Logical Analysis
Every Catholic knight has two final causes: to work “for the salvation of his soul and for the liberation of the Church” (p. 63). In 1119 Walter, a secretary for Roger of Salerno,
wrote, “Dealing violent blows in military fashion,” the Catholic knights “drove others down to hell with fatal wounds” (p. 108). The two goals of every Catholic knight are to rescue his soul from hell and to protect His Church from the attendants of hell. Further, according to Walter, the opponents to Catholic medieval knights and “heathens” (p. 109) “passed away to the lower regions” (p. 110). Thus, every Catholic knight is inspired by heaven, because every Catholic knight has two clear goals: to rescue his soul and His Church from the attendants of hell.Every Catholic knight is a soldier and “a person engaged in military service” (Webster’s Third New International Dictionary, 1966, p. 2168). According to Pope Urban II (1035-1099), “Let those who have long been robbers now be soldiers of Christ” (p. 21). Catholic knights are to enter military service for the Lord. Further, every Catholic knight is, clearly, a knight and “a mounted man-at-arms” (Webster’s Third New International Dictionary, 1966, p. 1249). According to William of Malmesbury in 1098, “Raymond of Toulouse, Godfrey of Bouillon, Hugh of Vermandois, Bishop Adhemar” are “knights of Christ” (p. 74). Thus, every Catholic knight is inspired by heaven, because every Catholic knight is a soldier of Christ and a man-at-arms for Christ.
Every Catholic knights has the several formal causes and unique features. In 1056 a writer from St. Andrews abbey in Cambrai wrote, “Because of Bishop Lietbert’s lionlike bravery, he remained cheerful” (p. 30). Further, in 1211 Simon of Montfort spoke to a group of heretics and said that “he was a Catholic man and wishes them all to be saved and to convert to the Catholic faith” (p. 236). Further, in 1136 Matthew of Edessa wrote that Catholic knights were “great-hearted men and valiant war leaders” (p. 40). Examples of brave, cheerful, great-hearted and valiant crusaders were “the Templars, the Hospitallers and the Teutonic Knights.” (p. 262). Further, every Catholic knight is admirable. In 1124 William of Tyre wrote, “The citizens of Tyre considered attentively what sort of people the Christians were: so unyielding, so long-suffering, and so skilled in the use of weapons” (p. 112). Further, in 1202 Geoffrey of Villehardouin wrote, “In Venice there is an army of the best people in the world and the bravest knights” (p. 209). Catholic knights are “the best people” and “bravest.” Thus, every Catholic knight is inspired by heaven, because every Catholic knight is brave, cheerful, Catholic, enthusiastic, great-hearted, valiant, tenacious, long-suffering, and skilled in the use of weapons.
The principal agent of every knight is the Lord. In 1098 Stephen of Blois sent a letter to his wife Adela and wrote, “The chosen army of Christ had been heading for the land of our Lord Jesus with His great power attending us for twenty-three weeks” (p. 78). Further, in 1187 Almaric, patriarch of Antioch, wrote to King Henry II of England and said, “May you rule in the name of Him through whom all kings rule” (p. 164). Further, in 1189 in a letter to his son, the Holy Roman Emperor Frederick Barbarossa wrote, “We must have recourse to divine help through prayer” (p. 174). Further, in 1365 William of Machaut said, “God who knows all and sees all, who directs and provides for all things, who does not forget his friends but is on their side, came running from His paradise to help the noble” crusaders (p. 295). Thus, every Catholic knight is inspired by heaven, because the principal agent of every Catholic knight is Christ “through Whom all kings rule” (p. 164), Who runs from His paradise to knights in order to “direct” (p. 295) them, and Who attends knights with “His great power” (p. 78),Who runs from His paradise to knights in order to “direct” (p. 295) them.
Further, the principal agent of all kings and queens is the Lord. In 1063 King Roger II secured Sicily for the crusaders and wrote, “This event enables us to recognize that God is our protector” (p. 50). Further, in 1248 King Louis IX admitted, “Without the help of God, who never deserted me, it would have been very hard for me to withstand the hardships of the six long years I spent in the Holy Land” (p. 266). Further, in 1479 Queen Isabella wrote, “The desire we have is to serve God” (p. 342). Thus, kings and queens are protected by the Lord “who never deserted” King Roger II.
