Friday, October 21, 2016

Visigothic Jerusalem Sovereignty Proposal

This article gets into the Jerusalem Sovereignty that the Templars were formed to protect, and the call of the Gothian Nobility (Visigoth and Ostrogothic houses united).
No automatic alt text available.

+ Gothian Nobles Formed the First Templar Order
+ Our Order has Gothian and Culdee Ecclesiastical protection
+ Our Grand Commander +Stephen is descendant of the original House of Anjou who founded the Templar, and were the first two Grand Masters from BEFORE the pope endorsed the Templar
+ Our Order has Successor Knights of the original local Grand Commanderies in England, in Germany (Saxony/Brunswick), Czech and Poland.
+ Our Order maintains a Jerusalem Presence (Priory of Salem, at a Gibeon farmland)

The Militia Nature Of the Templar 

The missions of the Templars weren't only engaged in the Holy Land, they also worked to keep the peace at home. 

500 Knights Templar defended Poland against the first mongol invasion. 

The "Otun milite Templi" signed the treaty of Westminster in 1153 that made the peace between Henry II and King Stephen. Militia of the Templars were just starting in England around that time. Later the Warwick area under their landlords / Templar commanderies had begun flourishing. These often had allegiances also at Jerusalem which could have conflicted with the allegiances back home. However they still were Templars. This is how the order works still today, under their national Nobility or Lords. However, under the Priory of Salem, we are working towards a unification of the national commanderies under one Elected Grand Master at Jerusalem (our Salem Grand Priory) 

What is the definition of a Knight (Chivralic) in international law?

We must get this definition right. There must always be to one with true sovereignty that you swear fealty to. 

Historically any militant that protected the lands of their lord (from whichever organization locally) were called Chivralic or Knights. Landlords could divide their lands under a "Knights Fee" structure. All who lived under their Knights Fee paid fealty to their Lord. 

This process is called SUBINFEUDICATION 
This is demonstrated by Lord Henry le Notte (House of Nott) who is recorded as holding the "Knights fee" land of Preston Bagot in the year 1235. This was the Balshall Commandery, and was the Grand Commandery for all of the Warwick region Templars.
Eventually 6 Templars were arrested there at Ballsall and this "Knights fee" was later transferred to the Knights Hospitallers. This specific Knight's Fee was was stolen, and yet the house of Nott has maintained the cause ever since that this Templar land was wrongfully stolen. Several chroniclers and Nobility experts have shown that this Temple Balsall was part of the earlier Earldom held by the House, and the Knights were directly under those who bore the distinction of Earls. These lands of Kineton were written in a Charter of King Edgar, as the family's "eternal inheritance".

These Templars who were living on the land lived there in the process of Subinfeudication to His, as the Templars did wherever they were. The local Abbot's name was William the Templar of Reading Abbey, who later became an Archbishop. These were the practices and laws. 

CHIVALRY in Websters 1828 Dictionary: 

In English law, a tenure of lands by knights service; that is, by the condition of performing service on horseback, or of performing some noble or military service to his lord. This was general or special; general, when the tenant held per servitium militare, without specification of the particular service; special, when the particular service was designated. When the tenant held only of the king, the tenure was regal; when he held of a common person, it was called common. This service was also grand sergeantry, as when the tenant was bound to perform service to the king in his own person; and petit sergeantry, when he was bound to yield to the king annually some small thing, as a sword or dagger. chivalry that might be held of a common person, was called escuage, scutagium, or shield serviceWebsters Dictionary 1828 -  "Chivalry"

So we can see also commoners can be Chivralics (or militia) of the Templars. (Once initiated into the ways of the order of course.) These provided service to their land lords to keep the peace in any area they operated. If they had an allegiance back home that conflicted with the Jerusalem commanders, these would be up to the commanders to settle.

Such a conflict took place in the earliest times of the Templars in England with the "Otun milite Templi", and several other supports to keep order within the realm. Other times have been documented like the time of King John, the aftermath of the signing of the Magna Carta, etc. 

Militia of the Templars in local matters is known not only in England but throughout Christendom, helping assist locals in times of need.  Till the 1300's there were very good relationships of the Templar and the people. The example shown of the Knights Fee of Preston Bagot "fee-in tail" to the House of Nott, was just one of many flourishing commanderies (now called a Preceptory) by the locals. These often had allegiancies at Jerusalem which could have conflicted with the allegiances back home. However they still were Templars. These principles of Chivalry exist within the Templars today. 

There is a lot of mis-information on the facts of the Templar structures. Some are stuck in the false belief that Monks couldn't own any lands. However, that has long been established Monks could both marry and own lands. As the Culdee were the primary Chaplains for the Templar, they serve as a good example of such structure Glastonbury/Culdean Married Abbots and Monks
However it is true that some local units of monks would add extra vows upon themselves for more protections in battle. There has always been an autonomy for each commandery and each monestary to place on vows unique to their jurisdiction.

Kings (and Queens) of Jerusalem
Templar sovereignty has been consistently maintained for the the Christian Jerusalem lands and their purpose in protecting those sovereignties, whether they be protecting Royal and Ecclesiastical titles (ie King of Jerusalem, Princes, Barons, Bishops, Archbishops or Ranks of the Templars), or whether they be protecting Christians who are seeking citizenship in the Kingdom. The Templars protect and support many lines of Nobility that maintain Jerusalem titles as their inheritance.

There have never been just one named King and/or Princes, Queens and Princesses of Jerusalem at any given time since the Crusades. There have always been numerous striving for restoration of the Kingdom. However the House of Brunswick and House of Spain have some of the strongest claims.
Charles III of Naples (head).jpg
Charles II of Naples, King of Jerusalem,
forefather of Isabella and Ferdinand

The most vocal and widely recognized Royal Houses posessing the Sovereignty of the Kingdom of Jerusalem today is the Visigothic Family ( Idalgos - Adel Gothas) of the House of Spain.  They have maintained the titles of Kings and Queens of Jerusalem as their family inheritance. The Visigothic lines gained more wider acceptance during the times of Ferdinand and Isabella.

This goes back to their Visigothic (Spanish and Gothian) lines, of which also the House of Brunswick / Gulephs has maintained a share of these rights within the Knights Templar. From ancient times the Guelphs/Welfs (House of Brunswick) were protectors of Naples and other Italian states where their Kings became the Kings of Jerusalem. One example being King Charles II of Naples, King of Jerusalem. There are many other examples of those with the title "Prince of Gothia" used the title King of Jerusalem. 

See our article, Successor of the Imperial and Royal Houses of Gothia

The article gets into succession of the houses of the Visigothic Nobility(Toulouse Gothia), the Ostrogothic Nobility (Amelung/Billung) of the Dukes of Saxony, the early Emperors. Furthermore, the "Principality of Gottingen" is the alloidial capital of the House of Brunswick.

Numerous Royal Houses also maintain the titles of Jerusalem within their inheritance. Examples abound.

Brunswick is one of those houses, via the house of Anjou. The House of Brunswick is living Nobility, and are direct successors of the original founders of the Templar (of Anjou), the two who were Grandmasters BEFORE the pope endorsed the Templar. Our family, and those aligned with us use both our family's Anjou coat of arms and Templar coat of arms. 

Henry the Lion (of Brunswick) became a major player in the Crusades and the Templar. 

The eldest son of Henry the Lion and Matilda was presumptive heir of Anjou (and King of England). 
He was heir of Anjou. The first and second Grandmasters of the Templar were of this Angevin Dynasty (Anjou). These first two Grandmasters were fully operating the Templar Order without any consent of the pope. The House of Anjou founded and led the Templar for generations, long before there was any endorsement by the pope.

These original Grand Masters were of the Visigothic Nobility click here. A generation before them, the "Prince of Gothia" had called together the first Templar at Jerusalem click here.

As Henry the Lion's, son Henry V, was their Angevin successor, it makes the house of Brunswick a worthy topic of interest for any who call themselves Templar. 
Henry the Lion founded numerous Templar Commanderies in Brunswick Germany. It is also noteworthy that Henry the Lion's third son via Matilda of Anjou was Otto IV, and he became Holy Roman Emperor.

The Queen of England today also carries the title of Jerusalem. 
The whole world witnessed when on syndicated TV, the Queen of England was pronounced  "Queen of Israel" by the Archbishop at her coronation. 

