A thing is a real existence in so far as it is something; To the extent that it can change into something else, it is the existence of potential. Therefore, everything is the unity of potential and reality. God alone is not potential. God does not accept any external action and does not change in itself, it is a pure cause, a pure reality. God is already all that is within Himself of Himself, and all things have their reality only through God. Under God, all beings adapt to external influences and regulations according to the degree of their potential. In this sequence, the higher the degree of potential, the lower the status.

Everything that is created is in constant flux. But all changes have an unchanging basis or subject, which is the substance of things. An entity is an independent being, an individual, such as a person, a dog, a stone, etc. Evenness, on the other hand, is something that is attached to other things to obtain existence, such as white, dense, etc. That is to say, duality is the duality of the entity, and there is no duality that can exist independently without the entity, for example, no color can not be the color of something, and no density can not be the density of something. The change of evenness does not affect the existence of things, while the disappearance of entities means that things do not exist. However, everything in the world needs to obtain its own existence through God, and is therefore a non-self-contained entity. God alone exists by Himself and is therefore a self-contained entity.

According to Thomas, the above three rules apply to all things that exist, except that the rules of material and form apply only to tangible objects. "Any characteristic that is exclusive to form and material, e.g., created, begotten and destroyed for something else...... Wait a minute. It is a characteristic peculiar to material beings, and is in no way part of immaterial creation."

All tangible objects are a combination of form and material. Form is the intrinsic cause of things. It is the principles that make up the nature of things, not the external image of things. The form is uniform. Each entity can have only one form at a given time. For example, the rational soul is in the form of man, and although man has nutritional functions and motor functions in addition to rational thinking, this does not mean that man also has the form of plants and animals in addition to the rational soul, because these functions are in fact contained in the form of the rational soul. The form is individual again, and all individuals of the same class can have the same form, but not the same form, as Plato said. For example, Peter, Paul, and John all have human forms, but not in the same form, but in three forms. And these three forms are the same form. What distinguishes all individuals in the same class is the material, and thus the material is the principle of the individualization of things. "Therefore, if we say that there are many individuals belonging to a certain 'species,' then they are distinguished from one another by individual substances separate from the nature of the species."

Pure materials do not exist independently. Actual existence can only be obtained by accepting the form or by means of the form. Anything that is formed by the combination of form and material, when form and material are separated, no longer exists in the real world. Thomas rejects the notion that spiritual beings have a substance, arguing that beings such as spirits and angels are pure forms, while God is the form of the whole world. It's the form of the form.

On the basis of these ideological provisions, Thomas presents the proof of his God's existence.

Thomas argues that although God's very nature already contains his existence, his existence is therefore an unequivocal fact. But for reason, this is not a self-evident truth. Thomas critiques the idea that attempts to prove the existence of God are futile. In his opinion, there are two ways to prove: one is innate proof. That is, to deduce the effect from the cause; One is the acquired proof, that is, from the effect to the cause. The reason why people think that the existence of God is unprovable. Mainly because the Anselmusel innate proof of God's existence is full of holes. This proof seeks to prove that the essence of God is the same as existence, i.e., to take the answer to the question "What is God?" as the answer to the question "Does God exist?" However. Since God Himself is unknowable to us, priori proof does not work. We can only prove God's existence through results, i.e., through God's creation. Although God is above all perceptible things and above sensations, the result of his creation is perceptible things, from which we can derive proof of God's existence. That is to say, our knowledge originates from the senses, even if our knowledge of things goes beyond the senses."

Thomas proposed five ways to prove the existence of God, which later generations simply called the "five paths" to God.

Proof of the first promoter. We can confirm with our senses that there must be something in the world being pushed. Whatever is pushed is pushed by something else; For whatever is pushed is only pushed in so far as it is in the potential that can be pushed somewhere: to push is nothing more than to lead something from potential to reality. But something can only be led from potential to reality through a reality of existence. It is also impossible for the same thing to be both pushed and pushed at the same angle, or it pushes itself on its own. Therefore, whatever is pushed must be pushed by something else. If the thing that pushes it is itself pushed, then the latter must also be pushed by another thing, and that thing must be pushed by another thing. But it is not possible to progress to infinity in this way; Otherwise, there is no first promoter, and therefore there is no promoter at all, because the second promoter (the next promoter) only pushes something else because it is pushed by the first promoter (the promoter of the upper level). So, we have to reach a first mover who is not pushed by anything: all people understand it as God.

