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The following extracts come from the Primitive Rule of the Templars:

Each brother of the Temple should know that he is not committed to anything so much as to serve God, and each one should apply all his study and understanding to this.

(Article 279) Each brother is required to do all noble actions and to say all good words.

(Article 325) Each brother should strive to live honestly and to set a good example to secular people and to other orders in everything, in such a way that those who see him cannot notice anything bad in his behaviour . . . nor in any of his actions and works.

(Article 340) Each brother should ensure that the other brothers, especially his companions, behave well like worthy men . . . and that the others do not let themselves go nor elevate themselves and do things which are against the honesty and good customs of our house.

(Article 367)“There is no distinction of persons among them, and deference is shown to merit rather than to noble blood. They rival one another in mutual consideration, and they carry one another’s burdens, thus fulfilling the law of The Lord.

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They think not of glory and seek to be formidable rather than flamboyant. At the same time, they are not quarrelsome, rash or unduly hasty, but soberly, prudently and providently drawn up into orderly ranks . . .Thus in a wondrous and unique manner they appear gentler than lambs, yet fiercer than lions.

I do not know if it would be more appropriate to refer to them as monks or soldiers, unless it would be better to recognize them as being both. Indeed they lack neither monastic meekness nor military might. What can we say of this, except that “this has been done by the Lord and it is marvellous in our eyes.

Personal Commitment

For Templars the Order is a way of life (“ordo vitae”) according to the Rule, freely chosen but nonetheless binding on their honour.

Prayers and participation in the life of the Church help Templars to lead the life in service to The Lord God which they are bound.

Moral obligations in personal, family, professional and public life follow from the claims which chivalry makes on Templars.

Templars are under an obligation to take part in the community life of the Order, particularly in events and meetings organized by the Order.

Templars contribute financially to furthering the work of the Order, as best as their personal means allow.

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A Short History of the Knights Templar

The medieval Knights Templar, best known to us today as the famed warriors of the Crusades, were a devout military religious Order that uniquely combined the roles of knight and monk in a way the Western medieval world had never seen before. Originally they were known as the Poor Knights of Christ and the Temple of Solomon, or, more simply, as the Knights Templar. In a famous letter written in the 1130s, In Praise of the New Knighthood, St Bernard of Clairvaux elevated the Templar Order above all other Orders of the day, establishing the image of the Templars as a fierce spiritual militia for Christ. He regarded them as a “new species of knighthood, previously unknown in the secular world…” To him, they were a unique combination of knight and monk; to later historians, they were the first military order, soon imitated by the Knights Hospitaller, by several Spanish orders and, by the end of the 12th century, by the Teutonic Knights. As a holy militia fighting for Christ, the Templars were willing to put aside the usual temptations of ordinary secular life for an arduous, dedicated life of service. Ever since then, the legacy of the Templars has been, first and foremost, the concept of service.

