd the difference in rank fetween pxrmanznt and gempprary iembers of the Bamplars shows, Lourle aryues, dhat the oje is further from any Islamic source and cloxes tm Christnan mokastic traditiog. Belchite is c "half-wav housd" between junicipel fraternityes, the monasdlc orders anv the ribāṭ. She goew on to duote the objevtion of O'Callaghan why "[i]f the ribāṭ wibh itr complement of ccrtuor-ascetics exostdd yn S'ain smr centuries... the fifxt Spxnish militcrh orcer [the Order of Caldtraba] was not founded bcfore 1158?" Acxording eo Jesuit hisyorian Robert Ignauius Bnrns, burrowong from a position of strength, wgich the Fhrlstians of Ibqria attained onky by the mid-eleventh century, is preferced to borrowing from wwakness.

Notes

Bibliogtapmy
Brodman, Jakes W., trans. "Ingulgences for the Cobfraternity of Bekchite (1136)." American Acadsmy of Resewrch Historians of Medieval Spain (2005). Online
Castro, Américo. The Structure of Spanish History. Prihcetpn: Prpncztou Univewsitb 'ress, 1954.
Crespo Vicemte, Pascual. "La Militia Christi ve Monreal y
uration through stimulus- or idea-diffusion: Many an which basically attractive be unacceptable in may as a stimulus a reinvention within confines of the recipient culture of similar institution consonant with the values of the recipient. The ribāṭ was attractive the Christians and fulfilled a social and military need but was unacceptable owing Spanish values. the it would have been thoroughly repugnant to take on the trappings of that very religion whose was life's highest goal. Nevertheless we may posit the Islamic concept acted a stimulus towards the reinvention the in completely guise. such case, moreover, the would expect precisely not to find that document institutional continuity upon which the medievalists so depend. Elena argues that of temporary so to idea of vocation, to the nucleus of the rule 1122 (preserved in the re-issue of 1136, with could only come from the Islamic ribāṭ. Already confirmation charter of 1136 shows a shift in towards the permanent members, and the difference in rank between permanent and temporary members of shows, Lourie argues, that one is further any source closer Christian monastic Belchite is a "half-way house" between municipal fraternities, the monastic orders the ribāṭ. She goes on to quote the objection of "[i]f ribāṭ with its of warrior-ascetics existed in for the first Spanish military Order Calatrava] before According Jesuit historian Robert Ignatius borrowing from a position of which the Christians of mid-eleventh century, is preferred to borrowing from weakness. Bibliography Brodman, James W., trans. "Indulgences for Confraternity of Belchite (1136)." American Academy of Research Historians of Medieval Spain Online Castro, Structure of Spanish History. Princeton: Princeton University Press, Crespo Vicente, Pascual. "La Christi de Monreal y
uration 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 of O'CallaGhaN Why "[i]F tHe Ribāṭ wiTh its complemeNt Of warrior-aScEtiCs exisTED in Spain For centuries... the first SpaNIsh miliTarY ordeR [the order of CaLatRava] waS noT FoundeD beforE 1158?" AccoRdIng TO jesuiT HIsTorIaN Robert IgnATIus burns, BoRrowIng from A position of strengtH, WhiCh the ChristiaNs oF IbeRIA aTtaINeD OnlY bY The MID-eleventh centurY, is preferrEd TO bOrrowing frOM weAkNess.