Every Catholic knight prepares to reach his two goals of “the salvation of his soul and for the liberation of the Church” (p. 63). In 1063 Geoffrey of Malaterra, a monk writing about King and knight Roger Guiscard, wrote, “Our forces made their confession before God with utmost devotion in the presence of priests, entrusted themselves to God’s mercy and confident in His aid” (p. 50). Further, in 1147 Odo of Deuil records how King Louis VII’s prepared to depart for the crusades and wrote, “Louis VII humbly prostrated himself on the group and adored his patron saint, Denis. Then Pope Eugenius III and Abbot Suger brought out a silver reliquary, so that the king might become more eager by seeing and kissing the relic of St. Denis” (p. 132). Further, in 1203 Robert of Clari recorded how knights prepared to enter the city of Constantinople and wrote, “When every knight was ready, they all made their confessions and took communion” (p. 215). Further, in 1203 the Bishop of Soissons preached to the knights and said, “All the pilgrims are commanded to confess their sins and to take communion with sincere piety, and they should not be afraid,” for every knight “is protected by God” (p. 220) Thus, every Catholic knight is inspired by heaven, because every Catholic knight prepares to reach his goal by going to confession, trusting in the Lord’s mercy, making devotions, praying to his patron saint, taking communion, becoming pious and trusting in the Lord’s protection.
Every Catholic knight is assisted by the Virgin Mary, St. John the Baptist, St. Peter, St. George, Cistercians, Augustinian canons and Dominican friars. In 1063 Geoffrey of Malaterra wrote, Count Roger Guiscard acknowledged “St. Peter whose protection had brought so a great a victory” and “cried out repeatedly to St. George” (p. 51). Further, in 1481 Guillaume Caourin wrote that knights carried “banners of Jesus Christ and the Virgin Mary and St. John the Baptist, protectors of their faith.” Then “the enemy troops saw a golden cross in the clear sky and above it a shining virgin brandishing a shield and a spear, and beside her was a man dressed in shabby clothes surrounded by a bright host of soldiers.” As a result, “the vision induced in the enemies of the knights so much panic that they were absolutely unable to go on” (p. 337). Further, in 1204 Pope Innocent III wrote to Albert, the Archbishop of Riga and told him to “recruit the Cistercians and the Augustinian canons who fight with spiritual weapons” (p. 225). Further in 1215 Jordan of Saxony wrote, “Peter Seila gave to Dominic and his companions the fine houses which he had formerly owned in Toulouse and all the brothers who were with Dominic began to live the humble, ordered life of the religious” (p. 240). Thus, every Catholic knight is inspired by heaven, because every Catholic knight is assisted by the Lord, by the Virgin Mary, St. John the Baptist, St. Peter, St. George, and the holy Cistercians, Augustinians, and Dominicans.
Every Catholic knight has four instrumental agents to use to attain their goals of “the salvation of his soul and for the liberation of the Church” (p. 63). In 1099 according to the Gesta Frankorum, “The bishops and priests preached to the us, telling us to go in a procession in God’s honor around Jerusalem, and pray and gives alms and fast” (p. 93). A “procession” is defined as “the action of moving along on a particular course in a continuous orderly regulated often formal or ceremonial way” (Webster’s Third New International Dictionary, 1966, p. 1808). Further, “prayer” is defined as “a solemn and humble approach to Divinity in word or thought usually involving thanksgiving, confession, petition and praise” (Webster’s Third New International Dictionary, 1966, p. 1782). Further, “alms” is defined as “anything given freely to relieve the poor, as money, food, or clothing” (Webster’s Third New International Dictionary, 1966, p. 59). Further, “fast” is defined as “voluntary abstinence from food or from certain kinds of food for a space of time as a spiritual discipline” (Webster’s Third New International Dictionary, 1966, p. 826). Thus, every Catholic knight is inspired by heaven, because every Catholic knight goes in ceremonial procession, approaches the Lord with prayer, gives alms and gifts to the poor, and fasts for spiritual discipline.