For three centuries these titles of Jerusalem were proclaimed at England over the House of Brunswick during the reign of Hanover. 
However, most do not know that in the House law of Este-Guelph Brunswick, Hanover is the Junior branch, and Brunswick-Wolfenbuettel is senior. It doesn't matter that Hanover was made an electorate within the Empire as our house has always been arch-rivals of the Habsburgs for the Imperial crown. Still all parties of the house recognize that Wolfenbuettel is senior. Still the original compacts and laws hold precedence at the founding of the house. For 300 years this Junior line of Brunswick, known as the Hannoverian Kings of England, had this title "King of Israel" pronounced over them by the Archbishops. 
Still within the house law the senior branch Brunswick-Wolfenbuettel-Oels must be restored. This title "King of Jerusalem" has not only been part of the Angevin house of Brunswick  since ancient times, it has remained operating to this present day.

During the French wars against the Royalist Templars Napoleon killed half a dozen Dukes of Brunswick, including the Grand Master of the French Templars, Louis Hercule Timoléon de Cossé-Brissac. He had become Grand Master in 1776, and was killed during the French Revolution in the cause of the Royalty.
In the aftermath of these wars, Hanover was bribed to press fraudulent claims over the senior House Brunswick younger surviving Heirs. Most of the allies of the senior line of Brunswick did not buy these claims of Hanover that they could cause Brunswick to be disinherited by the senior branch. The German federal government did not agree with seizure of Brunswick lands, and stipulated that although the lands are stolen, the heirs of the senior line should inherit (copies are in our possession). The Swiss and French courts still did maintain inheritance as belonging to the senior line Brunswick Heirs. Demands from the Emperor of Austria to restore the senior branch, and not to have Hanover invading or intermeddling with their neighbor senior branch. (These are also in our posession.) The Emperor of Austria cataloged several matters of established international law in regards to the succession of the state and intermeddling of Hanover. They conclusively proved the matters of dethroning the younger children of the last duke were in violation of the law by interfering with the continued inheritance to the senior line of Brunswick-Wolfenbuettel.
This has been republished in France, in books that demonstrate this all was illegal. Since the Brunswick youngsters were unlawfully and forcibly removed, history has been systematically attempted to be re-written as it concerns the Kingdom of Jerusalem and the Templars.

According to House law, with the failure of all these to act according to the law, there must arise a cadet branch to restore it. Prince Charles II's firstborn son Charles who immigrated to the United States is the correct progeny, not of a cadet branch, but is correctly called a senior Branch. All parties except for Hanover had initially accepted that the agnates of Chalres II would succeed to the throne, whether or not he was exiled in Geneva. This all being realized in the House of Nott-Brunswick(d'Este-Guelph), read about the


Protest was delivered to Heinrich von Hanover in 2009 before commencement of the 200th year anniversary of the Brunswick Ducal Guard ceremonies. All of the parties had met at the anniversary celebration of the Black Legion at Brunswick-Wolfenbuettel as representing the mourners who raise continual petition against the suppressed Principality of Brunswick-Wolfenbuettel-Oels.

Nevertheless, at Jerusalem there has remained a plea by the Clergy to restore the Crusader Kingdom of Jerusalem. There have consistently been Roman, Egyptian Coptic, Byzantine, Greek, Anglican and other church Bishops and Archbishops stationed at Jerusalem for the restoration of the prophesied Kingdom. This is additional proof of the continual protest and maintenance of the Christian Kingdom of Israel as maintained in the majority by those who are successors of the founders of our religion. The Clerics all have had autonomous princely authority like the Pope of Rome. 
Non-Roman Bishops (and many independent Abbots, ie Glastonbury) worldwide have had equal sovereignty as the Pope of Rome. It wasn't only the Eastern Church who has popes that are paid equal respects. The Western church (ie Columbanus the Culdee) has always had ours, though more suppressed. Rome kept some preeminence claimed in the West. However, it wasn't with such power really until Mussolini granted the Papacy with a bit more sovereignty. That is the current sovereignty they actually enjoy today as a state. However, before then, sovereignty of ecclesiastical institutions were still respected, and will continue to be in future times. Numerous charters of the Pope and numerous Monarchs confirmed such sovereignties are belonging to the Abbots and Clerics of Glastonbury.

The Jerusalem jurisdictions are distinct entities and lands that belonged to our forefathers. This struggle is central and continuous to every shade of Templar order and a great many orders of Knighthood.

Many people skip over some of the greatest authorities on history from the 19th Century, to monopolize and convolute it to say the Templars were disbanded at many times. Most of these false histories were written in the 20th and 21st Centuries. Yet numerous historians beforehand have maintained "The chain of transmission is perfect in all its links."(Mills)

Templars have consistently retained an autonomous nature, and have been preserved not only in Masonic lines in more than a dozen nations (under Thousands of law officials up to and including the Monarchs of the nations), but has been especially retained by Royalists in non-Masonic German, Non-Masonic Scottish, and Non-Masonic French courts. 

In "Mill's History of Chivalry" (19th Century Historian) it says that "the order of Templars have never been dissolved, but only suppressed". He lists the successful transmission to de Molay's successor which he performed as soon as he suspected he would be a martyr. Several other authorities on chivalry, like Mills, at the time wrote much more on the perfect transmission of Templars to these days. These included Sutherland, de Magny, Dumas, Burnes, and Gregiore.

All true French Templars rely on, the "Charter of Transmission". (This is before Templars became quasi-Masonic, but were still strictly Royalist). This charter was also confirmed by Prince Augustus Frederick who was the Grand Prior of England. The charter documented the unbroken line of French Templars successors until the French Revolution. In England, this sanctioned and approved reproduction of the Charter of Transmission required prior approval of the legal department of the British Crown, and these thereby constituted as “royal proclamations” when published. (See attached opening leaf below). It included the Royal Arms of England: 

The Charter of Transmission was republished under this title "Sketch of the History of the Knights Templars" with approval of the crown in 1840. Within the book it included several other charters such as from King James the IV of Scotland re-confirming the inheritance of the Templars in the sixteenth century. This publication constituted force of law on behalf of the Templars. This is upheld in the British Crown Office Act of 1877, Section 3.3. Since prior approval was made, it thus created a binding legal fact of public law, by force of law.

Queen Victoria's son, King Edward VII also reconfirmed these (and many other charters) when he was Grand Master of the English Templars. 

In Scotland, as in Brunswick, there was no enforcement of the demands to transfer the Templar estates to the Hospitallers. Normally new properties are immediately incorporated into an existing inventory. This happened all over Germany and England but it 
did not happen with the Templar estates in Brunswick, nor in Scotland. In Scotland King James IV acknowledged this. 
He confirmed all former grants of land made to "Sancto Hospitali de Jerusalem, et fratribus ejusdem militia Templi Salomis". 
This reference to the Templars is said to prove that the Templar Order maintaned an existence that was united with the Hopsitallers. 

Even to this day all Brunswick Houses on the Hospitallers maps of estates still list these as Templar properties. In numerous examples the Dukes of Brunswick reconfirmed the authority and titles of the Kingdom of Jerusalem in maintaining these Templar houses in Brunswick. They continued as Protectors, Grand Masters, and Grand Priors over the Templars. This only became covered up during the French revolution and culmination of the Napoleanic wars killing the vast majority of the Jerusalem Templar Nobility and Royalists. 

The following commanderies under the Hospitallers Bailwick of Brandenburg show their present commanderies in Braunschweig, Supplingenburg, Tempelhof, and Tempelburg all listed as Templars (or formerly Templars in the most recent records). This is not done for any other European Hospitaller Commanderies. The rest are just listed as Hospitaller commanderies.

In the below quote from the Chivralic Nobility expert, Mills, he confirmed that there has been a succession of Knight Templars from the twelveth century down to these days:

"The chain of transmission is perfect in all its links. Jacques de Molay, Grandmaster at the time of the persecution,  anticipating his own martyrdom appointed as his successor in power and dignity, Johannes Marcus Larmenius of Jerusalem, and from that time to the present there hsa been a regular and uninterrupted line of Grand Masters.
The charter, (high quality scan is available), by which the supreme authority has been transmitted, is judicial and conclusive evidence of the Order's continued existence. This Charter of transmission, the the signatures of the various chiefs of the Temple, is preserved at Paris, with the ancient statutes of the Order, the rituals, the records, the seals, the standards and other memorial of the early Templars.
" The brotherhood has been headed by the bravest cavaliers in France ; by men who, jealous of the dignities of knighthood, would admit no cor ruption, no base copies of the orders of chivalry, and who thought that the shield of their nobility was enriched by the impress of the Templars' red cross. Bertrand du Guesclin" was the Grand Master from 1357 till his death in 1380, and he was the only French commander who pre vailed over the chivalry of our Edward III. From 1478 to 1497, we may mark Rohert Lenoncourt, a cavalier of one of the most ancient and valiant families of Lorraine. Phillippe Chabot, a renowned captain in the reign of Francis I, wielded the staff of power from 1516 to 1543. The illustrious family of Montmorency appear as Knight Templars, and Henry, the first duke, was the chief of the Order from the year 1574 to 1614. At the close of the seventeenth century, the Grand Master was James Henry de Duras, a marshal of France, the nephew of Tur- enne, and one of the most skilful soldiers of Louis XIV. The Grand Masters from 1724 to 1776 were three princes of the royal Bourbon family. The names and years of power of these royal personagos who acknowledged the dignity of the Order of the Temple, were Louis Augustus Bourbon, Duke of Maine, 1724-1737 ; Louis Henry Bourbon Condi, 1737-1741 ; and Louis Francis Bourbon Conty, 1741-1746. The successor of these princes in the Grand Mastership of the Temple was Louis Hercules Timoleon, Duke de Cosse Brissac, the descendant of an ancient family, long celebrated in French history for its loyalty and gallant bearing. He accepted the office in 1776, and sustained it till he died in the cause of royalty at the beginning of the French Revolution. The order has now its Grand Master, Bernardus Raymundus Fabre Palaprat;1 and there are Colleges in England and in many of the chief cities in Europe."

