Logical Analysis
The final causes of the Catholic medieval knight is two: to fight and to pray. Seward writes that knights joined a military Order “not just to fight but to pray. They saw nothing contradictory in their vocation” (p. 18). We pray for our neighbors so that they may increase their love of the Lord.
Further, we fight our neighbors when they steal our items and block our traveling. According to Seward, the knights “devoted themselves to guarding… and protecting Christians” (p. 3). To “guard” is “to protect from danger” (Webster’s Third New International Dictionary, 1966: 1007). Knights guarded Christians who faced the dangers of uncharitable bandits who have sadly lost the love for the Lord and turned into criminals. Thus, every Catholic medieval knight had superior power, because his goals are to pray and to love the Lord while protecting his neighbors.The material cause of every Catholic medieval knight is one: military life. Seward writes, “[T]hey were soldiers in uniform” (p. 3). They were soldiers in a military order. Further, the medieval knights were a specialized forced in the military. Seward writes, “The brethren were always only a small minority on campaigns, a handful of elite troops leading a force of local levies or mercenaries” (p. 22). “Levy” is defined as “the enlistment of men for military service” (Webster’s Third New International Dictionary, 1966: 1301). Thus, every Catholic medieval knight had superior power, because he was either a military leader, a recently enlisted man or a professional soldier.
The formal cause of every Catholic medieval knight is one: monastic. A “monastery” is defined as “a house of religious retirement for persons under religious vows” (Webster’s Third New International Dictionary, 1966: 1457). Seward writes, the knights “took vows of poverty, chastity and obedience” (p. 19). Further, “On campaigns the knights heard Mass daily, before dawn in the marshal’s tent” (p. 74) Consequently, the life of the Catholic medieval knight “really was a military and monastic existence” (p. 44). Thus, every Catholic medieval knight had superior power, because he lived in “a monastery at war” (p. 212).
The principal agent cause of every Catholic medieval knight is one: the Lord. According to Jean Parisot de la Valette (1495-1568), Grand Master of the Order of Saint John, “We are all soldiers of Jesus Christ” (p. 216). Knights defended the Lord, just as St. Peter protected the Lord with his sword in the Garden of Gethsemane. Further, the Lord commands full obedience and said, “Whosoever shall lose his life for my sake and the gospel, shall save it” (Mark 8:35). Thus, every Catholic medieval knights had superior power, because he obeyed the Lord, his Principal Agent, and became a “Knight of Christ” (p. 125).
Catholic medieval knights prepared two things: Europe and the United States. Seward writes that the “knight’s state” was “the first modern state,” because the knight’s state had “uniformity of law and administration, co-ordination of foreign policy, internal government, Church affairs, trade and industry” (p. 78). Further, Catholic medieval knights “founded towns and markets, built roads, bridges, mills, and established law courts” (p. 115). Further, according to Seward, “Marshes were drained, sea walls built, forests cleared and the sandy soil conquered by the heavy… plough” (p. 76). Further, the land of Catholic medieval knights was “blooming in a way unseen since Roman times” (p. 116). Further, the military orders brought about “the most contented peasant freeholders in Europe” (p. 76). Thus, the brave Catholic medieval knights are truly the fathers of modern Europe. Moreover, they prepared the United States. Seward writes, “It is not too much to say that a Knight of Malta – Admiral Francois de Grasse – was largely responsible for winning the American War of Independence” (p. 264). Francois de Grasse (1722-1788) was a member of the medieval Order of Saint John and decisively defeated the British fleet in the Battle of the Chesapeake in September 1781. Thus, Catholic medieval knights had superior power, because they prepared the cities in Europe and then the cities in the United States.
The assisting agent cause of every Catholic medieval knight is one: Beata Virgo Maria. Seward writes, “The brethren remained devoted to the Blessed Virgin Mary, who they believed saved them from disaster time and again” (p. 74). For example, the victorious battle at Rhodes in 1480 was seen as a “miracle” by the Catholic medieval knights, because “the brethren had seen Our Lady with a host of angels, accompanied by a familiar figure in camel hair, John the Baptist” (p. 191). She assisted them regularly. Further, the knights placed her statues and images in their homes and businesses. According to Seward, “Her effigy was placed over the chapel door in many commanderies… At the Marienburg a gigantic statue of the Virgin and Child, set high up outside the chapel, dominated the landscape for miles around” (p. 74). A “commanderey” is defined as “the district with lands and tenements under the control of a commander of a religious military order of knights” (Webster’s Third New International Dictionary, 1966: 455). Further, knights reserved her feast days for battles. Seward writes, “Every year campaigns were launched on her major feast days: Candlemas, the Assumption and the Nativity of the Virgin – 2 February, 15 August, and 8 September” (p. 74). Her superior power was acknowledged and appreciated by every Catholic medieval knight. Thus, every Catholic medieval knight had superior power, because he was continuously assisted by the Blessed Virgin Mary.