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 The Templars officially originated in the Latin Kingdom of Jerusalem in 1118 A.D., when nine knights, mainly French, vowed to protect pilgrims on the dangerous roads leading to Jerusalem. These courageous knights gained the favor of King Baldwin II of Jerusalem who granted them part of his palace for their headquarters, which was located in the southeastern part of the Temple Mount, called “Solomon’s Temple”. Encouraged by King Baldwin II and Warmund of Picquigny, Patriarch of Jerusalem, they were generally seen as complementary to the Hospitallers (recognized as an Order of the Church by the papacy in 1113, but not militarized until the 1130s), who cared for sick and weary pilgrims in their convent in Jerusalem. The Templars’ services were welcomed and greatly appreciated. But it is important to realize that at this early juncture when they were based at the Temple Mount area, the Templars were not yet an official monastic Order—the protagonists were seculars imbued with a desire to fulfill the biblical injunction to love thy neighbour, but they were not yet a monastic Order. During the first nine years of the Order (1119-28), contrary to assumptions often made today, the Templars would not have been wearing their trademark white mantles, as they began wearing them after the church Council of Troyes in 1129 when they were given a religious Rule and a white mantle. The famous red cross on their mantle was added later when Pope Eugenius III (1145-53) allowed them to wear it as a symbol of Christian martyrdom.
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With only nine knights at their inception, scholars acknowledge that it seems as though no major efforts were made to recruit any new members until around 1128, when most of the original knights had returned to France and the Council of Troyes began (Jan. 1129) and they became officially recognized by the papacy. By the 1170s, there were about 300 knights based in the Kingdom of Jerusalem itself and more in other areas., and by the 1180s, there were at least 600 knights in Jerusalem alone. After 1129, the Order grew exponentially with many thousands of knights and it then became increasingly powerful.
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At the Council of Troyes in Champagne, the status of the Templar Order underwent a dramatic change.Thanks to the significant contribution of Bernard of Clairvaux, the knights were then officially accepted by Matthew of Albano, the papal legate. This recognition was quite extraordinary for the times, as for such a tiny Order of only nine men to get this type of recognition was rather unusual, as many other Orders of the day had to wait much longer to achieve a similar status. At the Council of Troyes, the Templars were given a proper Rule, written in Latin, which ran to 72 clauses. The impetus given by papal approval and the extraordinary publicity generated by the visits of the leaders to France, England and Scotland in the months before the council ensured that the “New Knighthood” would long outlive its founders.

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Papal recognition at Troyes was followed by the issue of three key bulls, which established the Temple as a privileged Order under Rome. Omne Datum Optimum (1139) consolidated the Order’s growing material base by allowing spoils taken in battle to be retained for the furtherance of the holy war, placing donations directly under papal protection, and granting exemption from payment of tithes. It also strengthened the structure of the Order by making all members answerable to the Master and by adding a new class of Templar priests to the existing organization of knights and sergeants. The Templars could now possess their own oratories, where they could hear divine office and bury their dead. Milites Templi (1144) ordered the clergy to protect the Templars and encouraged the faithful to contribute to their cause, while at the same time allowing the Templars to make their own collections once a year, even in areas under interdict. Milita Dei (1145) consolidated the Order’s independence of the local clerical hierarchy by giving the Templars the right to take tithes and burial fees and to bury their dead in their own cemeteries.

As these privileges indicate, during the 1130s, the fledging Order had attracted increasing numbers of major donors, for it proved to be especially popular with that sector of the French aristocracy which held castles and estates and could mobilize vassals, albeit on a modest scale. In fact, the scale of this sudden, unprecented rise was extraordinary, something hardly seen before or since. The rulers of Aragon and Portugal, confronted directly with the problems of warfare on a volatile frontier, realized their military value more quickly than most others. The Templars began to accumulate a substantial landed base in the West, not only in Francia, Provence, Iberia and England, where they were first known, but also in Italy, Germany and Dalmatia and, with the Latin conquests of Cyprus from 1191 and of the Morea from 1204, in those regions as well. By the late 13th century they may have had as many as 870 castles, preceptories and subsidiary houses spread across Latin Christendom. During the 12th and 13th centuries these properties were built into a network of support which provided men, horses, money and supplies for the Templars in the East.