Besides this general history by an authority on chivalry, the other points in this article have has been clearly recognized in international law in relation to many aspects of inheritance and transmission. While the Masonic side when not directly under a monarch has been still fraternally seeking the restoration of the Kingdom at Jerusalem. So on all counts, the points of sovereignty remain irrefutable in the striving for the restoration of Kingdom at Jerusalem. 

Every Christian who professes any of the basic tenants of our faith maintain this struggle. 

After Christ resurrected from the dead, this was the most important topic of the Christians:

Act 1:6 KJV - 6 "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"

We all pray His prayer "Thy Kingdom COME and will be done on earth.."

We are told for the necessities of life, we must "seek first the Kingdom of God(like Davidic prophetic Kingdom), then all these things will be added unto you." 

These things are believed in every branch of Christianity. Militant Christians who believe, all look toward this coming Kingdom of which all the nations and all twelve tribes (not just the one tribe of Judah) will be dominating. These are all built on the sovereignty of Jerusalem and Templars that are without question operating. Only recently these questions and re-writing of history has come in.

It is not only belief, but a consistant striving among all including those who havent been under the Jerusalem monarchs for a few centuries(near 100 American Templar groups). There is a common oath to strive toward the east. It's not only beliefs of all Christians, faith without works is dead. Proof we believe is shown in actions as all Christians should become Templars, and become a part of reestablishment in the East (at Jerusalem). The actions are also abundant that back up the complete belief in the whole book, which culminates in this Jerusalem Kingdom. Faith without works is dead, and whatsoever is not of faith is sin. Romans 10:17 says "Faith comes by hearing the spoken word", so gather around and support those who speak the word to help convert the lost and bring them into His fold.

The numerous Kings and Queens of Sovereign Nations being Grand Masters of the regional and National Grand Commanderies testify exhaustively to these facts of continued sovereignty of Jerusalem and the striving of all Christian Israelites to restore it. 

Within any of the above forms have been a great qualification of the transmission of sovereignty of the Kingdom of Jerusalem.

Yet still many are uneducated. "My people are destroyed for a lack of knowledge". We must educate them about the law and their heritage. 

We have copies of the most well known lawmen of Britain, France, Scotland and Germany as fighting for this Kingdom of Jerusalem through the order of Templars which protect it. 

In Britain alone we have a list of more than 1,000 very high ranking people in British society from the 14th to 19th Centuries who openly identified themselves as "Templars". These being in all levels of distinction in the records of the Law — Judges, Advocates, Jurists and the like; and the majority. click here to read the catalog of notable British Templars (post 14th century) in full.

In Brunswick and throughout Prussia (Germany) there were far, far more experts of the law protecting the Knights Templar from the 14th to 19th centuries. The periods where this all was understood more clearly, and the periods where the Christian nations thrived and were prosperous. (Contact us for an extensive list of these high ranking people in German government who were openly and boldly Templars.)

Together with the Metropolitanate of Gothia (Crimea) His Excellency has secured cooperation agreements with the successors of the Visigoths and has received recognition from the Gothian Church jurisdiction. A Constitution was agreed. On February 7th, 2015, the American Orthodox Catholic Church anointed His Excellency Abp Stephen Michael as Imperial Elector and successor of Visigothian and Ostrogothic nobility. This is recognized within the church, but it is a matter of international law as it concerns the head of the house of Brunswick-Wolfenbuettel-Oels, who is chief of the House of d'Este-Guelph. 

Tuesday, October 18, 2016

Templar Nobility via Henry the Lion (of Brunswick), His wife Matilda of Angevin (Anjou)

Henry the Lion (of Brunswick)

Henry the Lion became a major player in the Crusades and the Templar.
He was heir of Anjou. The first and second Grandmasters of the Templar were of this Angevin Dynasty (Anjou). These first two Grandmasters were fully operating the Templar Order without any consent of the pope. The House of Anjou founded and led the Templar for generations, long before there was any endorsement by the pope.
As Henry the Lion's, son Henry V, was their successor, it makes the house of Brunswick a worthy topic of interest for any who call themselves Templar.
Henry the Lion founded numerous Templar Commanderies in Brunswick Germany. It is also noteworthy that Henry the Lion's third son via Matilda of Anjou was Otto IV, and he became Holy Roman Emperor.
One of the most elite of our forbears was Henry the Lion. (d. 1195), duke of Saxony and Bavaria from 1156, the leader of the Welf family, the most powerful princely dynasty in Germany after the Staufen imperial family. He is the most prominent forefather of the House of Brunswick (Braunschweig-Wolfenbeuttel).
He had made great accomplishments on behalf of the Templars and regular Pilgrims at the Christian lands of Jersalem and at home.
He had also founded Templar military houses all over Germany. Within Brunswick alone there are numerous examples. The Templar houses at Brunswick in Osphalia and at Supplingenburg and Bodenrode, at Brunswick Castle, at Emmerstedt, at Hagen, Kattreppeln, Küblingen, at Königslutter and many more Brunswick Imperial, Ducal and Princely sites!
On his way to the holy lands he would take passage through Constantinople. Frederick I Barbarossa had reopened diplomatic negotiations with Byzantium and so it was the best option. He was highly respected by Emperor Manuel I Komnenos at Constantinople.
At the Holy Land his caravan was attacked by Saracen troops. So while he was there only on Pilgrimage and for diplomacy, it did happen he participated in some pitched battles. However these were not considered any of the larger official battles. On his arrival at Jerusalem he was met with considerable pomp, and received in state by the Crusader King Amalric.
In an extended account of the journey, Arnold of Lubeck in his "The Chronica Slavorum" described how Henry was met outside the gates of the holy city by the Knights Templar and Knights Hospitaller. He gave three eternal lamps to the Church of the Holy Sepulchre: one for the Holy Sepulchre, one for Golgotha and one for the relic of the Cross.
Arnold goes on to relate how Henry gave arms and a thousand marks to each order to help pay for lands that would support their troops. The Templars accompanied him to Bethlehem and Nazareth and bade farewell to him at Antioch.
From Antioch, despite an offer of safe-conduct from the Armenian ruler of Cilicia, the duke preferred to travel by sea to Tarsos (mod. Tarsus, Turkey) on ships provided by Bohemund III, prince of Antioch. From there he was escorted by Turkish troops to meet Qilij Arslān II, sultan of Rûm, near the latter’s capital of Ikonion (mod. Konya, Turkey), where again he was received with great respect and laden with presents. Henry subsequently returned via Constantinople and the route through the Balkans by which he had come, reaching Bavaria by December 1172.
The most significant consequence of his visit was the establishment of friendly relations with the Saljûq sultan of Rûm. These diplomatic contacts set a precedent for Frederick Barbarossa’s negotiations with QilijArslān II in 1188-1189 as he attempted to secure an unopposed passage for his army across Asia Minor during the Third Crusade (1189-1192).
According to legend, Henry witnessed a fight between a lion and a dragon while on pilgrimage. He joins the lion in its fight and they slay the dragon. The faithful lion then accompanies Henry on his return home. After its master's death, the lion refuses all food and dies of grief on Henry's grave. The people of Brunswick then erect a statue in the lion's honour.[12][13][14] The legend of Henry the Lion also inspired the Czech tale of the knight Bruncvík, which is depicted on a column on Charles Bridge in Prague.