Every Catholic knight has trustworthy counseling agents to guide him. In 1061 Robert Guiscard (1016-1085), a brave fighter and Catholic missionary, counseled his knights as follows, “Let us now purge ourselves of sin through confession and penitence, and receive the body and blood of our Lord Jesus Christ, and prepare our souls. Because the strength of God will enable us, a small but faithful band, to overcome the multitude of the faithless” (p. 48). Every Catholic knight is recommended to go to confession and mass and to trust the Lord, since Catholic knights have inferior numbers but superior power. Further, in 1154 Pope Eugenius III (1383-1447) wrote, “By the authority of almighty God and by that of St. Peter the chief of the apostles, conceded to us by God, we grant such remission and absolution of sins, that he who shall devoutly begin so sacred a journey and shall accomplish it, or shall die during it, shall obtain absolution for all his sins” (“Quantum praedecessors,” December 1, 1154). Every knight shall who goes on a “sacred journey” will earn “absolution for all his sins.”
Further, in 1220 Richard de Templo, a canon in London, wrote, “An enormous number of [knights] of various nationalities, especially French and English, were roused into putting their devotion into practice, taking the sign of the Holy Cross and hastening to help the Holy Land with all their strength… By the inspiration of God all were of one mind” (“Itinerarium regis Ricardi,” 2. 2, trans. Helen Nicholson, 1997, p. 139; ref. p. 153). All knights put “their devotion into practice” and received “the inspiration of God.” Further, in 1396 Eustace Deschamps wrote, “To all the princes of Christendom, kings, counts, dukes, knights and barons, who have spent so much time fighting against each other: we are brothers, one people and one law which Jesus Christ sought to buy with His blood. Let us organize ourselves to conquer the Holy Land with a true heart” (p. 300). Every knight is bought “by His blood” and should stop fighting Catholics and start uniting with each other to defend His birthplace. Further, in 1479 King Ferdinand and Queen Isabella wrote to Pope Sixtus IV and said, “The desire we have to serve God and our devotion to His holy Catholic faith cause us to subordinate all our own interests in the hope that Christendom should be rid of continual threats” (p. 341). Every knight should “subordinate” his interests under the commands of the Lord and then work for “the salvation of his soul and for the liberation of the Church” (p. 63). Thus, every Catholic knight is inspired by heaven, because every Catholic knight goes to confession and communion, trusts the Lord, goes on a sacred journey, receives forgiveness of all his sins, are “inspired by God,” have a “true heart,” and have a desire “to serve God.”
Every Catholic knight can learn lessons from the history of the four Crusades. The First Crusade (1096-1099) was a victory, because the First Crusade protected His Church from the attendants of hell in Jerusalem. The Gesta Frankorum reports, “Jerusalem was captured by the Christians on Friday, July 15, 1099. On the eighth day after the city was captured, they chose Godfrey of Bouillon as rule of the city” (p. 93). Further, the Second Crusade (1147-1149) was a defeat, because the Second Crusade forced Queen Eleanor of Aquitaine (1122-1204) to resent her husband, King Louis VII (1120-1180), and forced the Catholic knights to be crushed. The Wurzburg annalist reports, “What voice, what tongue could tell how much Christian blood the bestial frenzy of the barbarians poured out, and how many ways they found to torture them? This is what happened at Laodicea to those who followed the king of France and the Bishop of Freisingen” (p. 136). William of Tyre thought about the cause of the defeat of the Second Crusade and wrote, “The kings and leader were covered in confusion and fear…, because of our sins” (p. 146). Sin causes defeat.
Further, the Third Crusade (1189-1192) was a victory, because the Third Crusade liberated and protected the Roman Catholic Church from Beirut to Jaffa which is about three hundred miles. In 1191 King Richard the Lionhearted (1157-1199) wrote, “We are more concerned with the love and honor due to God than the audacious interest in the acquisition even of many territories” (p. 189). Further, the Fourth Crusade (1202-1204) was a victory, because the Fourth Crusade liberated and protected the Roman Catholic Church in Constantinople. In 1204 Geoffrey of Villehardouin wrote, “The date of the coronation, May 16, 1204, arrived and with great joy and great honor Baldwin, count of Flanders, was crowned emperor in the church of Hagai Sophia. The festivities and joy were beyond description, for the knights and the barons did all they could in celebration” (p. 225).