The instrumental agent causes of every Catholic medieval knight are four: prayer, money, banners and bells. Seward writes, because Catholic medieval knights lived in a “monastery at war” (p. 212), the “brother-knights wore a hooded habit in the cloister,” while “attending Mass,” going to confession “to the Order’s priest,” and reciting “the Little Office” (p. 16). Knights prayed daily, because “their vocation [was] to die for Christ in defense of Christians” (p. 212). Further, according to Seward, “Enormous sums of money were involved. As front-line troops the brethren required the best equipment available, while strongholds had to be maintained, guest houses and hospitals supported” (p. 21). Generous amounts of money was needed, for the knight needed “a chain-mail tunic with sleeves…, padded breeches and a kite-shaped shield; a lance carried under the arm, a long, two-edged sword and occasionally a mace” (p. 13). Further, Catholic medieval knights regularly carried banners on military campaigns. For example, Seward writes, “Frey Alonso de Cardenas, the maestro of Santiago, set up the crimson banner of St. James… on his white horse” (p. 147). Plus, during the Battle of Lepanto on October 7, 1571, the Venetians were “flying yellow banners, Genoese [were] flying green, Don Juan with the papal galleys flying azure, and Santa Stefano’s squadron flying white” (p. 220). Further, Seward writes, “The Christians brought carillons of bells which played havoc with the devout sensibilities” of pagans (p. 145). Knights learned that some non-Catholics are repulsed by the sound of bells. Plus, a galley of Crusaders and rowers were regularly seen “darting out from a silent cove with huge oars beating the water… and gongs banging” making terrifying noises (p. 179). Thus, every Catholic medieval knight had superior power, because his tools included prayer, money, bells and banners.
The counseling agents of every Catholic medieval knight are three: Jacques de Moley, Pierre de Thomas, and Jean Parisot de Valette. On November 26, 1309, Jacques de Molay (1244-1314), the 23rd Grand Master of the Knights Templar, claimed, “No other order had such rich churches and devotion, and no Order has fought more determinately, more bravely, given its blood more generously for Christianity” (p. 162). The Catholic medieval knights were monks with deep devotions, soldiers with prayers, and role models who prepared Europe and the United States. Further, Pierre de Thomas (1305-66), a Carmelite friar and papal legate, declared, “Soldiers of Christ take comfort in the Lord and His Holy Cross and fight His war bravely. Have no fear of the enemy and pray to God for victory. The gates of paradise are open” (p. 177). Friar Thomas told every Catholic medieval knight to downplay fear and to highlight fortitude, because every Catholic medieval knight is a “soldier of Christ” and is justly earning His reward (p. 227). Further, Jean Parisot de Valette (1494-1568), the 49th Grand Master of the Order of Malta, announced, “Today our faith is at stake – whether the Gospel must yield to the Koran. God is asking for the lives which we pledged to Him at our profession. Happy are those who may sacrifice their lives” (p. 212). Every Catholic medieval knight must attend High Mass and renew their vows, because they “must fulfill their vocation – to die for Christ in defense of Christians” (p. 212). Jean Parisot de Valette became a hero of the Order of Knights Hospitallers in 1565 when he was the commander against the Ottomans at the Great Siege of Malta. Thus, because his counselors were brave, inspiring and encouraging, every Catholic medieval knight had superior power.
