By J.M. Upton-Ward
The Order of the Knights Templar, whose unique function used to be to guard pilgrims to the Holy Land, was once first given its personal Rule in 1129, formalising the phenomenal mixture of soldier and monk. This translation of Henri de Curzon's 1886 variation of the French Rule is derived from the 3 extant medieval manuscripts. either monastic rule and army guide, the rule of thumb is a different record and a huge old resource. It contains the Primitive Rule, Hierarchical Statutes, Penances, Conventual existence, the preserving of standard Chapters, additional information on Penances, and Reception into the Order. There are information of garments, armour and gear; directions on behavior whereas on crusade; info at the lifestyle of contributors of the order and at the self-discipline which made it an impressive struggling with strength. the guideline developed over virtually a hundred and fifty years of the Order's background, and is hence a dynamic piece of labor, displaying how the Templars tailored to political switch and formulated their disciplinary code. An advent offers the historic heritage to the guideline and summarises a number of the sections. An appendix via MATTHEW BENNETT discusses the army implications. J.M. UPTON-WARD won her M.Phil. on the college of examining.
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Additional info for The Rule of the Templars
For Gregory, the 'warfare of Christ' came to mean armed clashes of feudal knights on the battlefields of Christendom, and the true milites Christi were those laymen who fought with material weapons in the interests of the Church. Until that time, laymen could hope for the absolution of their sins only by being founders or benefactors of a monastic order, or by taking the habit. 5 However, the religious vocation maintained its superior status over the call to arms. St Bernard states that it is permissible for these milites Christi to 'strike with the sword ...
In the debate concerning the 'authorship' of the Primitive Rule it must not be forgotten that the Order had been in existence for several years and had built up its own traditions and customs before Hugues de Payens' appearance at the Council of Troyes. To a considerable extent, then, the Primitive Rule is based upon existing practices. However, these practices must have been modified by the council 49 L. S. Phil. thesis 1986), p. 86 casts doubt on the existence of some of them. See S. Cerrini's survey of all the known manuscripts (six Latin, four French), S.
Cit. 56 Rule §18. Page 13 ant innovation would go unmentioned in the translation if it had been introduced by that time, especially as there are other instances in which the French differs from the Latin when customs have changed. Two important examples of this concern a probationary period and contact with excommunicated people. 58 Whilst the first example may be considered a scribal omission, the second is obviously deliberate, and both may be taken as evidence that the Order was widening its net and relaxing its requirements for entry.