Every Catholic knight has the same enemy that is analogous to a fox, a disease and a poison and an attendant of satan. In 1170 Raymond V of St. Gilles wrote to Pope Innocent III and said, “In our part of the country little foxes are tearing down the vines which have been planted by the hand of the Highest One” (p. 226). Apostates who reject the doctrines of the Catholic Church and heretics who twist the teachings of the Church are similar to foxes who find clever ways to destroy the faith of Catholics. St. Peter writes, “False prophets arose among the people, just as there will be false teachers among you, who will secretly bring in destructive opinions” (2 Pet 2: 1). Further, Raymond V of St. Giles wrote, “This foul disease has taken hold” (p. 226). The activity of rejecting the doctrines of the Catholic Church is illogical since the doctrines are logical and healthy. Plus, rejecting teachings of the Church is unethical, since the teachings lead to peaceful communities in this life and happiness in the next life. Consequently, a person who rejects and twists Catholic doctrines is like a disease that harms the health, peace and happiness of others.
Further, in 1199 Pope Innocent III wrote to Philip II of France and said, “Having surrendered themselves to heresy,” they are like “ulcers which do not respond to treatment” (p. 228). Apostates and heretics are like ulcers that fail to help citizens in a community. Further, in 1209 Count Raymond V of St. Giles wrote, “Let it be known that the poison of heresy remains so ingrained that it cannot be cut out except by the strong hand of God” (p. 227). The activities of the attendants of hell, apostates and heretics are like poisons that cause illnesses that can only be cured by Divine intervention. Further, in 1208 Pope Innocent III wrote to King Philip II of France and said, “The attendants of Satan struck at” and killed “Peter of Castrelnau” (p. 229). Every apostate who serves satan are miserable and reject “the salvation of his soul and the liberation of the Church” (p. 63). Thus, every Catholic knight is inspired by heaven, because every Catholic knight bravely makes contact with “false teachers” who are analogous to foxes “tearing down the vines,” (p. 226), foul diseases who make the community sick and miserable, “ulcers that do not respond to treatment” (p. 228), and “attendants of Satan” (p. 229) that require the Lord’s power and mercy.
Every Catholic knight is inspired by the messages of Pope Urban II (1035-1099) who said, “Anyone who sets out on that journey [and a crusade] for the salvation of his soul and for the liberation of the Church is remitted all penance for his sins” (p. 62). Because Pope Urban II’s messages were inspirational, “the French, throughout all the regions of France, hearing such words, straightaway began to sew crosses over their right shoulder, saying they would all as one follow in the footsteps of Christ, by whom they had been redeemed from the power of hell” (p. 63). Further, every Catholic knight uses standards and military flags to signify a victory. In 1124 William of Tyre wrote, “As a symbol of victory, King Baldwin II of Jerusalem’s standard was raised over the tower at the gate, the standard of the doge of Venice was flown with great glory over the tower of Viridis, and the standard of Pons, count of Tripoli, Michael Falieri, was flown over the tower of Tanaria” (p. 112). Banners signify victory. Further, every Catholic knight gets the message that the Lord protects him. In 1105 Fulcher of Chartes wrote, “Truly it was an amazing miracle that we lived at all among the many thousands of thousands [of Saracens]. Whence this power? Indeed from Him who is called the Almighty, Who does not forget the people who labor for His name’s sake” (p. 97). Thus, every Catholic knight is inspired by heaven, because every Catholic knight is inspired by the preaching of Pope Urban II, uses military standards to show victory and strength, and sees miracles of His protection when living among a group of enemies.