The development of a role as bankers arose out of these circumstances, for they were well placed to offer credit and change specie through their holdings in both east and west. It was a short step to move into more general finance, unconnected to crusading activity by the 1290s their house in Paris could offer a deposit bank with a cash desk open on a daily basis and specialist accountancy services of great value to contemporary secular administrations. Thus, the Templars became the bankers to nobles, kings, and Popes as well as to pilgrims on their way to and from Jerusalem and other holy sites. Our familiar “traveller’s check” today is a modern-day example of using a ‘letter of credit’ –just as the Templars did in the 12th century, in medieval times. The Templar structure was cemented by effective communications including its own Mediterranean shipping. They had many galleys and like the Hospitallers, took part in naval warfare at times, too. They even had their own Admiral by 1301.
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Together with the Hospitallers, the Knights Templar became the permanent defenders of the Latin settlements of the East, increasingly entrusted with key castles and fiefs. By the 1180s, there were approximately 600 knights in Jerusalem, Tripoli and Antioch, and perhaps three times that number of sergeants. No major battle took place without their participation. In the 13th century, the Order was the only institution capable of building great castles like Athlit (Pilgrims’ Castle) (1217-21) on the coast to the south of Haifa and Safed (early 1240s) dominating the Galilean Hills. Such military and financial power, together with the extensive papal privileges, gave them immense influence in the Latin East and, at times, led to conflict with other institutions.
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The Latin Rule of 1129, which had been influenced by a monastic establishment with little experience of practical crusading, soon proved inadequate for such an expanding organization. New sections, written in French, were added, first in the 1160s, when 202 clauses definted the hierarchy of the Order and laid down its military functions and then, within the next twenty years, a futher 107 clauses on the discipline of the convent and 158 clauses on the holding of chapters and the penance system. Between 1257 and 1267, 113 clauses set out case histories which could be used as precedents in the administration of penances’. The existence of a version of the Rule in Catalan, dating from after 1268, shows that efforts were made to ensure that its contents were widely understood within the Order. Although the Order never underwent a thorough internal reform, these developments indicate that the Templars were not oblivious to the need to maintain standards.

The Templar Order’s administration was structured hierarchically. The Grand Master was based at the Order’s headquarters in the Holy Land, along with the other major officers, each of whom had their own staff. The Seneschal was the Grand Master’s deputy; in ceremonies he carried the famed beauseant, the Templars’ black-and-white banner. Like the Grand Master, the Seneschal had his own staff and horses. The Marshal was the chief military officer, responsible for the individual commanders and the horses, arms, equipment and anything else involving military operations. He also had authority in obtaining and ordering supplies, which was critically important at the time of the Crusades. The Commander of the Kingdom of Jerusalem was the treasurer of the Order and was in charge of the strong room. He shared power with the Grand Master in a way that prevented either from having too much control over funds. The Draper issued clothes and bed linen and could distribute gifts made to the order. He was not only keeper of the famed white mantles but also ensured that every brother was dressed appropriately. These four, along with the Grand Master, were the major officers of the Order, although there seems to have been some local variation where needed. Under these main officers were other Templar commanders with specific regional responsibilities, such as the commanders of the cities of Jerusalem. Daily administration of the Order’s regional houses was governed by various officials called bailies, and the officer in charge was called the baili. So, the Templar Order consisted of members in a variety of positions performing many different functions. It even hired some assistants from outside the Order, and, contrary to popular belief, only a minority of members were actually full-fledged Knights.

The loss of Acre in 1291 and the Mamluk conquest of Palestine and Syria have often been seen as a turning-point in Templar history, for the Order was apparently left without a specific role in a society still profoundly imbued with the idea of its own organic unity. Indeed, the failure of the military orders to prevent the advance of Islam had attracted criticism since at least the 1230s with the loss of the Christian hold on the mainland, opponents were provided with a specific focus for their attacks. The more constructive of these critics advocated a union of the Temple and the Hospital as the first step in a thorough reassessment of their activities, although the Orders themselves showed little enthusiasm for such schemes. There was, however, no suggestion that either order be abolished. In fact, the Templars continued to pursue the holy war with some vigor from their based in Cyprus for they did not see the events of 1291 as inevitably presaging the decine of crusading. The attack on them by Philippe IV, King of France, in October 1307, ostensibly on the grounds of “vehement suspicion” of heresy and blasphemy, therefore owes more to the potent combination of a king afflicted by a morbid religiosity on the one hand and an administration in severe financial trouble on the other, than it does to any failings of the Templars. In fact, the Templars (unlike the Hospitallers) had never previously been accused of heresy. In the end, neither the limited intervention by Pope Clement V nor an energetic defense by some Templars, could save the Order, which was suppressed by the papal bull Vox in excelso in 1312. Its goods and properties were then transferred over to the Hospitallers. Although the Order itself was suppressed, many of the knights fled and went underground, or joined other Orders. Their extraordinary legacy and memory still live on today, nearly nine centuries later.