Proof of the primary caus. If we look at sensual things, we will find a sequence of causes in them. But we have not found that something is its own cause, and it is absolutely impossible; Since the causal cause is, at least logically, prior to the effect, it is impossible for such a thing to exist before itself. And advancing to infinity in the sequence of acting causes, it is also impossible; Because for all ordered causes. The initial cause is the cause of the intermediate cause, and the intermediate cause is the cause of the final cause. It doesn't matter if there are many or only one intermediate cause. If there is no cause, there is no effect. Therefore. If there is no first in the middle of the cause, there is no last, and thus there is no middle. If we advance to infinity in terms of causes, there will be no first causes, and therefore no final results, no intermediate causes. But this is clearly false. So, we have to conceive of a primary cause that all people call God.

Proof of the Necessity of Existence. We find things in things that can exist and things that don't exist, because we find things that can come into being and die. Thus being able to exist and not exist. None of these things can exist forever; Because what can not exist, there is also a moment when it does not exist. But if everything can not exist, there was nothing at all in the past. If this is true, then nothing exists now; For what does not exist begins to exist only by virtue of something that exists. Therefore, if there is no existence, nothing can begin its existence, and therefore nothing exists now. So, not all beings are just possible. Rather, there must be something inevitable. Everything that is necessary either has a reason for its necessity elsewhere or a cause that does not have its necessity. But there is a necessity of its inevitable cause, as we have already demonstrated. It is impossible to advance to infinity. Therefore, we must conceive of something necessary that is itself necessary. Not a cause of its necessity elsewhere, but rather a cause of the necessity of other things: all men call it God.

Proof of starting from the hierarchy of existence. We find in things. In terms of the true and sublime, and certainly in other ways. There is a kind of more and less. But for things that are not the same, it is only possible to say more or less in terms of their varying degrees of proximity to something which has the greatest presence: for example, that which is closer to the highest heat, is hotter more. Therefore, there is something that is the truest, the most good, the most sublime, and therefore the most existential. Because the most real thing is also the most existential thing. But what is most certain in a class of things, as it says, is the cause of everything in that class. So, there is something about existence that is the cause of existence, goodness, and perfection of any kind for all beings: we call it God.

Proof of the supreme commander of things. We observe that irrational things, such as natural objects, move for a purpose; Because they always or almost always move in the same way in order to be at their best. It follows that their achievement of their goals is not accidental, but motivated by intention. But what does not possess knowledge can only pursue its own goals if it is commanded by someone who knows or has insight, just as an arrow is commanded by an archer. Therefore, there is something knowing, and all natural things are arranged by it to pursue their own ends: we call God.

Thomas's five ways of proving the existence of God, while distinctly different, show a relatively uniform thread. In the first place, they all proceed from a concrete, verifiable perceptual reality, and thus are essentially distinguished from all genuine Augustinian proofs that like to take internal experience as their starting point. Second, they all fundamentally apply the law of cause and effect. The law of cause and effect is attached to the element of experience as an element of reason. Again, all five paths presuppose a world constructed in a hierarchical way, so that the mere empirical affirmation of a reality in the world is sufficient to proceed from it and inevitably embark on the path to God by corresponding analysis. Finally, all five methods of proof first establish a supreme cause or being in a philosophical way, i.e., "the first mover", "the first cause", "the necessity cause of all things", "the most perfect cause", and "the highest wisdom", and then deify them and equate them directly with God who transcends the phenomenal world. In Thomas's view, we can only fully understand the world when we explain the existence and activity of the world through the help of beings and actors above it. Thomas thus completed the transformation of Aristotelian philosophy, with the help of Aristotelian philosophy to confirm the God of the Holy See, so that Aristotle's philosophy no longer threatens the faith of the Holy See. It also makes the theology of the Holy See manifest itself as a philosophical system of thought.