Every Catholic knight is motivated become an ethical and happy knight. In 1101 Orderic Vitalis wrote, “When the western nobles heard the good news about the famous champions who had set out on pilgrimage and triumphed glorious over the infidels in the past, fighting in Christ’s name, they and their neighbors were inspired by the example of such achievements to a similar undertaking” (p. 97). The achievements of Catholic knights in the past inspire Catholic knights in the present to achieve “similar undertakings.” Further, in 1212 the Annals of Marbach report, “Many though that this [Crusader] movement sprang… from piety and divine inspiration” (p. 244). Every Catholic knight is motived by prayers and “divine inspiration.” Further, in 1220 Richard de Templo wrote, “Our wickedness, not [Saladin’s] power, gave him the victory” (p. 157). Every Catholic knight is motivated to become virtuous and remain in the state of grace, since non-virtuous, vicious and sinful knights in the past upset the Lord and were defeated in battles. Further, in 1887 King Henry II (1133-1189) wrote, “According to what our sins have deserved, the Lord, in His divine judgment, has allowed the land which was redeemed by His own blood to be defiled by the hands of unbelievers” (p. 165). Every Catholic knight is motivated to become virtuous and receptive to His gifts, since he wishes “for the salvation of his soul and for the liberation of the Church” (p. 63).
Further, Hallam writes, “The bitter rivalry between the two kings undermined the success of the crusade” (p. 178). King Richard I (1157-199) and King Philip II of France (1165-1223) became envious and greedy which caused Catholic knights to fail to reach their goals. Further, in 1212 the author of the Annals of Marbach wrote, “Unbelievers whose envy and avarice were a stronger motive for their hostility than a concern for truth and justice” (p. 244). Every Catholic knight is motivated to become virtuous and graceful by defending the truth and working for justice. On the contrary, a person who is not virtuous becomes envious and greedy and forget about the need to rescue his soul from hell and to liberate the Church from heretics. Thus, every Catholic knight is inspired by heaven, because every Catholic knight is motivated by “by the example” (p. 97) of brave knights, by “piety and divine inspiration” (p. 244), by desiring virtues and remaining in the state of grace, by fear of “divine judgement” (p. 165), by remaining grateful, and by “a concern for truth and justice” (p. 244).
Every Catholic knight goes on a roller coaster of feelings. In 1096 Fulcher of Chartes wrote about knights who “were not deterred from leaving everything they possessed for the love of God, for they truly believed that they would receive a hundredfold, as the Lord promised to those who love Him” (p. 65). Knights feel love for the Lord and hope for the reward promised by Him. Further, in 1063 Geoffrey of Malaterra wrote, Roger Guiscard’s “men were hastening into battle when there appeared a knight, splendidly armed, mounted on a white horse and carrying on the point of his spear a white banner bearing a splendid cross… When our men saw this they were overjoyed and cried out repeatedly to God and St. George” (p. 51). Knights feel joy when receiving the assistance of superior knights, the Lord and St. George. Further, in 1195 Ralph of Dicelto wrote, “Let those who have carried military arms among Christian men take up the sign of the cross and do not let them despair for their small number” (p. 196). Catholic knights feel despair when comparing his small number of crusaders to the large ranks of illogical and unethical barbarians. Further, in 1198 Pope Innocent III wrote, “My sons, take up as your shield the spirit of fortitude, relying not on bodily strength or numerical strength but on the power of God” (p. 202). Catholic knights feel courage when acknowledging their superior, Who is the Lord, and the assistance of the Virgin Mary, St. John the Baptist, St. Peter and St. George.
Further, in 1100 Fulcher of Chartres wrote about how knights “with the Lord leading them” felt “great fear as they passed between hostile pirates and before the Saracen cities” (p. 96). Catholic knights feel fear when contacting illogical pirates sailing on the oceans and unethical Saracens. Further, in 1396 the writer of the Life of John of Boucicaut wrote, “When Sultan Bayezid saw” the might of experienced knights, “he was so alarmed by the great valor of the French that neither he nor his huge battalion of cavalry dared to attack our men but fled” (p. 302). Catholic knights trigger fear in illogical barbarians, because knights have superior valor from logical beliefs. Further, in 1396 the writer of the Life of John of Boucicaut wrote, “The French nobles… charged the Saracens with such strength and courage that they terrified them all” (p. 302). Catholic knights are courageous when using superior strength to charge toward unethical barbarians. Further, in 1097 the Gesta Francorum reports, Bohemund said to all his soldiers, ‘Brave soldiers of Christ… go out like men to meet the enemy” (p. 74). Catholic knights feel like brave men when accepting the ethical commands of his leader. Thus, every Catholic knight is inspired by heaven, because every Catholic knight feels love for the Lord, feels joy when joined by superior knights, and undergoes despair when clustered around a small number of companions. Further, he feels fortitude when praying to the Lord, undergoes fear when approaching illogical barbarians, feels courageous when watching the surrender of unethical barbarians, and feels like a “brave soldier of Christ” (p. 74) when meeting the enemy.