Monday, October 17, 2016

Oels Commandery Knights and Gothian Elector ++Abp. Dr. Stephen Michael, Grand Commander for BENELUX

The Gothian Imperial Knights Templar hope many more will join us in the upcoming investiture ceremonies and lectures at the Olesnica Castle, Poland. We will be regularly utilizing the Knights Hall for these purposes. 

This Castle was also home of the last ruling Emperor of Prussia at the end of WWI where he died in exile. It is also the last resting place of our senior line Dukes of Brunswick that were fully recognized worldwide for the Imperial Princely House of Brunswick until 1884 (and now a surpressed cadet branch). This was up until recently the headquarters for the Order of Deaths Head, re-organized under the Prince Wilhem von Brunswick at His Oels castle.
The Imperial centrality of Oels was well known. After Napoleon had sacked Brunswick, and killed half a dozen Dukes on various fronts of the war, the Duke retreated there to Oels to recruit Germany's Black Legion. They almost all were recruits from this Slavic German Principality of Oels-Bernstadt. However, this was nothing new. The Brunswick hereditary succession had continued as the last descendants of the Northern Polish (Pomeranian Griffin Piast) Nobility, and being the last of the Piast Noble blood of the last Piast province of Oelsnica. 

Even to the time of the original Templars these all were directly under loyalty and command from our House headquarters first in Gottingen and later in Wolfenbuettel, continuing for 900 years.Vast areas of this part of Silesia were given by the regional nobility to the Templars. Brunswick ignored Pope Clement's order to dissolve the Templar, and Prince Otto of Brunswick did not step down as Templar commander. However he did take an additional title as Hospitaller commander. He already was dux of Supplingenburg and brother of the Duke (Monarch) of Brunswick. Hospitallers were not given any of the commanderies, but if they wanted them, they could pay the House of Brunswick for them. At that period of closure of the former Templar period, Dux Otto was able to continue his commissions for the rest of his life. After this the House of Brunswick distanced itself from Hospitallers, and kept the order going under various auspices. 

It is estimated that half of this large region of land was founded by Knights Templar.
The most well known Templar houses being:

Kalinowa-Kallen, Brožec-Brosewitz, Jawor-Jaworów
Male Jankowice-Jenkwitz, Tempelfeld-Owczany, Frauenhein-Chwalibožice
Rosenhein-Godzikowice, Hennensdor-Osiek, Psary-Hünern
Bakow-Bankau, Hennansdorf-Kowalów , and Güntersdorf-Czestoczice Commandery.

These were all subordinate to the Klein Oels Grand Commandery from the year 1200 which was subordinate to the Brunswick Priory for the greater amount of history. At least from 1303, when Otto von Brunswick became Comtur of the Order of Knights Templar at Süpplingenburg, Braunschweig.

The House of Brunswick to this day have maintained the title in international law, known as "the Prince of Oels". "Brunswick-Oels" is the official spelling on numerous legal patents.
The Kings and Queens of the House of Saxony also co-support this title, which keeps it alive on numerous fronts in international law.

Today this jurisdiction is under the Gothian Imperial Knights Templars. The regional Templar Commandery of Oels answers to the House of Nott-Brunswick, where ++Abp. Dr. Stephen Michael of BENELUX rules as Elector(Gothian Prince-Bishop) and with the Benelux jurisdiction, this has effectually revived age old Brunswick rivalry for the crown of Burgundy. It was originally secured by Emperor Otto IV of Brunswick who, and was also King of Burgundy. Currently the rivalry is between Prince-Bishop Stephen Michael and King Felipe VI of Spain.

It was at this region of BENELUX that the "Black Duke" (of Brunswick), Commander of Germany's Black Legion, fought at the head of the army that ultimately defeated Napoleon. He died gloriously in battle at Quarte Bras Belgium. The BENELUX Grand Commandery Knights all swear allegiance to the House of Brunswick. 

Together with the Ducal Guard of Brunswick, the Elector Stephen Michael Nott d'Este Guelph Brunswick met at ceremonies at the Wolfenbuettel Castle, and promised to those gathered he would work to revive Europe's Black Legion (at least ceremonially).

++ Stephen was invited to participate with the Ducal Guard of Brunswick on the 200 year anniversary of the Black Legion. This 200 year anniversary was celebrated by thousands at the event at Brunswick-Wolfenbuettel castle grounds. Medals were awarded to the Guard and participants onsite and to various members enlisted later on in the year. More than 100 men were in full Brunswick Ducal uniform, and half of them with the elite Husar regiment of the Duke's Order of Death's Head.

Thousands who attended were only celebrating for historical reasons, however, many were mourning and petitioning for restoration of the Dukedom. Several Princes, Princesses, Dukes and Barons who attended the event recognized the Guard as the true Ducal guard. These were invited also to be ceremonial guard at weddings and other royal events.

The portion of the Brunswick and Imperial Kingdom that was known as Burgandy is now named in part of the BENELUX Jurisdiction of ++Stephen where he operates as a spiritual overseer for the Orthodox Church of the Culdees, as well as Elector for the Gothian Empire. This was confirmed in the Orthodox Church by three Archbishops at a special chapel nextdoor to the ministry of foreign affairs at Berlin, where the consecration ceremony took place. The map of these territories is expanding as membership and local representatives grow. 

As Stephen Michael is heir to the crown of Charlemagne, as was claimed by his great Grandfather Charles II at Geneva, he wishes to share in this Nobillity for others. This he believes is the will of Christ. 

On the day of His anointing by the Orthodox Church at Berlin a miraculous event occured. ++Stephen was being anointed and recognized as Prince within the American Orthodox Church. It was the same day the regional highest Roman Catholic Archbishop of the Netherlands was sacked from office by 300 churches who signed a letter to the Pope, demanding He be dethroned and make way for an Orthodox priest. It was the biggest news on TV and radio. The Archbishop of Utrecht was ceremonially and officially dethroned, and Elector Abp. Stephen was installed at the same moment. They announced the older head of the regional church was no longer their leader. However, he is still in possession of some church grounds.

This was a sign from heaven that God wills it (DEUS VULT). For these and many more confirmed reasons we think the BENELUX Grand Commandery is best served by such an active leader from the House of Brunswick (cadet branch). Elector Abp. Stephen is the Grand Commander and co-equal Elector of the many state Electors within the Gothian Empire.

Who are the Gothian Imperial Knights Templars? The (GIKT) Constitution reflects these most vital matters of our order. We are a neo Templar organization, having Apostolic and orthodox traditions paramount. We have a also successors of the original Avegin line Grandmasters in our commanderies. Like the most earliest Templars we believe that Guarding Christian ceremonies, lands, holy sites, and processions (or Christendom in general) is the most vital part of the order. We pre-date the papal endorsements by a few generations. We protect Christianity at home, and later to once again to protect it at Jerusalem. We are Orthodox, meaning we follow the Daily Divine Services that are established in Christendom.

Monday, September 26, 2016

The Primitive Rule of the Templars

The Primitive Rule of the Templars

The Gothian Imperial Knights Templar (GIKT) inform all our Templar Knights to adhear to this most ancient rule of the Templars. Some codes that cannot be followed, except for in Jerusalem, should be followed at least in Spirit and under guidance of the Priory of Salem. Some items that could only be done because in a historical or technical context also should be observed to be followed at least in spirit. 

  1. The Primitive Rule of the Templars (articles 1 to 76) - (current page)
  2. Hierarchical statutes (articles 77 to 197)
  3. The election of the Master of the Order (articles 198 to 223)
  4. The Penalties (articles 224 to 278)
  5. Conventual life of the brothers (articles 279 to 385)
  6. The Chapters (articles 386 à 415)
  7. The Penitences (articles 416 to 542)
  8. Detals of Penitences (articles 543 to 656)
  9. Reception in the Order (articles 657 to 686)
This translation of the original, or primitive, Rule of the Templars is based on the 1886 edition of Henri de Curzon, La Régle du Temple as a Military Manual, or How to Deliver a Cavalry Charge. It represents the Rule given to the fledgling Knights of the Temple by the Council of Troyes, 1129, although "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." (Upton-Ward, p. 11)
This translation is excerpted from Judith Upton-Ward's The Rule of the Templars, Woodbridge: The Boydell Press, 1992, and is reprinted here with permission. The Rule of the Templars includes an introduction by Upton-Ward; it also contains the Templars' Primitive Rule and the Hierarchical Statutes; regulations governing penances, conventual life, the holding of ordinary chapters, and reception into the Order; and an appendix by Matthew Bennett, "La Régle du Temple as a Military Manual, or How to Deliver a Cavalry Charge." The book is highly recommended to those interested in the Templars or any other military order. It is now available in paperback.
The notes to the Primitive Rule, supplied by Mrs. Upton-Ward in The Rule of the Templars, are not included below. They are of considerable interest and should be consulted by those wishing to study the Rule in more detail, however.