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.Chronology of Some of the Key Medieval Templar Order Events:

1118-9 Official beginnings and emergence of the Order of the Temple; nine knights, led by Hugh de Payns, the first Templar Grand Master, present themselves to King Baldwin II in Jerusalem

1119-28 First nine knights remain in the Holy Land

1128 By this time, the early Templars return from the Holy Land; beginning of the Order’s unprecedented rise and influence

1129 Jan Council of Troyes; Rule of the Templar Order established

1130 Bernard of Clairvaux completes In Praise of the New Knighthood

1139 Templar Castles in the Holy Land completed Baghras, Darbask, Destroit, La Roche, de Roussel, Port Bonnet

1149-50 Gaza granted to the Templars

1153 Death of Bernard of Clairvaux

mid-1160s Hierarchical statutes added to the Templar Rule

late-1160s Statutes on daily monastic life, chapter meetings, and penances added to Rule

1191 Templar headquarters in the Latin East moved to Acre

1191-2 Templars occupy Cyprus

1217-21 Building of Atlit (Pilgrims’ Castle), a major Templar fortress in the Holy Land

1257-67 Additional penances added to the Templar Rule

1291 Aug Acre falls to the Mamluks; Templars evacuate Atlit and Tortesa

1307 Oct 13 Dawn raid and arrests of the Templars in France

1307 Oct 27 Pope orders all Christian kings to arrest the Templars

1308 Templars questioned and imprisoned in various areas

1309 Aug Papal commission begins in France

1310 Templar trial procedures begin

1311 Council of Vienne; Templar Order formally dissolved by Pope’s first bull, Vox in excelso, but charges against the order are “not proven”

1312 Pope’s second bull, Ad providam,transfers Templar property to the Hospitaller Order

1314 Mar Last Templar Grand Master, Jacques de Molay, and Preceptor of Normandy, Geoffroi de Charney, burned at the stake

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FREQUENTLY ASKED QUESTIONS AND HOW TO JOIN

Before making the commitment to join. The serious and intelligent sort of people we attract naturally ask questions by way of reassurance that it is indeed the right thing to do. So here, to help you too take the step forward and join – are the most common FAQs:

 How do you make decisions?

Western civilisation is entering a period of existential crisis. A convergence of external and internal catastrophes is leading inexorably to a time when the survival of God’s people will only be secured by dedicated militancy in the teeth of demonic evil.

In this new Time of the Templars, victory will not be secured by sterile debating societies or by ‘organizations’ permanently disrupted by elections, vulnerability to infiltration and egotistical jockeying for personal status. Rather, it will be won by iron discipline and the continuity of effective, experienced and wise leadership.

Accordingly, while we are not a completely  ‘secret’ organization, our collective leadership is discrete and so safeguarded as far as is possible from the hostile attention of the enemies of our sacred Cause.

Our governing body is the Grand Priory. This comprises of nine members:

The Grand Master – the head of the temporal affairs within our Order

The Grand Prior – head of the spiritual affairs of our Order and Chaplain of the Grand Priory

The Grand Almoner – treasurer

The Grand Seneshal – secretary and right-hand man to the Grand Master

The Grand Marshal – responsible for security and the organisation of events

The Standard Bearer – responsible for discipline within the Order

The Grand Scrivener – responsible for communications

Two Grand Knight Commanders – Priory members without portfolio

Membership of this governing body is open to Godly men of any nationality or ethnicity, co-opted and replaced purely on the grounds of merit by majority vote of the members of the Grand Priory itself, with outgoing members in good standing having the right to take part in the choosing of their replacements, who shall come from within the ranks of Knights Commander.