Another important part of Maas's philosophy is his discussion of the human soul and its cognitive capacity and process. For Thomas. The existence of the soul is an unmistakable fact. In his opinion, the reason why some objects are distinguished from others. It is because they are able to exercise, nourish, reproduce, perceive, pursue, etc. on their own. We call objects with these properties living beings. These properties of living beings can only arise from their own principles, but they cannot be explained by the very existence of their objects, otherwise all objects would have life. Therefore, it is necessarily the living beings who have more than other objects, and this is the soul. The soul is the principle of life of living beings, the form of living beings.

Thomas rejects the Augustinian dualism that man is made up of two entities, the soul and the body, and that the soul is imprisoned in the body, but instead believes that the soul and the body together form one entity. The relationship between the soul and the body is the relationship between form and material, and the unity of the two is man. The soul has two functions, one is to give form to the body. The second is to control and push the body. But the role of the flesh is not purely negative, as a material, the flesh is the principle of the individuation of the soul, which gives the soul a personality and provides the organs and conditions for the soul's activity. Only the union of the soul and the body forms human life, and the separation of the two results in human death. It is precisely because the soul and the body are united that one is able to move as a human being. Thomas also rejects the Averloian claim that all people share a sane soul, arguing that the soul is individual and that each person has his own soul. Every human soul is created by God. Through union with their respective bodies, the soul acquires its own unique natural nature, from which comes the unique activity of the individual.

It is on the basis of this idea of the relationship between the soul and the body that Thomas proposes his own novel epistemology. Its characteristic lies in its opposition to the Platonist tradition of emphasizing rational cognition and rejecting perceptual cognition, and affirming the position of perceptual cognition in the entire process of cognition. He pointed out: "Our intellect is not able to acquire a direct and primary knowledge of individual, materialized objects, because the principle of individualization of materialized objects is individual material." And our intellect can only be understood by abstracting ideas from such materials. But what is abstracted from individual materials is something that is co-phased, so that our intellect cannot directly recognize anything that is not co-phased."

Therefore. Rational knowledge must be based on sensibility. Experience is the beginning, or rather. Knowledge must originate from feeling. Thomas further divided the senses into five external senses (hearing, sight, smell, taste, and touch) and four internal senses (synesthesia, imagination, discrimination, and memory). Since the object of knowledge is the objective world external to the soul, and the soul can only know things that are not objects, the sensory activity must involve the physical senses. "It feels like you can't live without a tangible tool. Therefore, the rational soul must be united with a physical body that can be a proper sense".

The senses passively accept the stimulation of external objects, and certain material changes occur, so as to perceive a form of things in the external world, and produce "perceptual reflections". This perceptual image perceived by the senses is only an occasional form of the object that is suitable for a particular sense, for example, the nose can only perceive smells, the eyes can only perceive colors, and so on. The external senses transmit the perceptual image to the internal senses, and the internal senses identify, analyze, organize, and combine to form an image. The formation of the image marks the end of the perceptual epistemic phase. At the same time, as a material for rational processing, the image communicates the soul with the outside world.

Perceptual knowledge is nothing but individual, special knowledge, while true knowledge must be universal. That is to say, perceptual cognition must rise to universal rational cognition, and this sublimation is achieved by the intellect. Based on Aristotle's theory of the soul, Thomas divided the intellect into active intellect and passive intellect. The active intellect illuminates the image provided by the senses, removes the specific and individual components, and selects the universal and essential things in it, so as to produce the universal content common to the individual images of the same kind, that is, the "co-phase", that is, the "intellectual image". Thomas called this activity of the soul "abstraction." Quoting Aristotle, he states: "We use the nobler main dynamics that we call the 'active intellect' to adopt abstract methods to transform the images received from the senses into reality and intelligible". [42] Here, Thomas emphasizes that perceptual cognition is by no means the total or all cause of intellectual cognition. Perceptual cognition only provides the material, and the active role of reason is also an important factor in the formation of rational cognition.

