Ethos

Ethos

NOTE: The Knights Templar International is a Christian Organisation and as such we reject all forms of racism as anti-Biblical and reject all forms of political hatred no matter from what end of the political spectrum it comes from. We firmly believe in the dignity and humanity of all people regardless of colour creed, ethnicity or political persuasion. This does not mean we necessarily agree with them or their beliefs but as committed Christians we are convinced of the principles of free speech, lawful assemble and freedom of expression for all mankind without fear of persecution.

 

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Membership – A Commitment Neither to be Shirked Nor Taken Lightly!

The Order desires to welcome into membership people who are natural leaders and who share an understanding of the threats we face today globally from radical Islam, liberalism, political corruption, cultural Marxism and anti-Christian bigotry. We welcome those who are prepared to make a stand to defend all they hold dear regardless of the cost. We also look for people who can provide mutual support to each other as members of the Order.

We feel that it is important to stress to potential applicants certain characteristics of the modern Order. We do this to help enquirers reach an informed decision about pursuing an application for membership.

First, we draw your attention to the articles contained in this ETHOS section. Please read this document in full and, in particular, the following sections:

  • Who We Are
  • The Rule
  • Code of Conduct
  • Code of Chivalry
  • Financial Year and Annual Membership Dues

If this material reinforces your decision to apply to join the Order, then please also take time to read through the Frequently Asked Questions (FAQs) section, which is repeated below. Note: You must be an Affiliate for at least 6 months before applying to become a Knight / Dame. Join Now

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Who Are We?

We are a Militant Defensive Christian Chivalric Order of men and women over the age of 18.

We are not a secret society, simply discrete; most definitely not masonic; not a church; and we have no esoteric leanings.

We are aware that some groups like to pretend that they are custodians of mystical ‘knowledge’, but it tends to be highly ‘creative’ and may contain imaginative fiction with an overdone blend of various esoteric threads. Beware of such!

As with the original Knights we stress religious tolerance of all those who are no threat to us.

Applicants must have been baptised/Christened in a main-stream chapel/church and are expected to be followers of Christ and to demonstrate their personal beliefs and understanding of commitment to the faith with recent church/chapel attendance, standing firm in the name of the Father, and of the Son, and of the Holy Spirit. Absolutely NO exceptions.

On the application form we ask: personal details i.e. full name, address, occupation, date of birth; Christian denomination; any vocational and professional qualifications; marital status and the names of 2 referees, one of which to be parish priest/minister/church leader or the chair of a local charity/fraternal organisation who knows you personally. All this information is kept in confidence and is not sold, traded or passed on to any other persons or organisations. We also require Photo ID.

We do not sell titles. We are a serious Order and require serious people, not cranks or fantasists who merely wish to use our status to glorify themselves.

Please be aware that not all applications are successful, and we reserve the right to decline without a reason, but politely and with thanks.

  • As a Templar you will be expected to participate in the Templar work of defence, charity, meetings and social events. However, we fully appreciate that not everyone can go off to War zones across the world. Indeed, only a very few can, but as a Knight or Dame you have a duty to support the overall work of the order and the brothers who volunteer overseas. As Templars we are all brothers and sisters and you enter into a lifelong commitment supporting the work of the Order as far as your personal circumstances allow.

We do not use our titles of Chevalier/Dame outside the Order; they are not transferrable or inheritable. (Nor have they ever been).

 

STAGES TOWARDS FULL MEMBERSHIP AS A SIR KNIGHT/DAME OF THE ORDER

As an affiliate already with six months membership you will be required to fill in the questionnaire online together with the required documents and payment of the Regalia fee.

WHAT ARE THE COSTS INVOLVED?

Once you have successfully completed the application form in full and sent it to the Seneschal with the regalia fee, we will invite you to become a Sir Knight or Dame of the Templar Order and you will be admitted into the Order. Your name will be added to our ‘great scroll’ and you will have a maximum of three years to present yourself at a sacred oath ceremony in a church service led by a legally ordained Chaplain in front of the assembled brethren. Family can attend most of the ceremonial event but are excluded from the actual oath ritual. This ceremony is always held within an approved church and it should be regarded as a life achievement to receive such an accolade.