The history of every Catholic medieval knight began with two people: Hugues de Payes (1070-1136) and St. Bernard of Clairvaux (1090-1153). According to Seward, “Hugues arrived in Syria in 1115, and by 1118 had become a self-appointed protector of pilgrims on the dangerous road from Jaffa to Jerusalem,” which is about a fifty mile journey (p. 14). Hugues wanted to guard Christian travelers from danger and “persuaded seven knights, also from northern France, to help him” (p. 14). He asked the knights to make “a solemn oath before the patriarch to protect pilgrims and observe poverty, chastity and obedience” (p. 14). As a result, Hugues was the first person to create knights for Christ. Further, Seward writes, “St. Bernard took a strong liking to Hugues, promising to compile a rule for him and to find recruits. ‘They can fight the battle of the Lord and indeed be soldiers of Christ’” (p. 15). St. Bernard assisted Hugues and founded “a monastery at war” (p. 212). Thus, every Catholic medieval knight had superior power, because his history springs from Hugues de Payes and St. Bernard of Clairvaux.
The analogy of every Catholic medieval knight is one: shock troops. According to Seward, “The military orders were the shock troops” (p. 115). The term “shock troops” is defined as “a group of soldiers especially chosen for offensive work because of their high morale, training and discipline (Webster’s Third New International Dictionary, 1966: 2099). Catholic medieval knights had high morale, because “they were Catholic Christians first” and citizens of a country second (p. 81). Plus, every Catholic medieval knight had a thorough training. Seward writes, “One must never underestimate the spiritual force of the brethren’s vocation, to be ‘a servant of the gentlemen of the poor and a person devoted to the defense of the Catholic faith’” (p. 42). Plus, every Catholic medieval knight had discipline, because he prayed the “Office in choir every day, lived the rule, and noted for his devotion” to the Blessed Virgin Mary (143). Consequently, every Catholic medieval knight had superior power, because he served in shock troops which are analogous to contemporary special forces, and because he was a “spiritual force.”
One sign showed that every Catholic medieval knight had superior power: dread. Seward writes, “The knights were dreaded by their opponents” (p. 82). “Dread” is defined as “to fear greatly; to be in terror of” (Webster’s Third New International Dictionary, 1966: 688). For example, when the Catholic medieval knights “stormed a fort at Pilena in 1336, the Lithuanians preferred to go to their pagan heaven rather than be captured, burning their goods in a great funeral pyre, killing their women and children, then beheading each other” (p. 82). Every Catholic medieval knight had superior power, because he sent messages to his opponents that were “dreaded” and terrifying.
The motive of every Catholic medieval knight was one: spiritual. According to Seward, “The knights saw their calling as a spiritual calling” (p. 230). “Spiritual” is defined as “relating to the moral feelings or states of the soul as distinguished from the external actions” (Webster’s Third New International Dictionary, 1966: 2198). Knights prayed daily, attended mass weekly and went to confession monthly. Further, knights were supported by the Church. Seward writes, “The papacy had promised the full spiritual privileges of a crusader to those who assisted” the monasteries of Catholic medieval knights (p. 83). Further, knights prepared the first modern states. Seward writes, “The real motives of the knights was to convert… pagans to Christianity” (p. 99). After all, Christians are needed to maintain “towns and markets, built roads, bridges, mills, and established law courts” (p. 115). Thus, every Catholic medieval knight had superior power, because he was motived by a genuine spiritual power from the Pope.
The passions of every Catholic medieval knight were four. Seward writes, “Love of the Lord… helps in war” (p. 136). “Love” is defined as “the attraction felt for a person who inspires delight” (Webster’s Third New International Dictionary, 1966: 1340). Every knight was attracted to the Lord and felt His delights. Knights “gave their lives for the Savior,” because they loved Him (p. 212). Further, Seward writes that the “settlements” of the brethren “had the most contented peasant freeholders in Europe” and were “the most successful economically” (p. 76). “Joy” is defined as “pleasurable feelings or emotions caused by well-being, success or good fortune” (Webster’s Third New International Dictionary, 1966: 1222). Knights and everyone who lived with them, such as Cistercians, sergeants, priests, peasants, and noblemen, enjoyed living together and experienced good fortune. Further, Seward writes, “All Knights” were charged with “the solemn duty… of defending the faith as enshrined in the teachings, doctrines and traditions of the Holy Roman Catholic and Apostolic Church” (p. 246). “Courage” is defined as “the moral strength enabling one to venture, persevere, and withstand danger or difficulty firmly” (Webster’s Third New International Dictionary, 1966: 522). Every knight courageously ventured into pagan lands and firmly endured the dangers of apostates and heretics. They were committed to the Church and ventured bravely to protect Christians various locations. Seward writes, “A young knight might serve some years in… Greece or Armenia,… Italy and France,… Germany or the Baltic lands” (p. 75). Further, Seward writes, “God is asking for the lives which we pledged to Him at our profession. Happy are those who may sacrifice their lives” (p. 212). “Happiness” is defined as “the state of well-being characterized by dominantly agreeable emotion ranging from mere contentment to deep joy in living” (Webster’s Third New International Dictionary, 1966: 1030). Knights were happy by simply doing their job. Seward writes, “The Knights of Christ…were inspired” by two ideals, “religion and soldiering” (p. 149). Plus, Thus, every Catholic medieval knight had superior power, he had passions, such as love for the Lord, joy for making a successful economy, courage when traveling through non-Catholic lands, and happiness while making sacrifices.