The Primitive Rule

Here begins the prologue to the Rule of Temple

1. We speak firstly to all those who secretly despise their own will and desire with a pure heart to serve the sovereign king as a knight and with studious care desire to wear, and wear permanently, the very noble armour of obedience. And therefore we admonish you, you who until now have led the lives of secular knights, in which Jesus Christ was not the cause, but which you embraced for human favour only, to follow those whom God has chosen from the mass of perdition and whom he has ordered through his gracious mercy to defend the Holy Church, and that you hasten to join them forever.
2. Above all things, whosoever would be a knight of Christ, choosing such holy orders, you in your profession of faith must unite pure diligence and firm perseverence, which is so worthy and so holy, and is known to be so noble, that if it is preserved untainted for ever, you will deserve to keep company with the martyrs who gave their souls for Jesus Christ. In this religious order has flourished and is revitalised the order of knighthood. This knighthood despised the love of justice that constitutes its duties and did not do what it should, that is defend the poor, widows, orphans and churches, but strove to plunder, despoil and kill. God works well with us and our saviour Jesus Christ; He has sent his friends from the Holy City of Jerusalem to the marches of France and Burgundy, who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice.
3. Then we, in all joy and all brotherhood, at the request of Master Hugues de Payens, by whom the aforementioned knighthood was founded by the grace of the Holy Spirit, assembled at Troyes from divers provinces beyond the mountains on the feast of my lord St Hilary, in the year of the incarnation of Jesus Christ 1128, in the ninth year after the founding of the aforesaid knighthood. And the conduct and beginnings of the Order of Knighthood we heard in common chapter from the lips of the aforementioned Master, Brother Hugues de Payens; and according to the limitations of our understanding what seemed to us good and beneficial we praised, and what seemed wrong we eschewed.
4. And all that took place at that council cannot be told nor recounted; and so that it should not be taken lightly by us, but considered in wise prudence, we left it to the discretion of both our honourable father lord Honorius and of the noble patriarch of Jerusalem, Stephen, who knew the affairs of the East and of the Poor Knights of Christ, by the advice of the common council we praised it unanimously. Although a great number of religious fathers who assembled at that council praised the authority of our words, nevertheless we should not pass over in silence the true sentences and judgements which they pronounced.
5. Therefore I, Jean Michel, to whom was entrusted and confided that divine office, by the grace of God served as the humble scribe of the present document by order of the council and of the venerable father Bernard, abbot of Clairvaux.

The Names of the Fathers who Attended the Council

6. First was Matthew, bishop of Albano, by the grace of God legate of the Holy Church of Rome; R[enaud], archbishop of Reims; H(enri), archbishop of Sens; and then their suffragans: G(ocelin], bishop of Soissons; the bishop of Paris; the bishop of Troyes; the bishop of Orlèans; the bishop of Auxerre; the bishop of Meaux; the bishop of Chalons; the bishop of Laon; the bishop of Beauvais; the abbot of Vèzelay, who was later made archbishop of Lyon and legate of the Church of Rome; the abbot of Cîteaux; the abbot of Pontigny; the abbot of Trois-Fontaines; the abbot of St Denis de Reims; the abbot of St-Etienne de Dijon; the abbot of Molesmes; the above-named B[ernard], abbot of Clairvaux: whose words the aforementioned praised liberally. Also present were master Aubri de Reims; master Fulcher and several others whom it would be tedious to record. And of the others who have not been listed it seems profitable to furnish guarantees in this matter, that they are lovers of truth: they are count Theobald; the count of Nevers; Andrè de Baudemant. These were at the council and acted in such a manner that by perfect, studious care they sought out that which was fine and disapproved that which did not seem right.
7. And also present was Brother Hugues de Payens, Master of the Knighthood, with some of his brothers whom he had brought with him. They were Brother Roland, Brother Godefroy, and Brother Geoffroi Bisot, Brother Payen de Montdidier, Brother Archambaut de Saint-Amand. The same Master Hugues with his followers related to the above-named fathers the customs and observances of their humble beginnings and of the one who said: Ego principium qui et loquor vobis, that is to say: 'I who speak to you am the beginning,' according to one's memory.
8. It pleased the common council that the deliberations which were made there and the consideration of the Holy Scriptures which were diligently examined with the wisdom of my lord H[onorius], pope of the Holy Church of Rome, and of the patriarch of Jerusalem and with the assent of the chapter, together with the agreement of the Poor Knights of Christ of the Temple which is in Jerusalem, should be put in writing and not forgotten, steadfastly kept so that by an upright life one may come to his creator; the compassion of which Lord [is sweeter] than honey when compared with God; whose mercy resembles oine, and permits us to come to Him whom they desire to serve. Per infinita seculorum secula. Amen

Here Begins the Rule of the Poor Knighthood of the Temple

9. You who renounce your own wills, and you others serving the sovereign king with horses and arms, for the salvation of your souls, for a fixed term, strive everywhere with pure desire to hear matins and the entire service according to canonical law and the customs of the regular masters of the Holy City of Jerusalem. 0 you venerable brothers, similarly God is with you, if you promise to despise the deceitful world in perpetual love of God, and scorn the temptations of your body: sustained by the food of God and watered and instructed in the commandments of Our Lord, at the end of the divine office, none should fear to go into battle if he henceforth wears the tonsure.
10. But if any brother is sent through the work of the house and of Christianity in the East--something we believe will happen often--and cannot hear the divine office, he should say instead of matins thirteen paternosters; seven for each hour and nine for vespers. And together we all order him to do so. But those who are sent for such a reason and cannot come at the hours set to hear the divine office, if possible the set hours should not be omitted, in order to render to God his due.

The Manner in which Brothers should be Received

11. If any secular knight, or any other man, wishes to leave the mass of perdition and abandon that secular life and choose your communal life, do not consent to receive him immediately, for thus said my lord St Paul: Probate spiritus si ex Deo sunt. That is to say: 'Test the soul to see if it comes from God.' Rather, if the company of the brothers is to be granted to him, let the Rule be read to him, and if he wishes to studiously obey the commandments of the Rule, and if it pleases the Master and the brothers to receive him, let him reveal his wish and desire before all the brothers assembled in chapter and let him make his request with a pure heart.

On Excommunicated Knights

12. Where you know excommunicated knights to be gathered, there we command you to go; and if anyone there wishes to join the order of knighthood from regions overseas, you should not consider worldly gain so much as the eternal salvation of his soul. We order him to be received on condition that he come before the bishop of that province and make his intention known to him. And when the bishop has heard and absolved him, he should send him to the Master and brothers of the Temple, and if his life is honest and worthy of their company, if he seems good to the Master and brothers, let him be mercifully received; and if he should die in the meanwhile, through the anguish and torment he has suffered, let him be given all the benefits of the brotherhood due to one of the Poor Knights of the Temple.
13. Under no other circumstances should the brothers of the Temple share the company of an obviously-excommunicated man, nor take his own things; and this we prohibit strongly because it would be a fearful thing if they were excommunicated like him. But if he is only forbidden to hear the divine office, it is certainly possible to keep company with him and take his property for charity with the permission of their commander.

On Not Receiving Children

14. Although the rule of the holy fathers allows the receiving of children into a religious life, we do not advise you to do this. For he who wishes to give his child eternally to the order of knighthood should bring him up until such time as he is able to bear arms with vigour, and rid the land of the enemies of Jesus Christ. Then let the mother and father lead him to the house and make his request known to the brothers; and it is much better if he does not take the vow when he is a child, but when he is older, and it is better if he does not regret it than if he regrets it. And henceforth let him be put to the test according to the wisdom of the Master and brothers and according to the honesty of the life of the one who asks to be admitted to the brotherhood.

On Brothers who Stand Too Long in Chapel

15. It has been made known to us and we heard it from true witnesses that immoderately and without restraint you hear the divine service whilst standing. We do not ordain that you behave in this manner, on the contrary we disapprove of it. But we command that the strong as well as the weak, to avoid a fuss, should sing the psalm which is called Venite, with the invitatory and the hymn sitting down, and say their prayers in silence, softly and not loudly, so that the proclaimer does not disturb the prayers of the other brothers.
16. But at the end of the psalms, when the Gloria patri is sung, through reverence for the Holy Trinity, you will rise and bow towards the altar, while the weak and ill will incline their heads. So we command; and when the explanation of the Gospels is read, and the Te deum laudamus is sung, and while all the lauds are sung, and the matins are finished, you will be on your feet. In such a manner we command you likewise to be on your feet at matins and at all the hours of Our Lady.