On this occasion vows are taken to God, YOUR home nation and to the Order. These are Holy, Sacred and most solemn vows and must NOT be taken lightly

There is the annual membership fee of £59 per year payable from the time you become an Affiliate and this must be paid every year to retain membership. The Order is a lifelong commitment, if this is not your intention, please do NOT Join.

Applicants are responsible for their own costs for travel and accommodation although the local priory usually puts on a free banquet at initiation ceremonies as an act of goodwill to the visiting brethren and new Knights/Dames.

WHAT DO I GET FROM BELONGING TO THE KNIGHTS TEMPLAR?

It is an honour in itself to be a Sir Knight or Dame member with letters, of a highly respected, admired and exclusive worldwide, Christian chivalric group of men and women who take their inspiration from the highest ideals of the medieval Order of the Knights Templar, founded circa 1118. The Order of Knights Templar International are deeply involved in projects all over the world and our reputation for swift ethical action rather than just talking has gained us international trust and respect.

We support many projects overtly and covertly both locally through the Commanderies and Preceptories (local groups) and nationally and internationally through the Grand Priory. The Grand Priory has several partners in various countries who work with us to achieve our goals.  You can find out much more about our various good works by studying the WHAT WE DO section of this website and by reading the electronic copies of our in-house magazine ‘Crusader’. You can learn about our position on important issues of our time by reading the articles and watching educational and news videos that we post on our website.

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WHAT DO I DO NEXT?

If you are happy with all the details above and wish to be considered for membership and have been an Affiliate for at least 6 months, please Click Here (You will be required to enter your membership number)

If you have any questions, then contact the Seneschal who will be happy to respond.

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KTI-NOM A MODERN ORDER FOLLOWING AN ANCIENT TRADITION.

Welcome to the Grand Priory of Knights Templar International:  Nine hundred years after the founding of the Original Order of the Temple, and seven hundred years since its destruction,  the Grand Priory of the Knights Templar International (KTI-NOM) is among several Templar organisations keeping alive the noble and ancient Knights Templar traditions in the present day.

On behalf of our more than 3,000 dedicated Knights and Dames of the Knights Templar worldwide, we welcome you to the International Website of one of the largest Knight Templar Orders in the world, and the only Templar Order in our opinion that hold rigidly to the ancient rites and traditions of the original order founded in 1119.

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We are an interdenominational association of active Christians, with both clergy and lay members from all walks of life. Our Order follows the highest chivalric ideals of the medieval Order of Knights Templar which was founded by Hugh de Payens in 1119, (but we make no claims to be direct inheritors of their noble history as others foolishly or dishonestly do), Ours is a modern Order built on sound activities – benevolent, practical and diplomatic – which aims to improve society as a whole.

The original Order was founded on the principles first adopted by the first Templar Knights in France in the Year 1118 and carried out in those early days from their home in the Temple of Solomon in the Holy City of Jerusalem, provided for them by then King of Jerusalem, Baldwin the Second.

In these modern times, KTI-NOM is international in nature with members from over 20 nations, ecumenical Christian in our religious beliefs welcoming Members of all Christian religions, and focused on matters of defending the faith and the faithful, human rights, political and religious freedom for Christians, and providing humanitarian aid to the world’s less fortunate Christians.

Like the Original Knights Templar of old, we operate as a modern-day worldwide network of educated professionals in widely diverse protocols. Members and associates include politicians, diplomats,  clergy, military officers, doctors, engineers, historians, and humanitarian aid campaigners. KTI represents some of the most respected and credible individuals in their home nations, providing both a highly respected body of expertise, an influential voice to support commitment to the less fortunate of the world, and to promote the time-tested chivalric ideals of honour, honesty, civility, care for our fellow man, and support for our brethren who suffer persecution throughout our individual nations and throughout the world community.