The active intellect transmits the abstract image of the intellect to the passive intellect. Thomas thinks. Passive intellect is like a tabula rasa, and its characteristic is acceptance. Therefore. The image of the intellect that is received by the passive intellect becomes the "imprinted image." However, passive reason is not absolutely passive, it also has some agency. The passive intellect purposefully connects the imprinted image with its object and uses it as a means of expression to reproduce the external world, which is called the "representational image". This representation is actually something conceptual. If the image in the intellect corresponds to the object of the external world, the soul acquires the correct understanding. Therefore, the formation of the representational image marks the completion of a concrete cognitive process.

On the question of the relationship between co-existence and individual things. Rather than simply asserting as his predecessors did, Thomas made a concrete analysis from a variety of perspectives. He argues that, first of all, perceptual cognition with individual and individual things as objects on the one hand is the origin of intellectual cognition with universal things as objects. Therefore, sensual cognition precedes intellectual cognition, and special precedes common cognition; On the other hand, understanding is the development process from potential to reality, from incomplete to complete, from confusion to clear understanding, and from "species" to "genus difference". For example, we always identify an object as an "animal" first. Only then is it determined whether it is a "rational animal" or an "irrational animal", that is, a human or a lion, so that the co-phase comes before the special aspect.

"Therefore, we conclude that individual, individual knowledge. As far as we are concerned, it precedes universal knowledge, just as sensual knowledge precedes intellectual knowledge. But in terms of both sensibility and intellect. The knowledge of what is more general precedes the knowledge of what is less universal".

That is to say, in terms of understanding the history of occurrence. The difference comes first, and the common phase comes last; In terms of a specific process of understanding. The common phase comes first, and the special phase comes last. Secondly, the co-phase is associated with the concept of universality, and since the concept of universality comes from the abstraction of the intellect, the co-phase is acquired after our existing knowledge, and therefore the co-phase follows the particular; But on the other hand, the co-phase is a latent thing, and the special phase exists because of the existence of the latent co-phase, so the co-phase precedes the special phase. That is to say, from an epistemological point of view, the special phase comes first, and the common phase comes last; From an ontological point of view, the common phase comes first, and the special phase comes later. Finally, from the very nature of co-existence in the individual, in the order of occurrence and time, the imperfect, potential, and more universal things precede man, such as the appearance of animals; But in the order of perfection and natural intentions, the perfect, less universal precedes the imperfect and more universal things, such as man over animals, because natural intentions are by no means confined to animals, but to the generation of man. That is to say, from the perspective of the actual development history, the common phase comes first, and the special phase comes later; From the perspective of the teleological system, the difference comes first, and the common phase comes last. Thomas's examination of the relationship between the common and the special from the perspective of knowledge and the development process of things is obviously a great improvement over early scholasticism and has important significance in the history of philosophy. Because Thomas insisted that ideas are the essence of things and that ideas determine the existence of concrete things, the history of philosophy calls Thomas's view "mild realism".

Thomas's socio-political and ethical thought is still based on Aristotelian philosophy, but in this field, because Aristotle's research object is secular society, the state and man, his doctrine of excluding divine interference and discussing state, law and ethics purely from the natural nature of man is bound to be very different from the theology of the Holy See. Therefore, Thomas, as a papal theophile, could not have really embraced Aristotle's ideas and had to draw more from Augustine's philosophy on a series of major issues. In a certain sense, the Augustinian element even dominates here.

Thomas followed Aristotle in trying to explain the origin of social groups and states from the natural nature of man. Like Aristotle, he believed that man was a social and political animal by nature. This is not only because it is only through group life that people can meet their own needs, but also because it is only in social life, through division of labor and cooperation, that people can acquire all the necessary knowledge. In addition, compared to other animals, only humans possess the ability to speak, which enables people to exchange ideas with each other, providing the necessary basic conditions for a common social life. But. People only care about their own interests for their own survival. And this divergent private interest is in conflict with the public interest that unites society. In order to avoid chaos and disintegration of society, society must have some kind of governing principle and power of control. Such. There is a division between the ruler and the ruled. Thomas points out that, just as physical strength is subordinate to sensibility and intellect, and the senses are subordinate to intellect, in society "the most intelligent man naturally enjoys dominance, while the less intelligent but more physically powerful man appears to be a servant of God."