Every Catholic knight is numerically inferior and statistically superior to barbarians at the same time, because knights won many battles with smaller troops than the barbarians. For example, in 1063 Geoffrey of Malaterra wrote, “just thirty-six knights put them all [three thousand barbarians] to flight” (p. 50). The knights were outnumbered 36 knights to 3000 barbarians yet achieved victory with a loss exchange ratio of one knight for eighty-three barbarians (1:83). Further, in 1063 “one hundred knights” engaged in battle and “killed as many as fifteen thousand of the enemy” (p. 51). Catholic knights achieved victory in Cerami with a loss exchange ratio of 1:150. Further, in 1081 William of Apulia writes, “Of the duke’s army, barely thirty dead knight could be seen. [M]ore than five thousand of the Greek army were killed, and a large portion of the Turks perished” (p. 54). Catholic knights attained victory in Durazzo with a loss exchange ratio of 1:167. Further, in 1097 the Gesta Francorum recorded, four “valiant knights, Raymond of Toulouse, Godfrey of Bouillon, Robert of Flanders and Hugh of Vermandois, and their armies” totaling 1200 knights defeated “the pagans [that] numbered three hundred and sixty thousand” (p. 75). Catholic knights obtained victory in Anatolia with a loss exchange of 1:300. Godfrey of Bouillon said, “If God had not been with us, none of us would have escaped” (p. 75). Further, in 1098 Stephen of Blois wrote, “The peerless Bohemund and Raymond of Toulouse, accompanied by sixty knights engaged in battle… The number of dead was reckoned at one thousand two hundred and thirty” (p. 80). Catholic knights completed victory in Antioch with a loss exchange of 1:21. Stephen of Bolois wrote, Our knights fight “with the Lord as their leader” (p. 81). Further, in 1204 Geoffrey of Villehardouin wrote, “Great was the joy of the Franks, for twenty thousand armed men with God’s help had captured four hundred thousand men or more” (p. 224). Catholic knights achieved victory in Constantinople with a loss exchange of 1:20. Thus, every Catholic knight is inspired by heaven, because every Catholic knight has an average loss exchange of 1:124.
I shall now review the deliberation above and choose my two favorite reasons. Hmm… All the reasons are good. I have decided that I prefer the principal agent cause and the assisting agent cause. I shall now make a command. Every Catholic knight is inspired by heaven, because every Catholic knight is directed by the Lord Who comes “running from His paradise to help the noble” crusaders (p. 295), and because every Catholic knight is assisted by the Virgin Mary, St. John the Baptist, St. Peter, St. George, and by holy Cistercians, Augustinians, and Dominicans. And yes, every man who is directed by the Lord and assisted by the Virgin Mary is inspired by heaven.
Ethical Analysis
Every Catholic knight needs to have a striking personality that distinguishes him from barbarians. “Personality” is defined as the “capacity for the choices, experiences, and liabilities of an individual person” (Webster’s Third New International Dictionary, 1966, p. 1687). In 1130 Anna Comnena described Bohemund, the crusader knight, and said, “Bohemund, the Norman leader from South Italy,” was brave soldier with a “striking personality” (p. 66). Further, in 1118 Matthew of Edessa wrote about King Baldwin II and said, “He was very orthodox in his faith, very decided in behavior and personality” (p. 108). Further, in 1130 Anna Comnena wrote about Robert of Hautville and said he was “fierce and ruthless, but also tall, agile, strong and daring” (p. 52). Thus, Catholic knight has a personality that is striking, decided, fierce and daring.