Our membership standards are purposely very high, our financial and time commitments are not for everyone, and our dedication to defending the faith and our people across the world requires significant expectations that not everyone can meet. But for those who qualify, the KTI-NOM Knights Templar Order offers an unequalled World-class Chivalric Order with an international network of some of the most sophisticated and influential professional men and women from over 20 different nations.

KTI-NOM A MODERN ORDER FOLLOWING AN ANCIENT TRADITION

 

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RULES AND ARTICLES OF:

THE KNIGHTS TEMPLAR INTERNATIONAL

NOVUS ORDO MILITIAE.

 RULE

 STATUTES

 REGULATIONS

 

RULE

  1. Foundation

The Order of the Knights Templar International Novus Ordo Militiae is a chivalric association of patriotically minded Christians who find inspiration in the highest ideals of the medieval Order of Knights Templar, founded by Hugh de Payens and eight companions in Jerusalem circa 1118.

The Knights Templar International Novus Ordo Militiae follows in the tradition of the following founding acts:

The Rule prepared under the guidance of St Bernard of Clairvaux for the medieval Order and enacted by the Council of Troyes circa 1128 The letter of St Bernard of Clairvaux, “De laude novae militiae” (“In praise of the new knighthood”), written to Hugh de Payens, first Grand Master of the medieval Order, before 1136.

  1. Motto

The motto reminds Templars that they join the Order not to be served, but to serve others, and to give themselves to the service of God.

Non nobis, Domine, non nobis; sed Nomini Tuo da gloriam – Not to us, O Lord, not to us; but to Your Name give the glory.

  1. Rule of Life

“Here begins the prologue to the Rule of the Temple: We speak first 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.” (from the introduction to the Primitive Rule of St Bernard of Clairvaux for the Templars)

Chapter 1: On the Temple and its Service

Remember that you are a Templar, an inheritor of the “Poor Fellow Soldiers of the Temple”, so-called because the first headquarters of our noble Order were in the precinct of the Temple in Jerusalem. Think on the word “Temple” and its meaning continually.

As divine scripture says: “One thing have I desired of the Lord which I will require; that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord and to visit his Temple.” (Psalm27; verse 4)

Chapter 2: On Love for the Church

Consider with joy “that we are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Jesus Christ himself being the cornerstone, in whom the whole building being bonded together grows into a holy Temple to the Lord, and in whom we are built together as a dwelling of God through the Spirit.” (St Paul’s Letter to the Ephesians; chapter 2; verses 19 to 22)

Chapter 3: On Discipline of the Body

Read over again the original Rule given to us by St Bernard of Clairvaux and seek to put it into practice in modern life. With all thankfulness for God’s good gifts, resist temptation and be master of your body.

Chapter 4: On Knightly Combat

Be mindful that you are on the crusade of the King of Kings. “Unless you take up your cross and follow me, you have no part with me”, said our Master. (St Matthew’s Gospel: chapter 16; verse 24) Do not be afraid to confess the King who is like no other King.

May the white cloak remind you that we fight a holy war in all truthfulness; and may the red cross remind you that sacrifices must be made; for “we do not fight against flesh and blood, but against potentates and powers, against the rulers of the darkness of this world, and against spiritual wickedness in the cosmos.” (St Paul’s Letter to the Ephesians: chapter 6; verse 12)

Chapter 5: On Brotherhood

Remember that you stand beside your brother at all times, as he fights under the same banner as you. Obey your superiors, honouring Christ in them. We have only one Master, Christ; but we are all brothers. Feel responsible for your brother, for God will also ask you one day: “Where is your brother?”

As a knight, stand up for the weak, above all for women and children, widows and orphans who need your help. Avail yourself of the worldwide community of the Order to correspond with your brothers and sisters and visit them whenever you have the opportunity.“Now we have told you the things which you should do and what you should guard against . . . and we have not told you everything we need to tell you, but you will ask it. And may God let you say and do well.