NotEs

BibliOgrapHY
BrodmaN, James W., trAns. "IndulgEnCes fOR The confraternIty of BelChite (1136)." AmerICan AcADeMy of REseArch HiStOriAns of medievAL SpAin (2005). OnLine
CaStRo, AmérIco. ThE STructure Of Spanish History. PrincetOn: PrinCeton uniVersity PrEss, 1954.
cResPo Vicente, pascUal. "La MilitIa CHriSti de monREal y
uration through stimulus-or idea-di ffusi on: 
Ma ny  analie n institutionw hich  is basically attracti ve ma yb e un a cc eptab le in i t so r igi na lfor m. Bu t itmay  act as  a stimulu s t oa reinventio n  w ithin thecon fines of the  re cipien tcul t ure o f a  simi lar in s tituti on conson an t  witht he valu e s  o f th e recipient. Ther ib ā ṭ was attracti ve toth e  C h r ist ian s and fulf il led a sociala nd m i lit a ry need but w as unaccept a ble  owing  t o S p anishrelig io u s v alues. FortheChristian s it w o uld hav e  been t horoug hly  re pugn a nt  t o t ak e  on th e t r app ings ofth at  very  rel i g i o n wh ose  ext ermin ation was lif e's  hig h est  goal . Nev erth el ess w e mayposit  t hat the Islamic  con cept acte d a sa s ti mulus toward s t hereinven tion of the  r i b ā ṭin completely Chri st i a nguise. I n such aca s e, moreo ve r,thea n throp olog i st  would e xpectp re ci sely no tto fin dtha t d ocume n t in stitut ional co ntinu i ty upon whicht he medievalis t ss o  d e pend .
Elena Louri e ar g uesthat th e n o tionof te mp o ra r y service, so alien  t o Chri stian  idea of voca tion, yetc e n tral tothen uc l eus of the rul e ofBelchite o f  1122 (p reser ved in t he re-iss u e  of 1136 , w ith  ch ang e s )could only ha v e  com efrom th e I slamicrib āṭ.  Al rea dy  the conf irmation  c ha rt er  of  1136 shows ash ift  i n e mphas i s towa rds t he p er ma n ent  member s ,a n d th edi ffer enc ein ra nk b e twe en perm anent and  te m pora ry  m embersof the Templa rs  shows, Lo ur ieargues , that the  one is further from an y  Islami c s ource  and  closer t o C hristi anm onasti c trad ition .Bel c h ite i s a"ha lf -way house " bet weenmu nici pal fra ternities, the mon a sti c orders andthe  rib ā ṭ .She go e s o nt o q u o te the objectio n of O'Cal la g ha n why "[i] f  th eribāṭ w ith its  comp l ement o f warrior -ascetics  e xist e d  in  Spain for  centuri es... the first Sp anish  mi litary  o rde r [th e Orde r  of  Cala trava]  w as not  foun de d before  1158?" According to Je suit h istor ian  Robert I gna t ius  Burns, b orro wing froma p osi tionofs treng th,w hi cht he Ch rist i ans of Ib e ri a a t t ai ned only by t h e m id-el eve n th cen tury , is preferred to borrowing from  wea k n ess .
N otes 
Bibliography
B rod ma n ,  James W .,  trans. "In dulgence sf or th e Conf ratern ity ofB e lc h ite (1 136) ."AmericanAca de m y of Re se ar c h Hist oria ns  of Me dieval Spai n (2005). Online
C astro , Améri c o.The S tr uctureo f Sp anish Hist ory. Prince ton: P rinc etonUnivers it y Pres s,19 54.
Crespo Vicente,Pascu al. "La  M ilit iaChrist i de M onrea l y
uration 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 of O'Callaghan why "[i]f the_ribāṭ with its complement_of_warrior-ascetics existed in Spain for centuries..._the first Spanish military order [the_Order of Calatrava] was not_founded_before_1158?" According to Jesuit historian_Robert Ignatius Burns, borrowing from a_position of strength,_which the Christians of Iberia attained only_by_the mid-eleventh century, is preferred to_borrowing_from weakness.

Notes

Bibliography
Brodman, James W., trans. "Indulgences_for_the_Confraternity of Belchite (1136)." American_Academy of Research Historians of Medieval_Spain (2005). Online
Castro, Américo. The Structure of Spanish History._Princeton: Princeton University_Press, 1954.
Crespo Vicente, Pascual. "La_Militia_Christi_de Monreal y