Further, every Catholic knight needs to have a clean conscience. “Conscience” is define as the “awareness of the moral goodness or blameworthiness of one’s own conduct” (Webster’s Third New International Dictionary, 1966, p. 482). In 1197 Arnold of Lubeck wrote, “While the army was staying at Beirut, a report reached them of the death of King Henry VI… One brave man’s conscience told him that, if he were at home, the empire might be his. Another feared that the new emperor would be against him. Yet in the middle of all these changing notions a spirit of prudence prevailed… All decided to swear an oath Frederick II” (p. 197). When Henry VI died, a Catholic knight with a clean conscience would use prudence and accept the rule of Henry VI’s son, Frederick II.
Further, every Catholic knight needs to have continence and “self-restraint from yielding to impulses and desires” (Webster’s Third New International Dictionary, 1966, p. 493). In 1212 the Annals of Marbach report, “Their parents and friends were unable to restrain them from taking part in this march” (p. 244). If a Catholic knight wishes to become ethical and continent, then he must resist the desire to stay home and have the courage to “take part” (p. 244) in a Crusade.
Further, every Catholic knight needs to use his memory and the “power of recalling what has been learned” (Webster’s Third New International Dictionary, 1966, p. 1409). In 1307 Philip IV of France (1268-1314) wrote, “To defend the freedom of the Church’s faith the Lord has set kings apart… and that before all the desires of our heart we strive for the advancement of the Catholic faith” (p. 286). If a Catholic knight wishes to become ethical, then he must remember how the Lord “set kings apart” to protect His Church from the attendants of hell. Further, a Catholic knight should remember two more things: that he should protect His Church and that he should advance “the Catholic faith.”
Further, every Catholic knight knows that some items are “necessary” such as “food, clothing, shelter, medical care, equipment and furnishings” (Webster’s Third New International Dictionary, 1966, p. 1510). In 1097 Alexius I (1057-1118), the Byzantine Emperor “provided our leaders [of the Franks] with as much coinage and silk clothing as they wanted, and also with horses and money, of which they were very short, sufficient to see them through their journey” (p. 72). The Lord inspired Alexius I to provide necessary items, such as clothing, horses and money to Catholic knights as they moved toward Jerusalem.
Further, every Catholic knight knows that some actions are “possible” and “fall within the powers of performance or conception of an agent” (Webster’s Third New International Dictionary, 1966, p. 1770). In 1147 Conrad III wrote, “Even if the road we must take is steep and difficult, yet for God for whom all things are possible, we will fight the barbarians” (p. 136). If a Catholic knight wishes learn that “all things are possible” (p. 136) for the Lord, then he will perform difficult actions, depend upon the Lord’s divine help, and become “skilled in the use of weapons” (p. 112). Thus, because every Catholic knight will remember to protect the Church, make use of necessary things, such as food, clothing and shelter, and know what is possible, such as difficult actions with the Lord’s help, every Catholic knight is inspired by heaven.
Every Catholic knight must be willing to learn and t0 “gain knowledge or understanding or skill by study, instruction or experience” (Webster’s Third New International Dictionary, 1966, p. 1286). In 1199 Pope Innocent III wrote to King Philip II of France and said, “Let the followers of treacherous heresy learn to be contrite by virtue of your power, and be brought at least to an acquaintance of the truth through the afflictions of war” (p. 229). If a Catholic knight wishes to become strong and ethical, then he must study how to rescue his soul from hell, learn how “to be contrite” (p. 229) and then help a heretic learn about the Lord by showing the standards and military flags from Catholic knights.
Further, every Catholic knight will make conjectures and “arrive at a conclusion on insufficient evidence” (Webster’s Third New International Dictionary, 1966, p. 479). In 1459 Pope Pius II (1405-1464) gave a speech to bishops and said, “We were afraid that with the Hungarians defeated, both the Germans and the Italians, and indeed all of Europe, would fall under Turkish control, which would certainly bring about the extinction of our faith” (p. 333). If a Catholic knight wishes to become ethical, then he must accept Pope Pius II’s conjecture that the loss of the Catholic churches in Hungary will lead to the loss of churches in Germany and Italy and many other countries.
