Letters from Home: Hugues de Payens to his Bretheren

From: kynara54leddon (Original Message)
Sent: 1/12/2006 2:01 PM

PREFACE: Every once in a while, someone will ask me: "are there Templars in the Chivalry for Children program?" And while the classic virtues of the Templar Rule (i.e. poverty, chastity and obedience) are NOT overtly included in the seven virtues we teach (i.e. humility, courtesy, honesty, loyalty, courage, charity and perseverance) the spirit of the Templar legacy *is* represented in the material.

In a recent re-reading of a reference book on the history of the Templars, I was reminded of this translation of a letter written in 1126 from Hughes de Payens to his bretheren. Not only is it a window into the mind of the order's founder at a time of great uncertainty, it also illustrates two of the C4C virtues as Hughes de Payens saw them.

Certainly, within the purview of our program, necessity requires that we do a secular presentation of these two virtues...but these two virtues are very much present, none-the-less.

(Note: For futher research, the original text is found in: Leclerq "Sur le Debut de Templiers", p 84)

1) Hugues asserts that the knights' original vocation has been weakened by the devil, and then seeks to reassure them by means of spiritual quotations.
2) He states that the military nature of the order is a major objection raised against them, and replies to this objection by insisting that since the main intention is religious the purpose of the order is primiarily relitious and only then military.
3) The devil tempts the brothers with pride and ambition, and the idea of achieving highter rank. Hugues insists that they must resist such desires with humility (emphasis mine). With patience and humility they well best serve God.
4) Referring to the same temptations, he reminds the knights that neigher tank nor dress conver Christian grandeur.
5) To the possible objection that military duties might be a obstacle to the peace of mind essential for contemplation, he argues that even contemplatives must perform some labour and cannot live without devoting time to activities other than contemplation.
6) He emphasizes the necessity of duty and perseverance (emphasis mine), since these qualities will enable the knights to resist the temptations of the devil which threaten their vocation.
7) The multiform nature of the devil's suggestions is stressed, especially the notion that the Templar brothers are not mere servants. Hugues insists on the idea of an association of free brother knights, and how service in such an association can lead to salvation."(1)_______________________________________________

(1) Burman, Edward "The Templars: Knights of God" Crucible Press, 1986., Pp. 24



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From: kynara54leddon
Sent: 1/12/2006 2:03 PM
ADDENDUM: As a historian, I find it very interesting that the order is remembered for its triune Vow of poverty, chastity and obedience... But when it's all said and done, I agree with Edward Burman, who noted (vis a vis the Prologue to the Templar Rule) that "the dilligence and perseverance echo the plaintive language of Hugues de Payen writing to the brothers left behind in Jerusalem."(2)

"Devant toutes choses quiquioques seit chevlaier de Christ, elisant tant sainte conversation, toi entour le profession, covient ajoustier pure diligence e ferme perseverance, qui est si digne et si sainte, et si haute est coneue a estre, que se ele est gardee purement et pardurablement, tu desserviras a tenir compaignie entre les martirs qui connerent por Jhesu Christ lor arms." (3a)

[translation: Above all things, whoever is a knight of Christ choosing only holy conversation, you who have taken the vow should add pure diligence and firm perseverance which are worthy and holy and recognized as elevated virtues so that if you observe it in all it's purity and eternity you will be worthy of keeping company with the martyrs who give their souls for Jesus Christ."] (3b) ____________________________________

(2) Burman, Edward "The Templars: Knights of God" Crucible Press, 1986., Pp. 31 (3a/b) Ibid Pp. 30