It can be said that the development of churches in the Middle Ages was still very chaotic, and various opinions were endless, and a philosopher appeared today and a philosopher tomorrow. If this phenomenon really develops, then the church will be 100% doomed. Even if it is not finished, it will split into several large and small individuals, and if it really follows this development, then the church really has nothing to fear.

No matter how great their divisive power is, a split force can never deter everyone, let alone reach the level that it is now almost commanding the whole world, and the reason why it has evolved into the current result is that the church is flooded with various opinions and is almost facing a split. One of the most important forces in this plane suddenly appeared in front of everyone, and this is the power of the current supernatural person, the superability.

Maybe in the beginning, their energy was too small. Even if it is a newcomer who has just entered the level today, if they can really reach that era, then how easy it is for them to claim to be the king. Although the resources at that time were not as abundant as they are now, although the supernatural people at that time had not yet been able to get the government. Recognition of the power of power. Even the original heaven and earth energy was scarce and desperate.

But if a present supernatural travels through the past, as long as he does not die. Then it is easy to grow to an amazing point, without him, just because the current ability people already have their own ability system, although their strength has not reached that level, but they know how to go in the future, so that they can easily go to the road that others have not taken.

In addition, at the beginning, they did not have much competition, although the resources will be scarce, but in terms of growth, it is definitely much better than now.

Of course, Wu Ling didn't care about these things, even if someone really crossed over the past, he didn't care. Because according to what he has personally experienced, even if someone really travels through the past, then the world he has traveled through is just another plane similar to the current world.

What has passed has always passed, whether you are reluctant, regretful, or desperate, but time will only move forward, just like a jump of fate, the water can only keep moving forward, and there can be no regression at all, even if it is the existence of the pinnacle of the current supernatural person. Even if it is the so-called regression, just like Wu Ling's current rebirth, it is just going to another forked river, but the entire main river has been moving forward, not staying or retreating.

Although there are many unbalanced things in the world, everyone is the fairest in terms of time, life, and even feelings. In the past, Wu Ling still felt that he had experienced a rebirth, but the stronger he was, the deeper he understood the rules of the entire heaven and earth, and he began to know that he was not actually reborn, and everything he had experienced before had become a farewell forever.

The lost environment, the lost family and those feelings on the earth have slowly turned into memories. And the current rebirth, or rather, is just a new life, although there are original memories, but the past has always passed, and what has disappeared has completely disappeared.

It is also because he knows these things that Wu Ling will have greater protection for his family. has experienced loss, so he will cherish it even more, and he has lost his parents once, so at this time, he doesn't want to experience those things again, even if in the end he grows to the strongest person on the entire planet, and even has the strength to change his life against the sky, but what he has changed is just another person's new life.

It's like cloning a person and then inputting the original memories into the clone's mind, even though it seems like a real rebirth. However, this is just self-deception, what is lost will always be lost, and the one who survives, even if he has the original memory, even if he has the original body, but he is just another person.

This is a feeling that Wu Ling began to slowly begin after reaching the C level. This perception is not a force that he is proposing, it is like something that is naturally something to know. After he reached this level, these feelings slowly filled his heart. This is the real rule strength of the C class.

In fact, not only Wu Ling, but even all the C-level and above supernatural people knew these things, so when various countries were studying the power of time and space, they would be so calm, no matter whether the other party succeeded or failed, in fact, they didn't have any impression of them. Because whether it is in the past or in the future, even if it can be destroyed, it will only be the life in another time and space that will be destroyed. It has nothing to do with them.

Therefore, they are not afraid of the time technology researched by various countries, and then eliminate the original supernatural and establish a new inheritance of technology, which they do not care about. They can even slowly carry out another perception in these technologies, the perception of the whole space, time, and even life. And this kind of perception can make them stronger.