Further, every Catholic knight will joyfully use his reason and his “ability to trace out the implications of a combination of facts” (Webster’s Third New International Dictionary, 1966, p. 1891). On November 28, 1309, Jacques of Molay asked his listeners to trace out a conclusion from the combination of three facts. First, the Order of Templars had “beautiful adornments and reliquaries pertaining to the worship of the Divine.” Second, the Order of Templars, “in accordance with their rules, gave alms three times a week to all who wanted them.” Third, the members of the Order of Templars “readily exposed their persons and shed much blood in the defense of the Catholic faith against its enemies” (p. 288). If a Catholic knight wishes to become ethical, then he must be reasonable and trace out the implications in the three facts presented by Molay and infer a strong conclusion: that the Templars are admirable and worthy of the Pope’s respect. Thus, every Catholic knight is inspired by heaven, because every Catholic knight learns how to use his power to become contrite, agrees with the conjecture of Pope Pius II about how Hungary protects Germany and Italy, and then reasonably concludes with Molay that the Templars are admirable.
Every Catholic knight has foresight and “the power of looking forward” (Webster’s Third New International Dictionary, 1966, p. 890). In 1097 Bohemund (1054-1111) told his knights, “Let everyone be of one accord in their faith in Christ, and in the victory of the Holy Cross, because today, God willing, we will all be made rich” (p. 75). If a person believes in “our Lord Jesus” (p. 78), and fights with “His great power” (p. 78), then he is a Catholic knight who will become “rich” (p. 75) with “spiritual weapons” (p. 225) in the future.
Further, in 1189 Peter of Blois wrote, “The Holy Roman Emperor, Frederick Barbarossa, and the King of France, Philip Augustus,… are encouraged to choose men of foresight and vigor, men who could pile up supplies, gauge the dangers, prepare the crossings and scout out the strength of the enemy” (p. 169). If a Catholic knight wishes to have foresight, then he must obtain the formal causes of “strength” (p. 169) and “lion-like bravery” (p. 236), be men who will “prepare the crossings” (p. 169), be ready to make “their confessions and take communion” (p. 215), “gauge the dangers” (p. 169) and acknowledge that in 1063 “just thirty-six knights put [three thousand barbarians] to flight” (p. 50). Plus, every Catholic knight has the necessity of obtaining “supplies” (p. 169) and “coinage, clothing, horses and money” (p.72). King Frederick Barbarossa was an ethical Catholic knight with foresight.
Further, every Catholic knight has circumspection and “earnest attention to all circumstances and possible consequences of an action” (Webster’s Third New International Dictionary, 1966, p. 410). In 1148 Conrad III (1094-1152) instructed his knights, “Great warriors, I see men valiantly resisting our enemies and the flash of their arms suggest that the resisters are allies, since the Saracens do not use breastplates in battle. Let anyone who has zeal for God come with me! Let us fight for our brothers! Let heaven’s will be done!” (p. 138). If a Catholic knight wishes to become circumspect, then he must give his attention to battles, “gauge the dangers” (p. 169), have “zeal for God” (p. 138), observe the strength of allies, and find possible ways to defend other knights.
Further, every Catholic knight has caution and “prudent forethought to minimize risk or danger” (Webster’s Third New International Dictionary, 1966, p. 356). In 1221 Oliver of Paderborn wrote, “We had been so humiliated in this hostile land not by the bow or the sword but by flood and famine” (p. 256). If a Catholic knight wishes to become ethical, then he will become cautious about floods and minimize the dangers of famine. Thus, every Catholic knight is inspired by heaven, because every Catholic knight has the foresight to “have faith in Christ” (p. 169), the circumspection and attention to “dangers” (p. 169), and the caution about “floods and famine” (p. 256).
Final remarks. Every Catholic knight needs foresight. When a person believes in “our Lord Jesus” (p. 78), and fights with “His great power” (p. 78), he will become “rich” (p. 75) with “spiritual weapons” (p. 225).
© By Theodore Faulders, October 3, 2021.