 

CODE OF CHIVALRY

And now as a model . . . we will briefly set forth the life and virtues of these knights of Christ. Let us see how they conduct themselves at home . . . how they appear in public, and in what way the knight of God differs from the knight of the world. In the first place discipline is in no way lacking and obedience is never despised. . . They live as brothers in joyful and sober company . . . They dwell united in one family . . . careful to keep the unity of the Spirit in the bond of peace. (from “de Laude Novae Militiae” by St Bernard of Clairvaux.)

 

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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 Christ. . .

“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 recognise 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 Christian life to 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 organised by the Order.

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

 

CHIVALRY IN THE 21st CENTURY

The principles of Chivalry and traditional values been largely forgotten in decadent and subverted modern society. They need to be restored. It is the responsibility of all Templar Knights and Dames to represent chivalric values in their own lives, leading by example, to promote and advance our principles for the common weal.

The “Code of Chivalry” is the iconic code of conduct which was made famous by the medieval institution of knighthood. The essence of Chivalry involved bravery, skilled training, and dedication in service to others.

The French historian and archivist Emile Leon Gautier (1832-1897 AD) diligently reconstructed the authentic Code of Chivalry from the historical record, recreating the original 11th century “ancient code of chivalry.” We have in turn further developed this ground-breaking work into a Templar Code for the 21st Century. Ancient ideals for the challenges of the future!

The Ten Pillars of Modern Templar Chivalry:

Believe in the teachings of our Lord Jesus Christ, and apply them in daily life

Defend traditional Christianity, cleaving to your own confession but respecting that of others

Respect and defend the weak against abuses by the strong

Love the people and sovereignty of your country, for they are ordained by God

Do not be a coward, face the enemy, and use direct force

Fight the enemies of good relentlessly and without mercy

Perform all secular duties under the higher Laws of God

Never lie nor breach your word, be reliable for friend or foe

Give generously and wholeheartedly, striving to make a difference for the better

Always uphold right and good, against all evil and injustice

In a very real, practical and meaningful way, values are the “pillars of civilisation”. With the ‘modern’ West infected with various virulent strains of atomised and selfish individualism, cynical and ugly anti-idealism, and subverted by the worship of False Gods – from Allah to Money and on to Satan – there was never a time when a revival of the true Christian values of the original fighting Templars has been more urgently needed than today!

So join together with us and help to write a glorious new chapter in the long and illustrious history of the Knights Templar!

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ABOUT CHIVALRY

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What is chivalry? It is the vital code by which we strive to live our lives, so it is essential that we understand it, what it is, where it came from and how it should guide us in all we do.

The term chivalry usually implies a historical phenomenon that had emerged and lasted during the feudal era in Europe. If this phenomenon is analyzed in a narrow sense, and only from the historical point of view, this is true.

However, taken in a broader sense, the phenomenon of chivalry represents a certain perception and understanding of reality, as well as acting in this reality, with all the auspice of the integrated ideological system.

Taken this way, the phenomenon of chivalry represents a universal category, which is applicable in all circumstances, at all times and in all situations. Chivalry as a way of perceiving and affecting, both on the individual and social level, is more than necessary in the time we live in. In this sad time when all the civilization’s achievements are crumbling, in the time of great atomization of society and in the time of loss of meaning of any social or individual action.

Chivalry was founded between the eighth and ninth century in Europe, which were the politically and economically turbulent centuries after the fall of the Western Roman Empire. It was a time of strengthening of the caste of armed men, who had been increasing their possessions and social impact by providing their services as professional warriors to the rulers and to the church.

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Over time, the chivalric caste was gradually incorporated into the nobility, thus separating itself from the ordinary soldiers. The code of conduct, thought and action of this caste, as well as the caste of military aristocracy itself, define the term chivalry. Chivalry had reached its full bloom between the eleventh and thirteenth century, when the church made a decisive influence, by interweaving it with the spiritual, Christian contents. Chivalry experienced a gradual decline in the late medieval and early modern time, due to the development of new social and especially economic circumstances.

However, the precious echo of chivalry can still be felt in various segments of the modern life – in certain political and ideological postulates, in theoretical systems with traditionalist denomination, in armies, in few surviving authentic orders of knights and others.