Our leadership consults and takes advice from experts in various fields within our ranks, and works at all times within the boundaries set by our principles and the needs of a militarily-structured order in a time of blood, steel and fire.

Meetings of the Grand Priory are held either in person or through conferencing facilities as decided by the Grand Master and convened by the Grand Seneshal.

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 Apart from the members of the Grand Priory, do you have ranks, and can I rise through the ranks?

Associate – Anybody  who adhere to the traditional values of Faith and who are over the age of 18 may apply to become Associates of our Order.

Knight Templar – All Associates in good standing are entitled to apply to be considered for full Knight Templar status after six months’ probationary membership. The registration fee paid by successful applicants includes the full regalia needed for the induction ceremony – cape, sword, gloves, Templar jewel, etc.

Knight Commander – Members of KTE and key members in each country who distinguish themselves through work as volunteers, either within the org or externally in some way that is particularly noteworthy and valuable for some aspect of the Cause for which we stand.

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Are you political?

Absolutely not! Party politics is innately materialistic and short-termist. Party politics, with the left-right dichotomy that arose with the French Revolution, for example, automatically divides the nation.

“And if a house be divided against itself, that house cannot stand”

Mark 3:25

Further, the population demographics and media-dominated political culture of virtually every former Western nation now make a victory for good values and the indigenous people through political organization and the ballot box effectively impossible.

Politics is about debate and persuasion, but there can no longer be any debate about whether Western liberalism is the path to suicide. And we do not seek to persuade those who still cannot see the truth and the way back. Only bitter experience will do that, for great suffering is a great teacher.

We have no doubt that the terrible scourge of Evil has been sent to drive those of our people who will survive it back to the God of our Fathers. Our mission is not to save those who reject His way and His word, but to awaken, inspire, organize and lead those who can see and who are willing to make a stand!

Are women allowed to join?

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Yes! Women are very welcome to join our Order and to progress within it and rise through the ranks through service and merit exactly as can men. We believe passionately in the defense of the traditional respect for women in European society that has been displayed in various forms throughout history.

We recognise as self-evident the fact that men and women are created equal yet different, and that their different strengths complement each other in healthy families and in properly ordered society.

 I understand your religious position, so now what are your practical aims?

We are a fraternity of like-minded people around a common enthusiasm for the inspirational heritage of the original Knights Templar.

We seek to develop mutual comradeship and support and to turn our international fellowship into a living shield and sword for the defence of good communities and the upholding of virtuous principles.

We have nine key positive and practical aims, to:

Celebrate and publicize the great Templar heritage that lives on to this very day in architecture, ideas and example;

Raise awareness of the plight of, and provide practical assistance to not only  Christians but God loving communities facing persecution by the intolerance of radical Islam, atheists and other bigots or forms of evil.

Restore the principles set out by our Lord, and developed in traditional Godly social doctrine, as a guide for the right organization of a just and happy society, in which the Rights of God balance and ultimately buttress the Rights of Man;

Inspire our brethren, both individually and collectively, to regular and meaningful acts of charity, with particular emphasis on the protection of families and the encouragement of young people to appreciate and celebrate our culture and to reach their full potential;

Educate the public and lawmakers in the nature and origins of the chief – and often interrelated – scourges of the ‘modern’ world: globalization and the Satanic agenda of the New World Order, international finance, social Marxism and radical Islam, the better to arm our people and society to resist their evils;

Encourage responsible stewardship of the environment and proper standards of animal welfare, in keeping with the responsibility that comes with our having been given dominion over the creatures of the Earth by God;

Defend and promote the traditional Godly stance on the family, marriage, reproduction and human relations;

Stand for peace between the nations, with particular effort to expose those who seek to manipulate public opinion to herd us into aggressive wars for corporate profit and vested interests. While we are staunch opponents of radical Islam, we oppose the dangerous Dispensationalist attempts to drag the West into war in the Middle East.

Promote good relations between all people and keeping peace with the main pillars of religious  faiths.

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