And these things are actually a little far from Wu Ling, although there is a certain understanding. But for him now, what he knows is just a kind of scratching the surface. He can't reach a deeper understanding, and he can't get it. These true realizations are like a gift after the strength has been achieved. Only when the strength reaches that level, those perceptions will slowly appear in front of them, and if the strength cannot be reached. No amount of force will have any effect.

The Tao is natural, and so are the rules. Although everything is not predestined, it also carries certain traces. Although it can be obtained, it will also pay more hardship. Just like the church today, in the Middle Ages, the church was in danger of destruction, because the church's intolerant style, violent rule, and even the peep into the imperial power have made the church face too many enemies.

Even because of the purity that has been maintained, there have begun to have different voices in the whole church, maybe it only takes a while, a year, half a year, a month, maybe less, and it only takes one flame to destroy the whole church, but the church has a huge turnaround, the appearance of the supernatural.

At that time, when the church was faced with God, imperial power, and humane theory, the appearance of this little supernatural person, or even the appearance of a match-sized flame, was no less than a phoenix nirvana fire for the church.

Such an army may be able to wipe them all out if only one branch of Shueisha is now. But in the Middle Ages, when the ability was just emerging, this small force became a super legion that swept the world, and the church carried such a super legion, completely establishing his supreme overlordship.

And this legion is naturally the posterity Megatron, or the notorious expeditionary crusade, which is a legion that only kills.

The costumes of the participants of the crusaders were decorated with a certain cross, which was loosely known as the "Crusaders". All classes of society took part in the Crusades. The upper echelons of the Church, headed by the Pope, were the ideological agitators of the Crusades – and the general planners. They make use of the Zong. ecclesiastical fanaticism sought to expand the political influence of the Holy See, seeking to bring the Greek Orthodox Church under its control and to increase its wealth by plundering the territories of the Eastern countries and establishing new "papal" territories; The broken knightly class was also attracted by the opportunity to make a fortune, and they became the main members of the crusaders; The main forces of the great feudalism sought to expand their territories and increase their incomes, and dreamed of establishing a state under their control on the rich lands of the East. The Italian cities of Genoa, Venice, and Pisa played a major role in the planning of the Crusades, as they were advantageous for the expulsion of the Seljuk Turks from the Near East and the re-establishment of Hee-Yi relations with the peoples living on the eastern shores of the Mediterranean. In order to escape the path of feudal oppression and extreme poverty, poor peasants also participated in the first crusades. However, from the second half of the twelfth century, when the peasants saw that this hope was impossible, they refused to participate in the Crusades. Sky. The Episcopal Church declared the Crusaders "warriors of the faith", took them under their own protection, and granted them various privileges. The Crusaders fought eight major crusades, mainly by land.

The First Crusade (1096-1099) was a meeting of Pope Urban II in Clermont (France) on November 26, 1095. Announced at the Church Council. About 100,000 people took part in the crusade. In 1097, the Crusaders crossed the sea from near Constantinople into Asia Minor. Capture of the Seljuk capital of Nikeya, 1098. He also conquered Edessa and Antioch, and established the first Crusader states, the Edessa Nation and the Duchy of Antioch. July 1099. The Crusaders captured Jerusalem and established the Kingdom of Jerusalem. The other countries established by the Crusaders in the East were attached to the Kingdom of Jerusalem. Urban and rural residents repeatedly revolted against the enslavers. In order to control the lands and peoples conquered by the Crusaders, the Knights of the Monks were founded: the Knights Templar (Knights of the Temple) and the Knights Hospitaller (John's Knights).

The Second Crusade (1147-1149) was carried out under King Louis VII of France and King Conrad III of Germany, Emperor of the so-called "Holy Roman Empire". The capture of Edessa by the Seljuk Turks in 1144 was the cause of this crusade. The German Crusaders were the first to be routed by the Turkish army in Asia Minor. The attempts of the French crusaders to capture Damascus also failed.