The circumstance that had largely dealt the final blow to chivalry is the creation and development of the new socio-economic conditions, that have gradually replaced the feudal social structure, which was one of the main pillars of the chivalry caste. In economic terms, it was the development of capitalist economic relations and the strengthening of the bearers of these relations – the class of merchants. The principle of quality, as a social paradigm, was replaced by the principle of quantity. The concept of truth was replaced by the concept of wealth. All the aspects of society have become just a decor for the flow of capital.

In brief, next are defined the basic starting points and the most common denominators of chivalry:

SACRIFICE

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The most significant and basic element of chivalry is the willingness to self-sacrifice. It is this element that is the fundamental demarcation line between the bourgeois, mercantilist view of the world and the chivalrous view of the world. The merchant always has, in the first place, on his mind an interest, a profit or a comfort. The knight always has, in the first place, on his mind the willingness to sacrifice. For the faith, for the crown, for an idea, for the state, for the master, for the weak… Never for any vulgar, profane or earthly goal. But instead, for an ideal, that to those with a mercantilist view seems very abstract and incomprehensible.

The willingness to sacrifice, places a knight in the realm of pure spirituality, as someone who has transcended the secular sphere of materialistic, cause and effect relationships. In addition, the willingness to sacrifice shows a knight’s willingness to overcome pride, which represents the greatest obstacle on the spiritual path. Also, what is especially important in our world, where materialism and hedonism are prevailing, is to overcome the temptation of material goods, which tend to hinder him. A knight always looks upon interest and benefit, the two sad achievements of the modern society, with contempt and indifference.

A perfect example of sacrifice is the act of Prince Lazar Velikomucenik (Great Martyr) and his nobles, on the eve of the most significant event in the Serbian history – the Battle of Kosovo. This battle, which took place on Vidovdan (St. Vitus Day), June 28th, 1389, between the Serbian and Ottoman armies, and despite the fact that both rulers died – Lazar and Murat, was a defeat for Serbia. After Prince Lazar, with the exception of a brief period under the rule of Despot Stefan Lazarevic, Serbia fell into the darkness of Turkish imposed rule, that will last until the early nineteenth century.

The key to understanding the Battle of Kosovo and its symbolism is not the battle itself, but the situation that had preceded it. In fact, King Lazar Hrebeljanovic had full awareness and insight into the superiority of the former Ottoman Empire and the crisis of the medieval Serbian state. He also had an alternative, in relation to the battle with the Turks. He could have accepted the vassal status of Serbia and avoided the war and defeat. Together with his nobles, Prince Lazar did not do this, but instead he chose self-sacrifice.

The reasons for this decision are in the spiritual sphere. Before him, Lazar had not only the political or ethical dilemma, but rather a spiritual and metaphysical one, embodied in the choice between approaching God or Devil (synonyms: freedom or slavery, honor or dishonor, one’s own perception of truth or accepting the imposed). He had a choice between preserving integrity of the earthly existence, that is his own life, or preserving the spiritual integrity. He faced a temptation. His choice was the Lord.

Lazar’s godliness manifests itself in the conscious sacrifice, which created a symbol for the whole forthcoming history. This was a symbol which created the model for choices and actions of the Serbian nation through all subsequent centuries. Lazar’s sacrifice, in a sense, was similar to the sacrifice of the Christ himself.

On the eve of the battle, he addressed his knights with the following words: “Death in the feat is better than the life with shame. It is better to die by the sword in the battle, than to kneel to the enemy. We lived enough for the people, so let us bear the feat of sacrifice, so that we may live forever in the heavens.” To this, they replied to him: “Let us die, so we may live forever. We put ourselves on the altar of sacrifice… Let us not spare our lives, so that we may become a bright example to the others.”

SPIRITUALITY

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The definition that best describes chivalry is harmony or synergy between the spiritual perfection and secular power. It follows that the spiritual sphere is the most important determinant of chivalry.