On the Brothers' Dress

17. We command that all the brothers' habits should always be of one colour, that is white or black or brown. And we grant to all knight brothers in winter and in summer if possible, white cloaks; and no-one who does not belong to the aforementioned Knights of Christ is allowed to have a white cloak, so that those who have abandoned the life of darkness will recognise each other as being reconciled to their creator by the sign of the white habits: which signifies purity and complete chastity. Chastity is certitude of heart and healthiness of body. For if any brother does not take the vow of chastity he cannot come to eternal rest nor see God, by the promise of the apostle who said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum videbit. That is to say: 'Strive to bring peace to all, keep chaste, without which no-one can see God.
18. But these robes should be without any finery and without any show of pride. And so we ordain that no brother will have a piece of fur on his clothes, nor anything else which belongs to the usages of the body, not even a blanket unless it is of lamb's wool or sheep's wool. We command all to have the same, so that each can dress and undress, and put on and take off his boots easily. And the Draper or the one who is in his place should studiously reflect and take care to have the reward of God in all the above-mentioned things, so that the eyes of the envious and evil-tongued cannot observe that the robes are too long or too short; but he should distribute them so that they fit those who must wear them, according to the size of each one.
19. And if any brother out of a feeling of pride or arrogance wishes to have as his due a better and finer habit, let him be given the worst. And those who receive new robes must immediately return the old ones, to be given to the squires and sergeants and often to the poor, according to what seems good to the one who holds that office.

On Shirts

20. Among the other things, we mercifully rule that, because of the great intensity of the heat which exists in the East, from Easter to All Saints, through compassion and in no way as a right, a linen shirt shalt be given to any brother who wishes to wear it.

On Bed Linen

21. We command by common consent that each man shall have clothes and bed linen according to the discretion of the Master. It is our intention that apart from a mattress, one bolster and one blanket should be sufficient for each; and he who lacks one of these may have a rug, and he may use a linen blanket at all times, that is to say with a soft pile. And they will at all times sleep dressed in shirt and breeches and shoes and belts, and where they sleep shall be lit until morning. And the Draper should ensure that the brothers are so well tonsured that they may be examined from the front and from behind; and we command you to firmly adhere to this same conduct with respect to beards and moustaches, so that no excess may be noted on their bodies.

On Pointed Shoes' and Shoe-Laces

22. We prohibit pointed shoes and shoe-laces and forbid any brother to wear them; nor do we permit them to those who serve the house for a fixed term; rather we forbid them to have shoes with points or laces under any circumstances. For it is manifest and well known that these abominable things belong to pagans. Nor should they wear their hair or their habits too long. For those who serve the sovereign creator must of necessity be born within and without through the promise of God himself who said: Estote mundi quia ego mundus sum. That is to say: 'Be born as I am born.

How They Should Eat

23. In the palace, or what should rather be called the refectory, they should eat together. But if you are in need of anything because you are not accustomed to the signs used by other men of religion, quietly and privately you should ask for what you need at table, with all humility and submission. For the apostle said: Manduca panem tuum cum silentio. That is to say: 'Eat your bread in silence.' And the psalmist: Posui ori meo custodiam. That is to say: 'I held my tongue.' That is, 'I thought my tongue would fail me.' That is, 'I held my tongue so that I should speak no ill.

On the Reading of the Lesson

24. Always, at the convent's dinner and supper, let the Holy Scripture be read, if possible. If we love God and all His holy words and His holy commandments, we should desire to listen attentively; the reader of the lesson will tell you to keep silent before he begins to read.

On Bowls and Drinking Vessels

25. Because of the shortage of bowls, the brothers will eat in pairs, so that one may study the other more closely, and so that neither austerity nor secret abstinence is introduced into the communal meal. And it seems just to us that each brother should have the same ration of wine in his cup.

On the Eating of Meat

26. It should be sufficient for you to eat meat three times a week, except at Christmas, All Saints, the Assumption and the feast of the twelve apostles. For it is understood that the custom of eating flesh corrupts the body. But if a fast when meat must be forgone falls on a Tuesday, the next day let it be given to the brothers in plenty. And on Sundays all the brothers of the Temple, the chaplains and the clerks shall be given two meat meals in honour of the holy resurrection of Jesus Christ. And the rest of the household, that is to say the squires and sergeants, shall be content with one meal and shall be thankful to God for it.

On Weekday Meals

27. On the other days of the week, that is Mondays, Wednesdays and even Saturdays, the brothers shall have two or three meals of vegetables or other dishes eaten with bread; and we intend that this should be sufficient and command that it should be adhered to. For he who does not eat one meal shall eat the other.

On Friday Meals

28. On Fridays, let lenten meat be given communally to the whole congregation, out of reverence for the passion of Jesus Christ; and you will fast from All Saints until Easter, except for Christmas Day, the Assumption and the feast of the twelve apostles. But weak and sick brothers shall not be kept to this. From Easter to All Saints they may eat twice, as long as there is no general fast.

On Saying Grace

29. Always after every dinner and supper all the brothers should give thanks to God in silence, if the church is near to the palace where they eat, and if it is not nearby, in the place itself. With a humble heart they should give thanks to Jesus Christ who is the Lord Provider. Let the remains of the broken bread be given to the poor and whole loaves be kept. Although the reward of the poor, which is the kingdom of heaven, should be given to the poor without hesitation, and the Christian faith doubtless recognises you among them, we ordain that a tenth part of the bread be given to your Almoner.

On Taking Collation

30. When daylight fades and night falls listen to the signal of the bell or the call to prayers, according to the customs of the country, and all go to compline. But we command you first to take collation; although we place this light meal under the arbitration and discretion of the Master. When he wants water and when he orders, out of mercy, diluted wine, let it be given sensibly. Truly, it should not be taken to excess, but in moderation. For Solomon said: Quia vinum facit apostatare sapientes.ÃÃ ÄÄThat is to say that wine corrupts the wise.

On Keeping Silence

31. When the brothers come out of compline they have no permission to speak openly except in an emergency. But let each go to his bed quietly and in silence, and if he needs to speak to his squire, he should say what he has to say softly and quietly. But if by chance, as they come out of compline, the knighthood or the house has a serious problem which must be solved before morning, we intend that the Master or a party of elder brothers who govern the Order under the Master, may speak appropriately. And for this reason we command that it should be done in such a manner.
32. For it is written: In multiloquio non effugies peccatum. That is to say that to talk too much is not without sin. And elsewhere: Mors et vita in manibus lingue. That is to say: 'Life and death are in the power of the tongue.' And during that conversation we altogether prohibit idle words and wicked bursts of laughter. And if anything is said during that conversation that should not be said, when you go to bed we command you to say the paternoster prayer in all humility and pure devotion.

On Ailing Brothers

33. Brothers who suffer illness through the work of the house may be allowed to rise at matins with the agreement and permission of the Master or of those who are charged with that office. But they should say instead of matins thirteen paternosters, as is established above, in such a manner that the words reflect the heart. Thus said David: Psallite sapienter. That is to say: 'Sing wisely.' And elsewhere the same David said: In conspectu Angelorum psallam tibi. That is to say: 'I will sing to you before the angels.' And let this thing be at all times at the discretion of the Master or of those who are charged with that office.

On the Communal Life

34. One reads in the Holy Scriptures: Dividebatur singulis prout cuique opus erat. That is to say that to each was given according to his need. For this reason we say that no-one should be elevated among you, but all should take care of the sick; and he who is less ill should thank God and not be troubled; and let whoever is worse humble himself through his infirmity and not become proud through pity. In this way all members will live in peace. And we forbid anyone to embrace excessive abstinence; but firmly keep the communal life.

On the Master

35. The Master may give to whomsoever he pleases the horse and armour and whatever he likes of another brother, and the brother to whom the given thing belongs should not become vexed or angry: for be certain that if he becomes angry he will go against God.

On Giving Counsel

36. Let only those brothers whom the Master knows will give wise and beneficial advice be called to the council; for this we command, and by no means everyone should be chosen. For when it happens that they wish to treat serious matters like the giving of communal land, or to speak of the affairs of the house, or receive a brother, then if the Master wishes, it is appropriate to assemble the entire congregation to hear the advice of the whole chapter; and what seems to the Master best and most beneficial, let him do it.