Statistics show that every Catholic medieval knight has superior power. In 1183 near Nazareth “150 knights” defeated and “tackled” 7,000 Moslem cavalry (p. 31). Further, in 1233 King Ferdinand III of Castile “faced a capable opponent at Jerez de la Frontera: only ten Christians died in the battle but, Moors were slain by the thousand” (p. 117). Further, in 1320 at Rhodes sixteen vessels “captured… over 100” Turkish warships. (p. 174). Further, in 1440 near Turkey 60 knights were lost and “the Mamelukes lost 700 men” (p. 185). Further, in 1483 at Lucena, Spain, “only” 1,500 knights defeated 10,000 Moors (p. 143). Further, in 1562 at Weissenstein “2,000 knights beat off a Russian force of 30,000” (p. 99). Further, on June 3, 1565, “one thousand Turkish bodies littered the blood-soaked ground, while 150 defenders had died” (p. 215). Further, on October 7, 1571 at Lepanto, while Pope Pius V was praying the rosary inside the Vatican, the Holy League lost 50 ships and 13,000 soldiers while the Ottomans lost 210 ships and 25,000 warriors (p. 221). Consequently, the Catholic medieval knights had a kill ratio of 1:23 (calculating from an average of opponents destroyed divided, 201, by the number of battles, 9, which equals 23.3). Other ratios in history include the 1:2 kill ration of the French in World War I and the 1:20 kill ratio of the U.S. Special Forces in the Gulf War. Thus, Catholic medieval knight had superior power, because they “tackled” larger forces, “defeated” massive forces, and had a high kill ratio of 1:23 which is higher than U.S. Special Forces.
I shall now use my freedom to review the investigation above. Hmm… All the reasons above are good and interesting. I shall now choose my favorite two reasons to support the thesis that every Catholic medieval knight had superior power. I have decided that I prefer the principal agent cause and the assisting agent cause. I shall now use my freedom to make an argument. Every Catholic medieval knight had superior power, because every Catholic medieval knight was a “soldier of Jesus Christ” (p. 216) and “remained devoted to the Blessed Virgin Mary” (p. 74). And every soldier who serves the Lord and remains devoted to the Blessed Virgin Mary will have superior power.
Ethical Analysis
The personality of every Catholic medieval knight can be described by one term: valiant. Seward writes about a knight, “the valiant old warrior” (p. 141) “Valiant” is defined as “marked by courage, persistence, or determination; heroic” (Webster’s Third New International Dictionary, 1966: 2529). According to Seward, Jean Parisot de la Valette (1495-1568), Grand Master of the Order of Saint John, became injured and said, “How can it be possible for a man of my age [71 years old] to die more gloriously than among my brethren and my friends in the service of God, in defense of our holy Religion?” (p. 217). Courage enabled Parisot to be firm in a terrifying situation, persistent at serving the Lord, and determined to defend the One Holy and Apostolic Church of Christ. Thus, every Catholic medieval knight had superior power, because he was valiant while defending the Lord’s “holy Religion.”