From the historical point of view, it is the influence of the Christian church on the class of military aristocracy on the eve of the First Crusade that encapsulated chivalry as an integral system of understandings, ideas and actions of this class. Spirituality is one ennobling factor that rises the knight above the ordinary soldier. The first orders of knights in the Holy Land, were structured as monastic orders and the brother who would enter, apart from the constant practice of military skills, was imposed with a strict monastic way of life, in the spirit of Christianity.

In the broader sense, a way of life whose main fore-token is the spiritual ladder, raises the individual above the plebeian and mercantilist system of values. Spiritual development and discipline provide a knight the only safe ground, where he is safe from the temptations and hindering factors such as pride, materialism, doubt, fear and others.

TRADITIONALISM

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Traditionalism, as a theoretical system, is a way of perceiving and thinking peculiar to the military aristocracy. Traditionalism means respecting all the elements that traditionally make up the organic model of civilization and its heritage.

The organic model of civilization indicates something that was being created for some considerable period of time and is based on certain precise archetypes, that are constantly repeated throughout the ages. This may be a nation, a group of nations under the umbrella of a particular empire, or a group of nations under the umbrella of a common spiritual and cultural identity.

Traditionalism, as an ideological form, is contrary to the myth of progress that is typical of the society formed after the first bourgeois revolution in 1789. The myth of progress implies that things are constantly changing and improving from a less perfect state to a more perfect one.

Traditionalism, on the other hand assumes that, although formally dynamic and seemingly changing, circumstances remain always based on the same essences or archetypes. Also, traditionalism does not exclude the possibility of anti-progress or counter-initiation.

A powerful illustration of this are the majority of relevant manuscripts that deal with spirituality and eschatology. From the Vedas to the Holy Scriptures, there is always a similar epilogue at the end of time – a gradual regression from a perfect to a less perfect form, until the final “endkampf” and the end of time.

REVERENCE FOR ANCESTORS

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The cult of ancestors, or respecting those who were here before us, is an element of traditionalism. The cult of ancestor veneration is an expression of our confrontation with our own egoism and pride, which are suggesting that everything before or after us does not matter.

Likewise, the respect for ancestors on a collective level represents affiliation with a particular tradition (a nation, an organic model of civilization…), which is a guarantee of movement in the same or similar direction, so that the continuity of this tradition will be extended and even more built upon. Also, on a collective level, the respect for ancestors, which is not merely a fossilized form, is an expression of our responsibility towards our own tradition, or the awareness that we must responsibly dispose with our ancestors’ legacy.

In mystical terms, the cult of ancestors is a form of synergy outside the real time of all the members of our tradition – those who are no longer here, ourselves and those that will come after us. It is us who are in the real time, that are the messengers within this dialogue, and therefore our responsibility is great.

“US” AND”WE” BEFORE “I” AND “ME”

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Collectivism is a category opposite to the prevailing individualism of today. Individualism, as the legacy of bourgeois society, is nothing more than a hypertrophied egotism, which stems from pride.

Individualistic emphasis on ego and self-sufficiency has led to the fact that the individual in the contemporary social context is alienated – from others and from himself. Individualism, in addition to one’s alienation from the modern society, has led to a complete atomization of the society, in which it has lost all its meaning. All the paradigms of traditional society are reduced to the level of simulacrum, that is, to the level of a pale image of its original meaning.

A return to the position of collectivism seems necessary. The only alternative to the absurdity of modern atomized society is organizing, in which an individual stands in organic and constructive relationship with the group, which he is a part of. Thus, he ceases to be discarded, unneeded wheel of a dehumanized social machinery that tolerates only absolute subordination to the production of capital.

An individual within the collective ceases to be proud, self-sufficient and exclusively occupied with his own gain and pleasure, but approaches the collective, with a desire to give something and not just take. He no longer takes himself first and foremost, but wants to sacrifice his own interests for the collective to which he belongs. He wants to obey the authority within the hierarchy as a natural state.

In such a situation, giving becomes two-way – the collective returns in the same way. In this way, an organic unity of the individual and collective is created. A situation is created in which the interest of oneself and of the collective to which one belongs, are not opposed. Thus, an organic society is created. It is important to understand that the readiness to sacrifice is embodied in the will of the individual to submit to the collective interests and to serve them, and is a prerequisite for the collective to begin to respond by serving to the individual. Collectivism is a form of social organization that does not tolerate pride in the slightest. Collectivism is based on the basic paradigm of chivalry – the sacrifice.