The Third Crusade (118.9-1192) was the result of the defeat of the Kingdom of Jerusalem by the army of the Sultan of Egypt in 1187 at the Battle of Lake Tiberias. army and the occupation of Jerusalem. This crusade was made in the "Holy Roman Empire" Emperor Barbarossa. Frederick I, King Augustus of France. It was conducted under the command of Philip II and King Richard I the Lionheart of England. Frederick led his army along the route of the Second Crusade by land through Byzantium. The French and British crusaders advanced by sea to Palestine, occupying Sicily on the way. The crusaders were full of contradictions among the countries, and the crusade did not achieve its goal. The German Crusaders (initially about 100,000 men) crossed Asia Minor, suffering heavy casualties along the way, and Barbarossa drowned while crossing the Sarlev River, and his army collapsed. After Philip captured the port of Acre, he returned to France with part of his crusaders in 1191. Richard achieved some success in Syria, conquered Cyprus, and established the Kingdom of Cyprus. In 1192, a peace treaty was signed with the Sultan of Egypt, Saladin. According to this peace treaty, the narrow strip of land along the coast from Tyre to Jaffa remained in the possession of the Kingdom of Jerusalem, and the port of Acre became the de facto center of the Kingdom. Jerusalem remained in the hands of the Muslims. The Duchy of Antioch, which had been united with Tripoli, remained in the hands of the Crusaders.

The Fourth Crusade (1202-1204) was planned by Pope Innocent III. The Crusaders were originally scheduled to march east to Egypt, but later changed their plans to march into the Byzantine Empire. Two papal cities were captured: Zadar in Dalmatia (1202) and Constantinople (1204). The Crusaders established several states on parts of the disintegrating Byzantine Empire, the largest of which was the Latin Empire, which did not fall until 1261, and which controlled much of the Balkans and northwestern Asia Minor. and a number of islands in the Aegean and Ionian Seas. After the Fourth Crusade, Venice, Italy's most powerful state, monopolized trade with the countries of the East. and seized many trade and military points in Byzantium.

The Fifth Crusade (1217–1221) was an expedition to Egypt led by the Archduke Leopold VI of Austria and King András II of Hungary led by the Austro-Crusade coalition. After landing in Egypt, the Crusaders captured the fortress of Damiettat. However, it was forced to sign an armistice agreement with the Sultan of Egypt and withdraw from Egypt.

The Sixth Crusade (1228-1229) was led by Frederick II, Emperor of the "Holy Roman Empire". The Crusade led the apostles to retake Jerusalem in 1229, but was captured by the Muslims in 1244.

The Seventh Crusade (1248-1254) and the Eighth Crusade (1270) were two failed crusades against Egypt and Tunisia under the command of King Louis IX of France.

The social composition of the participants in the Crusades was very complex, and the weapons and equipment used were also very different. The Armored Rider is armed with a longsword and a heavy spear for assassination (not for throwing). Some horsemen or on foot were armed with hammers or battle axes in addition to swords. Peasants and townspeople mostly used knives, axes and spears.

The Crusaders used knightly tactics. Usually the first-line formation is used, and the "wedge-shaped" in-depth combat formation is rarely used. The knights are placed in the front, and the knights, squires and infantry are in the rear. The battle was started by cavalry engagement. As soon as the battle begins, it is divided into small groups and individual soldiers to fight a duel. There was little coordination between the knights, cavalry and infantry, and not enough attention was paid to the role of the infantry. There was also no unified command when fighting. Crusaders usually did not stay far from the barracks to pursue enemy troops. Armed with siege equipment, they used battering rams and wheeled movable siege towers to break down the walls of fortresses and castle walls. The Crusaders used large cargo ships to transport troops and weapons when they carried out joint land-sea expeditions or sea expeditions. In a joint army-navy expedition, they tried to organize a coordinated operation of the army and navy, stipulating the starting point and time of the expedition and the place and time of the rendezvous of the army and navy on enemy territory. But all the crusades were inadequately prepared. The main branch of the Turkish and Arab armies fighting against the Crusaders was the light cavalry. They were armed with bows, crossbows, sabers. Its combat qualities and mobility were superior to those of the bulky knights.

It can be said that it is also because of the existence of the Crusaders that the entire church has its current status. (To be continued......)