By J.M. Upton-Ward

The Order of the Knights Templar, whose unique goal used to be to guard pilgrims to the Holy Land, used to be first given its personal Rule in 1129, formalising the outstanding mixture of soldier and monk. This translation of Henri de Curzon's 1886 version of the French Rule is derived from the 3 extant medieval manuscripts. either monastic rule and army guide, the Rule is a distinct rfile and an enormous historic resource. It includes the Primitive Rule, Hierarchical Statutes, Penances, Conventual lifestyles, the preserving of standard Chapters, extra information on Penances, and Reception into the Order. There are information of garments, armour and gear; directions on behavior whereas on crusade; info at the way of life of individuals of the order and at the self-discipline which made it an impressive battling strength. The Rule developed over nearly a hundred and fifty years of the Order's historical past, and is therefore a dynamic piece of labor, exhibiting how the Templars tailored to political swap and formulated their disciplinary code.
An creation supplies the ancient heritage to the rule of thumb and summarises some of the sections. An appendix through MATTHEW BENNETT discusses the army implications.

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Additional resources for Rule of the Templars: The French Text of the Rule of the Order of Knights Templar (Studies in the History of Medieval Religion)

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185214, gives the passages in the Catalan Rule which have no equivalent in the French Rule. The author is at present working on a complete edition with translation. See also M. Melville, La Vie des Templiers (Paris 1951). 70 Rule §337. 71 Rule §673. 72 Rule §436. The Rule relates the case of a knight brother who was found guilty of not being of knightly lineage. His white mantle was taken from him and he was given a brown one (§586). 74 The later sections are written in a more informal style. The Templar who wrote them does not tell us his name, but he refers to the brothers in a familiar tone.

P. 327. Page 10 military orders' property only if they were unwilling to provide an adequate force of troops for the Holy Land. Others, including the Norman lawyer, Pierre Dubois, were of the opinion that their property should be appropriated in any case and that they should subsist from their properties in the East. 45 In fact, the Templars had always been well aware of the vital need to maintain manpower levels in the East, and there were strict instructions governing the sending of brothers back to the West, either because they were ill or in order to carry out some task for the Order.

This may be substantiated by the mention of chaplains in clause 64, but it is not clear from the text whether these chaplains are full members of the Order or serve for a fixed term like other associates. A terminus ante quem for the translation may well be 1147, when the knights were granted the right to wear a red cross on their white mantles, since there is no mention of this in the clauses devoted to the brothers' clothing. 56 It seems unlikely that such an import- 51 G. Schnürer, Die Ursprüngliche Templeregel (Freiburg 1903).

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