The conscience of every Catholic medieval knight is best expressed by the valiant Jacques de Molay (1244-1314), the 23rd Grand Master of the Knights Templar, who chose to die with a clean conscience rather than live with a guilty conscience. Molay declared, “Before heaven and earth and with all of you here as my witnesses, I admit that I am guilty of the grossest iniquity. But the iniquity is that I have lied in admitting the disgusting charges laid against the Order” (p. 166). According to Seward, Molay and his Knights Templars became repulsive to Pope Clement V (1264-1314). Seward writes, “Clement made up his mind once and for all” (p. 162) and then uncharitably ended the Knights Templar. Why is it that a pope was repulsed by a valiant and innocent Catholic medieval knight? Is it because the pope preferred the contrary features? That a pope would prefer a Catholic with cowardice proves the Seward’s conclusion, that “sometimes the Roman Church has proved an unnatural mother, savaging those who love her best” (p. 167). Thus, every Catholic medieval knight had superior power, because he admitted his “grossest iniquity” and maintained a clean conscience.
The continence of every Catholic medieval knight was demanded by his daily plan. “Continence” is defined as “strength developed by resisting impulses and desires” (Webster’s Third New International Dictionary, 1966: 492). Seward writes, “Brethren ate in pairs to see that the other did not weaken himself by fasting” (p. 16). Resisting the desire to fast and to become weaker gave the knight strength to perform two kinds activities. Seward writes, “Religious services alternated with military exercises… their mortification was the rigors of war” (p. 16). Thus, every Catholic medieval knight was has superior power, because he “resisted impulses” and developed the strength to fight and to pray.
Memory was used by every Catholic medieval knight, since the call “Remember St. Elmo!” (p. 217) was regularly shouted while knights worked toward their goals. On June 3, 1565, the fort of St. Elmo on Malta was attacked by eight thousand pagans. Then Jean Parisot de la Valette (1495-1568), Grand Master of the Order of Saint John, “reminded his brethren of their vocation as they renewed their vows the Baptist’s Day” (p. 216). Fra’ Jean said, “What could be more fitting for a member of the Order of St. John than to lay down his life in defense of the faith?” (p. 216). Thus, every Catholic medieval knight had superior power, because he remembered St. Elmo while pursuing his vocation to defend the faith and to pray.
Finance was necessary for the every Catholic medieval knight, because money was necessary for crusaders, pilgrims and locals in the Holy Land which were supplied by the knights. According to Seward, the knights alone “possessed the necessary vaults, organization and integrity” to become the “professional financiers. All money collected for the Holy Land were conveyed by them from their European preceptors to the temple at Jerusalem” (p. 26). “Finance” is defined as “the study or science of the management of fund” (Webster’s Third New Collegiate Dictionary, 1966, p. 851). As a result, Catholic medieval knights prepared the way for future funds management. Seward writes, “In many ways, the military brethren foreshadowed the great Italian banking houses” (Seward 1996: 48). Thus, every Catholic medieval knight had superior power, because he was skilled in finance which is necessary for crusaders and pilgrims.
The possibility of using weapons belongs to to every Catholic medieval knight, because St. Bernard of Clairvaux (1090-1153) agreed with Pope Leo IV (790-855) and Pope John VIII (d. 882) that “warriors pure in heart who died fighting for the Church would inherit the kingdom of God” (p. 18). According to Seward, the Catholic medieval knights “owed an enormous debt to St. Bernard, who had made it possible for them to take up arms” (p. 19). As a result, every knight had two jobs: “to fight [and] to pray” (p. 19). Thus, every Catholic medieval knight had superior power, because it was possible for him to use physical and spiritual weapons in order to please the Lord.
Learning was required of every Catholic medieval knight. They had to learn the skills of fighting and the methods of prayer. Seward writes, the “specialist archers were irreplaceable since a lifetime was needed to learn their skills, passed down from generation to generation” (p. 221). Archery, sword fighting and shield skills had to be learned by every crusader. Further, attending mass, “reciting the Little Office” (p. 178) and “confessing to an Order’s priests” were learned by each knight. (p. 179). Thus, every Catholic medieval knight to had superior power, because he learned fighting techniques and the methods of prayer.
Logical reasoning guided every Catholic knight, because every Catholic medieval knight was a “soldier of Jesus Christ” (p. 216) and “remained devoted to the Blessed Virgin Mary” (p. 74). He worshiped the Lord as his principal agent and King. Further, he was devoted to the Blessed Mary as his loving mother and assistant. Thus, every Catholic medieval knight had superior power, because he was guided by logical reasoning and his devotions were accurate.
Final remarks. I am beginning to understand how the medieval knights were Catholic and powerful. Europe and America owe them everything and we need to use their superior power to defend what they built.
© By Theodore Faulders, March 10, 2022.