On Brothers Sent Overseas

37. Brothers who are sent throughout divers countries of the world should endeavour to keep the commandments of the Rule according to their ability and live without reproach with regard to meat and wine, etc. so that they may receive a good report from outsiders and not sully by deed or word the precepts of the Order, and so that they may set an example of good works and wisdom; above all so that those with whom they associate and those in whose inns they lodge may be bestowed with honour. And if possible, the house where they sleep and take lodging should not be without light at night, so that shadowy enemies may not lead them to wickedness, which God forbids them.

On Keeping the Peace

38. Each brother should ensure that he does not incite another brother to wrath or anger, for the sovereign mercy of God holds the strong and weak brother equal, in the name of charity.

How the Brothers Should Go About

39. In order to carry out their holy duties and gain the glory of the Lord's joy and to escape the fear of hell-fire, it is fitting that all brothers who are professed strictly obey their Master. For nothing is dearer to Jesus Christ than obedience. For as soon as something is commanded by the Master or by him to whom the Master has given the authority, it should be done without delay as though Christ himself had commanded it. For thus said Jesus Christ through the mouth of David, and it is true: Ob auditu auris obedivit mihi. That is to say: 'He obeyed me as soon as he heard me.
40. For this reason we pray and firmly command the knight brothers who have abandoned their own wills and all the others who serve for a fixed term not to presume to go out into the town or city without the permission of the Master or of the one who is given that office; except at night to the Sepulchre and the places of prayer which lie within the walls of the city of Jerusalem.
41. There, brothers may go in pairs, but otherwise may not go out by day or night; and when they have stopped at an inn, neither brother nor squire nor sergeant may go to another's lodging to see or speak to him without permission, as is said above. We command by common consent that in this Order which is ruled by God, no brother should fight or rest according to his own will, but according to the orders of the Master, to whom all should submit, that they may follow this pronouncement of Jesus Christ who said: Non veni facere voluntatem meam, sed ejus que misit me, patris. That is to say: 'I did not come to do my own will, but the will of my father who sent me.

How they should Effect an Exchange

42. Without permission from the Master or from the one who holds that office, let no brother exchange one thing for another, nor ask to, unless it is a small or petty thing.

On Locks

43. Without permission from the Master or from the one who holds that office, let no brother have a lockable purse or bag; but commanders of houses or provinces and Masters shall not be held to this. Without the consent of the Master or of his commander, let no brother have letters from his relatives or any other person; but if he has permission, and if it please the Master or the commander, the letters may be read to him.

On Secular Gifts

44. If anything which cannot be conserved, like meat, is given to any brother by a secular person in thanks, he should present it to the Master or the Commander of Victuals. But if it happens that any of his friends or relatives has something that they wish to give only to him, let him not take it without the permission of the Master or of the one who holds that office. Moreover, if the brother is sent any other thing by his relatives, let him not take it without the permission of the Master or of the one who holds that office. We do not wish the commanders or baillis, who are especially charged to carry out this office, to be held to this aforementioned rule.

On Faults

45. If any brother, in speaking or soldiering, or in any other way commits a slight sin, he himself should willingly make known the fault to the Master, to make amends with a pure heart. And if he does not usually fail in this way let him be given a light penance, but if the fault is very serious let him go apart from the company of the brothers so that he does not eat or drink at any table with them, but all alone; and he should submit to the mercy and judgement of the Master and brothers, that he may be saved on the Day of Judgement.

On Serious Faults

46. Above all things, we should ensure that no brother, powerful or not powerful, strong or weak, who wishes to promote himself gradually and become proud and defend his crime, remain unpunished. But if he does not wish to atone for it let him be given a harsher punishment. And if by pious counsel prayers are said to God for him, and he does not wish to make amends, but wishes to boast more and more of it, let him be uprooted from the pious flock; according to the apostle who says: Auferte malum ex vobis. That is to say: 'Remove the wicked from among you.' It is necessary for you to remove the wicked sheep from the company of faithful brothers.
47. Moreover the Master, who should hold in his hand the staff and rod- the staff with which to sustain the weaknesses and strengths of others; the rod with which to beat the vices of those who sin--for love of justice by counsel of the patriarch, should take care to do this. But also, as my lord St Maxime said: 'May the leniency be no greater than the fault; nor excessive punishment cause the sinner to return to evil deeds.

On Rumour

48. We command you by divine counsel to avoid a plague: envy, rumour, spite, slander. So each one should zealously guard against what the apostle said: Ne sis criminator et susurro in populo. That is to say: 'Do not accuse or malign the people of God.' But when a brother knows for certain that his fellow brother has sinned, quietly and with fraternal mercy let him be chastised privately between the two of them, and if he does not wish to listen, another brother should be called, and if he scorns them both he should recant openly before the whole chapter. Those who disparage others suffer from a terrible blindness and many are full of great sorrow that they do not guard against harbouring envy towards others; by which they shall be plunged into the ancient wickedness of the devil.

Let None Take Pride in his Faults

49. Although all idle words are generally known to be sinful, they will be spoken by those who take pride in their own sin before the strict judge Jesus Christ; which is demonstrated by what David said: Obmutui et silui a bonis. That is to say that one should refrain from speaking even good, and observe silence. Likewise one should guard against speaking evil, in order to escape the penalty of sin. We prohibit and firmly forbid any brother to recount to another brother nor to anyone else the brave deeds he has done in secular life, which should rather be called follies committed in the performance of knightly duties, and the pleasures of the flesh that he has had with immoral women; and if it happens that he hears them being told by another brother, he should immediately silence him; and if he cannot do this, he should straightaway leave that place and not give his heart's ear to the pedlar of filth.

Let None Ask

50. This custom among the others we command you to adhere to strictly and firmly: that no brother should explicitly ask for the horse or armour of another. It will therefore be done in this manner: if the infirmity of the brother or the frailty of his animals or his armour is known to be such that the brother cannot go out to do the work of the house without harm, let him go to the Master, or to the one who is in his place in that office after the Master, and make the situation known to him in pure faith and true fraternity, and henceforth remain at the disposal of the Master or of the one who holds that office.

On Animals and Squires

51. Each knight brother may have three horses and no more without the permission of the Master, because of the great poverty which exists at the present time in the house of God and of the Temple of Solomon. To each knight brother we grant three horses and one squire, and if that squire willingly serves charity, the brother should not beat him for any sin he commits.

That No Brother May Have an Ornate Bridle

52. We utterly forbid any brother to have gold or silver on his bridle, nor on his stirrups, nor on his spurs. That is, if he buys them; but if it happens that a harness is given to him in charity which is so old that the gold or silver is tarnished, that the resplendent beauty is not seen by others nor pride taken in them: then he may have them. But if he is given new equipment let the Master deal with it as he sees fit.

On Lance Covers

53. Let no brother have a cover on his shield or his lance, for it is no advantage, on the contrary we understand that it would be very harmful.

On Food Bags

54. This command which is established by us it is beneficial for all to keep and for this reason we ordain that it be kept henceforth, and that no brother may make a food bag of linen or wool, principally, or anything else except a profinel.

On Hunting

55. We collectively forbid any brother to hunt a bird with another bird. It is not fitting for a man of religion to succumb to pleasures, but to hear willingly the commandments of God, to be often at prayer and each day to confess tearfully to God in his prayers the sins he has committed. No brother may presume to go particularly with a man who hunts one bird with another. Rather it is fitting for every religious man to go simply and humbly without laughing or talking too much, but reasonably and without raising his voice and for this reason we command especially all brothers not to go in the woods with longbow or crossbow to hunt animals or to accompany anyone who would do so, except out of love to save him from faithless pagans. Nor should you go after dogs, nor shout or chatter, nor spur on a horse out of a desire to capture a wild beast.

On the Lion

56. It is the truth that you especially are charged with the duty of giving your souls for your brothers, as did Jesus Christ, and of defending the land from the unbelieving pagans who are the enemies of the son of the Virgin Mary. This above-mentioned prohibition of hunting is by no means intended to include the lion, for he comes encircling and searching for what he can devour, his hands against every man and every man's hand against him.

How They May Have Lands and Men

57. This kind of new order we believe was born out of the Holy Scriptures and divine providence in the Holy Land of the Fast. That is to say that this armed company of knights may kill the enemies of the cross without sinning. For this reason we judge you to be rightly called knights of the Temple, with the double merit and beauty of probity, and that you may have lands and keep men, villeins and fields and govern them justly, and take your right to them as it is specifically established.

On Tithes

58. You who have abandoned the pleasant riches of this world, we believe you to have willingly subjected yourselves to poverty; therefore we are resolved that you who live the communal life may receive tithes. If the bishop of the place, to whom the tithe should be rendered by right, wishes to give it to you out of charity, with the consent of his chapter he may give those tithes which the Church possesses. Moreover, if any layman keeps the tithes of his patrimony, to his detriment and against the Church, and wishes to leave them to you, he may do so with the permission of the prelate and his chapter.