SELF-DISCIPLINE

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Self-discipline is a method that brings an individual out of his initially imperfect inner state to a better state.

The starting point is that every individual is imperfect at the beginning, in the spiritual, intellectual and physical sense. The process of working on oneself, or self-discipline to which one willingly subjects oneself, leads to a better state of being.

This cultivation of one’s being embodied through the process of self-discipline applies to all three main spheres of propagation of the human being: the spirit, the intellect and the body. Historically, it may be in the concept of chivalry, as an integral system of life and action, in which for the first time in European civilization, that we meet the synergy of simultaneous development of one’s own spirit, body and intellect.

A knight had to strictly adhere to the Christian liturgical process by living as a monk, he had to constantly improve his body by practicing military skills and he had to expand his knowledge by studying the concepts of strategy, military science and history.

This method is not confined only to the period of feudalism. On the contrary, it is applicable in all situations and in all epochs. It is only important to understand that man is not perfect and that he can always reach a better state, if he undergoes a process of strict and uncompromising self-discipline.

COMPASSION

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One of the important elements of chivalry is compassion. Compassion indicates a relationship that a knight has with others, on the basis of his own spiritual perfection and the willingness to sacrifice. Especially for those who need assistance or are under a threat.

A knight does not treat them with contempt, so typical for the relationship with the weak in the modern mercantilist society, but with love. The main expression of that love is compassion. The practical articulation of compassion is to protect and to serve. A knight always protects the one who is in danger, in distress or weak, and in this way, he serves them.

‘About Chivalry‘ reproduced with thanks to our friends and brothers in Serbia in the Sovereign Military Order of the Knights Dragon  http://www.redzmaja.org/o-redu-zmaja/

 

“I believe in God, the Father Almighty, Maker of heaven and earth: And in Iesus Christ his only Son our Lord, Who was conceived by the holy Ghost, Born of the virgin Mary, Suffered vnder Pontius Pilate, Was crucified, dead and buried. He descended into Hell, The third day he rose again from the dead. He ascended into Heaven, And sitteth on the right hand of God the Father Almighty. From thence he shall come to judge the quick and the dead. I believe in the holy ghost, The holy Catholick Churche, The Com̄union of Saints, the forgiveness of sins, The resurrection of the body, And the life everlasting. Amen.”

 

THE NICENE CREED

Nicene and Niceno-Constantinopolitan Creed.— The origin and history of the Nicene Creed are set forth in the articles: Councils of Nicaea; Arius; Arianism; Eusebius of Caesarea; Filioque. As approved in amplified form at the Council of Constantinople (381), it is the profession of the Christian Faith common to the Catholic Church, to all the Eastern Churches separated from Rome, and to most of the Protestant denominations. The Knights Templar International recognise as true Christians all who subscribe to this Creed, and none who do not.

The following is a literal translation of the Greek text of the Constantinopolitan form, the brackets indicating the words altered or added in the Western liturgical form in present use:

We believe (I believe) in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages. (God of God) light of light, true God of true God. Begotten not made, consubstantial to the Father, by whom all things were made. Who for us men and for our salvation came down from heaven. And was incarnate of the Holy Ghost and of the Virgin Mary and was made man; was crucified also for us under Pontius Pilate, suffered and was buried; and the third day rose again according to the Scriptures. And ascended into heaven, sits at the right hand of the Father, and shall come again with glory to judge the living and the dead, of whose Kingdom there shall be no end. And (I believe) in the Holy Ghost, the Lord and Giver of life, who proceeds from the Father (and the Son), who together with the Father and the Son is to be adored and glorified, who spoke by the Prophets. And one holy, catholic (as in “universal”, not denomination), and apostolic Church. We confess (I confess) one baptism for the remission of sins. And we look for (I look for) the resurrection of the dead and the life of the world to come. Amen.”

 

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