On Giving Judgement

59. We know, because we have seen it, that persecutors and people who like quarrels and endeavour to cruelly torment those faithful to the Holy Church and their friends, are without number. By the clear judgement of our council, we command that if there is anyone in the parties of the East or anywhere else who asks anything of you, for faithful men and love of truth you should judge the thing, if the other party wishes to allow it. This same commandment should be kept at all times when something is stolen from you.

On Elderly Brothers

60. We command by pious counsel that ageing and weak brothers be honoured with diligence and given consideration according to their frailty; and, kept well by the authority of the Rule in those things which are necessary to their physical welfare, should in no way be in distress.

On Sick Brothers

61. Let sick brothers be given consideration and care and be served according to the saying of the evangelist and Jesus Christ: Infirmus fui et visitastis me. That is to say: 'I was sick and you visited me'; and let this not be forgotten. For those brothers who are wretched should be treated quietly and with care, for which service, carried out without hesitation, you will gain the kingdom of heaven.
Therefore we command the Infirmarer to studiously and faithfully provide those things which are necessary to the various sick brothers, such as meat, flesh, birds and all other foods which bring good health, according to the means and the ability of the house.

On Deceased Brothers

62. When any brother passes from life to death, a thing from which no one is exempt, we command you to sing mass for his soul with a pure heart, and have the divine office performed by the priests who serve the sovereign king and you who serve charity for a fixed term and all the brothers who are present where the body lies and serve for a fixed term should say one hundred paternosters during the next seven days. And all the brothers who are under the command of that house where the brother has passed away should say the hundred paternosters, as is said above, afrer the death of the brother is known, by God's mercy. Also we pray and command by pastoral authority that a pauper be fed with meat and wine for forty days in memory of the dead brother, just as if he were alive. We expressly forbid all other offerings which used to be made at will and without discretion by the Poor Knights of the Temple on the death of brothers, at the feast of Easter and at other feasts.
63. Moreover, you should profess your faith with a pure heart night and day that you may be compared in this respect to the wisest of all the prophets, who said: Calicem salutaris accipiam. That is to say: 'I will take the cup of salvation.' Which means: 'I will avenge the death of Jesus Christ by my death. For just as Jesus Christ gave his body for me, I am prepared in the same way to give my soul for my brothers.' This is a suitable offering; a living sacrifice and very pleasing to God.

On the Priests and Clerks who Serve Charity

64. The whole of the common council commands you to render all offerings and all kinds of alms in whatever manner they may be given, to the chaplains and clerks and to others who remain in charity for a fixed term. According to the authority of the Lord God, the servants of the Church may have only food and clothing, and may not presume to have anything else unless the Master wishes to give them anything willingly out of charity.

On Secular Knights

65. Those who serve out of pity and remain with you for a fixed term are knights of the house of God and of the Temple of Solomon; therefore out of pity we pray and finally command that if during his stay the power of God takes any one of them, for love of God and out of brotherly mercy, one pauper be fed for seven days for the sake of his soul, and each brother in that house should say thirty paternosters.

On Secular Knights who Serve for a Fixed Term

66. We command all secular knights who desire with a pure heart to serve Jesus Christ and the house of the Temple of Solomon for a fixed term to faithfully buy a suitable horse and arms, and everything that will be necessary for such work. Furthermore, we command both parties to put a price on the horse and to put the price in writing so that it is not forgotten; and let everything that the knight, his squire and horse need, even horseshoes, be given out of fraternal charity according to the means of the house. If, during the fixed term, it happens by chance that the horse dies in the service of the house, if the house can afford to, the Master should replace it. If, at the end of his tenure, the knight wishes to return to his own country, he should leave to the house, out of charity, half the price of the horse, and the other half he may, if he wishes, receive from the alms of the house.

On the Commitment of Sergeants

67. As the squires and sergeants who wish to serve charity in the house of the Temple for the salvation of their souls and for a fixed term come from divers regions, it seems to us beneficial that their promises be received, so that the envious enemy does not put it in their hearts to repent of or renounce their good intentions.

On White Mantles

68. By common counsel of all the chapter we forbid and order expulsion, for common vice, of anyone who without discretion was in the house of God and of the Knights of the Temple; also that the sergeants and squires should not have white habits, from which custom great harm used to come to the house; for in the regions beyond the mountains false brothers, married men and others who said they were brothers of the Temple used to be sworn in; while they were of the world. They brought so much shame to us and harm to the Order of Knighthood that even their squires boasted of it; for this reason numerous scandals arose. Therefore let them assiduously be given black robes; but if these cannot be found, they should be given what is available in that province; or what is the least expensive, that is burell.

On Married Brothers

69. If married men ask to be admitted to the fraternity, benefice and devotions of the house, we permit you to receive them on the following conditions: that after their death they leave you a part of their estate and all that they have obtained henceforth. Meanwhile, they should lead honest lives and endeavour to act well towards the brothers. But they should not wear white habits or cloaks; moreover, if the lord should die before his lady, the brothers should take part of his estate and let the lady have the rest to support her during her lifetime; for it does not seem right to us that such confréres should live in a house with brothers who have promised chastity to God.

On Sisters

70. The company of women is a dangerous thing, for by it the old devil has led many from the straight path to Paradise. Henceforth, let not ladies be admitted as sisters into the house of the Temple; that is why, very dear brothers, henceforth it is not fitting to follow this custom, that the flower of chastity is always maintained among you.

Let Them Not Have Familiarity with Women

71. We believe it to be a dangerous thing for any religious to look too much upon the face of woman. For this reason none of you may presume to kiss a woman, be it widow, young girl, mother, sister, aunt or any other; and henceforth the Knighthood of Jesus Christ should avoid at all costs the embraces of women, by which men have perished many times, so that they may remain eternally before the face of God with a pure conscience and sure life.

Not Being Godfathers

72. We forbid all brothers henceforth to dare to raise children over the font and none should be ashamed to refuse to be godfathers or godmothers; this shame brings more glory than sin.

On the Commandments

73. All the commandments which are mentioned and written above in this present Rule are at the discretion and judgement of the Master.

These are the Feast Days and Fasts that all the Brothers should Celebrate and Observe

74. Let it be known to all present and future brothers of the Temple that they should fast at the vigils of the twelve apostles. That is to say: St Peter and St Paul; St Andrew; St James and St Philip; St Thomas; St Bartholomew; Sts. Simon and Jude St James; St Matthew. The vigil of St John the Baptist; the vigil of the Ascension and the two days before, the rogation days; the vigil of Pentecost; the ember days; the vigil of St Laurence; the vigil of Our Lady in mid-August; the vigil of All Saints; the vigil of Epiphany. And they should fast on all the above-mentioned days according to the commandments of Pope Innocent at the council which took place in the city of Pisa. And if any of the above-mentioned feast days fall on a Monday, they should fast on the preceding Saturday. If the nativity of Our Lord falls on a Friday, the brothers should eat meat in honour of the festival. But they should fast on the feast day of St Mark because of the Litany: for it is established by Rome for the mortality of men. However, if it falls during the octave of Easter, they should not fast.

These are the Feast Days which should be Observed in the House of the Temple

75. The nativity of Our Lord; the feast of St Stephen; St John the Evangelist; the Holy Innocents; the eighth day of Christmas, which is New Year's Day; Epiphany; St Mary Candlemas; St Mathias the Apostle; the Annunciation of Our Lady in March; Easter and the three days following; St George; Sts Philip and James, two apostles; the finding of the Holy Cross; the Ascension of Our Lord; Pentecost and the two days following; St John the Baptist; St Peter and St Paul, two apostles; St Mary Magdalene; St James the Apostle; St Laurence; the Assumption of Our Lady; the nativity of Our Lady; the Exaltation of the Holy Cross; St Matthew the Apostle; St Michael; Sts Simon and Jude; the feast of All Saints; St Martin in winter; St Catherine in winter; St Andrew; St Nicholas in winter; St Thomas the Apostle.
76. None of the lesser feasts should be kept by the house of the Temple. And we wish and advise that this be strictly kept and adhered to: that all the brothers of the Temple should fast from the Sunday before St Martin's to the nativity of Qur Lord, unless illness prevents them. And if it happens that the feast of St Martin falls on a Sunday, the brothers should go without meat on the preceding Sunday.
Copyright (C) 1992, J. M. Upton-Ward. Excerpted here by kind permission of the author. This file may be copied on the condition that the entire contents,including the header and this copyright notice, remain intact.

Join the Imperial Goths


Email *

Message *