The founding of the Knights Hospitaller Order
The Knights Hospitaller Order derives its name from the concept of a hospital in English, reflecting its foundational and enduring mission to care for the sick. Established in 1071, 28 years before the Crusades began, the order originated when a group of affluent merchants from Amalfi, Italy, witnessed the suffering of sick pilgrims in Jerusalem. Motivated by the teachings of Jesus and Christian compassion, they abandoned their previous occupations to dedicate themselves to healthcare. They founded the world’s first hospital of its kind in Jerusalem, committing wholeheartedly to their patients. They took vows to forego food until the sick had been fed, not to sleep until the sick had been tended to in their beds, and to dedicate themselves completely to the well-being of the sick, regardless of their identity.
Before the Hospitallers, sickness was often viewed as a consequence of sin, with illness seen as divine punishment. This perception shifted fundamentally with the Hospitallers, who regarded sickness as a form of participation in the suffering of Jesus and a divine gift. They treated the sick as beings created in God’s image, pioneering standards for hospital care that included regulated beds in wards, meals, treatment, and ensuring patients were housed in favorable conditions. They were committed to offering personal and humane care, setting a new precedent for the treatment of the sick.
As the Crusades commenced, the Hospitallers evolved into a medical unit within the Crusader army. The establishment of the Templar Order a few decades later influenced the Hospitallers to expand their mission. They concluded that merely caring for the wounded was insufficient; they too must engage in combat (and potentially sustain injuries themselves). Thus, the Hospitallers transformed into an order of warrior monks, while still preserving their original commitment to treating the wounded. This dual role marked a significant expansion of their duties and contributions during the Crusades.
The Hospitaller Order adhered to a principle of providing care to any wounded person, regardless of whether they were Muslim or Jewish. They were committed to sacrificing everything for their patients. According to legend, Saladin wanted to test the Hospitallers’ reputed fairness for himself. Disguising his identity, he pretended to be ill and claimed that, based on his dreams—a respected belief of the time—the only cure for his ailment was a medicine made from the heart of the master of the order’s horse. In that era, a knight’s horse was invaluable, as his life often depended on it. After much deliberation, the Hospitallers decided to sacrifice the horse to treat the incognito patient, who was revealed to be Saladin himself. This story illustrates the extreme lengths to which the Hospitallers would go to uphold their commitment to care for all in need.
Saladin revealed his true identity to the amazed Hospittalers, acknowledging them as men of honor. In gratitude for their kindness, he reciprocated during his conquest of Jerusalem by allowing their hospital to remain operational until all patients, especially those unable to walk, had fully recovered and could leave safely. It is even said that he made a monetary donation to the Hospitallers. These accounts are housed in the library of the Hospitaller Order in Malta, yet they remain largely unknown to the general public. Regardless, the Hospitallers rapidly evolved into a significant military order within the Crusader Kingdom’s standing army, specializing in construction. They erected fortresses throughout the land, meaning many sites along the “Via Palma” are connected to their legacy.
The Templars
Legend has it that, a few years following the Crusaders’ conquest of Jerusalem, a group of nine knights took residence on the Temple Mount. They lived there in secrecy for nine years, with their activities during this period shrouded in mystery. After these nine years, they convened an assembly of the kingdom’s elite and proclaimed the formation of a new order. This order introduced a groundbreaking concept: for the first time in history, it established monks who were also knights. This was seen as a radical innovation and even considered sacrilegious by some, as Jesus’s teachings were interpreted to oppose all forms of violence.
Bernard of Clairvaux, the spiritual mentor of the order and a pivotal figure of his time, addressed this innovative concept in a letter to Hugues de Payens, the first leader of the order. Bernard wrote: “Once, twice, three times, if I’m not mistaken, dear Hugo, you have requested that I offer words of encouragement to you and your fellow knights. Thus, in light of my new role, although I am unable to wield a bayonet against the tyranny of our enemy, I can at least wield the pen…” This passage highlights Bernard’s support and encouragement for the unique blend of monastic and knightly duties that the order represented, despite the inherent contradiction it posed to traditional Christian teachings on violence.
Bernard of Clairvaux provided a theological rationale for the actions of these knight-monks, justifying the violence against non-Christians as being in service to Jesus. He argued, “The knights of Jesus engage in their Lord’s battles with assurance, unburdened by the sin of killing the enemy, and unafraid of their own demise, for both slaying and dying for Jesus constitute not crimes but honorable rewards. Thus, one reaches Jesus through warfare in His name. He who perceives the enemy’s death as divine retribution shall find solace in his role as a soldier of Jesus. The soldier of Jesus engages in combat without guilt, and meets death even more serenely. His sword is not borne in vain; he acts as an instrument of God, meting out punishment to the wicked and safeguarding the virtuous. Indeed, when he executes wrongdoers, it is not homicide he commits but the purging of malice, serving as the righteous executor of Jesus’s will…” This perspective underscored the complex intertwining of religious conviction and martial duty, framing their militant actions as a sacred obligation.
Bernard of Clairvaux emerged as the ideological patriarch of a novel archetype: the knight who was also a monk, a fusion that had previously been deemed inconceivable. Leveraging his considerable clout, influence, oratory skills, religious authority, and cogent arguments, Bernard provided unwavering support to the Templars, making this unprecedented blend of martial prowess and monastic devotion widely accepted. His endorsement not only legitimized this dual identity but also paved the way for the evolution of chivalry itself. Under his guidance, the concept of chivalry expanded to embrace spiritual dimensions, heralding the advent of spiritual chivalry. This development marked a significant shift in the medieval understanding of knighthood, intertwining the ideals of warriorship with deep religious commitment.
The newly established order set its primary objective to safeguard the routes in Israel and the pilgrims journeying to Jerusalem, who, until then, faced considerable peril even within the territories of the Crusader Kingdom. The order chose the Dome of the Rock as its headquarters and dedicated the iconic structure as its emblem, referring to it as “Templum Domini.” Their uniform was distinctive: a white mantle adorned with a red cross, complementing their shaven heads and grown beards. The order’s regulations and lifestyle were rigorous and austere, yet this did not deter many from aspiring to join; their renown quickly spread throughout the land and beyond. They ascended to become the wealthiest and most formidable military order in the world. Alongside the Hospitallers, they formed the core of the Crusader Kingdom’s standing army. In their commitment to protect pilgrims, the Templars erected fortifications along the routes, such as the fortresses at Latrun or Atlit, landmarks that are encountered along the “Via Palma” path.
In 1139, Pope Honorius II praised the Templars, emphasizing: “Every good gift and every perfect gift is from above, descending from the Father of lights, with whom there is no variation or shadow due to change. Hence, beloved sons of God, we glorify God Almighty on your behalf and for your noble endeavors, as your esteemed order and foundation are renowned worldwide. Formerly children of wrath, engaged in worldly pleasures, you have, through divine grace, become heralds of the Gospel. By abandoning earthly wealth and the broad path leading to ruin, you have chosen the arduous path to life. Significantly, you have solemnly borne the symbol of the living cross on your chests, indicating your resolve to join the ranks of God’s knighthood. Moreover, as true Israelites and veterans of sacred combat, fueled by the fire of genuine charity, you embody the Gospel’s teaching that ‘Greater love has no one than this, to lay down one’s life for his friends.’ Heeding the call of the Supreme Shepherd, you bravely sacrifice your lives for your brethren and defend them against the infidels. Known as Knights of the Temple (the Templars), you have been established by the Lord as protectors of the Church and assailants of Christ’s foes.”
Bernard of Clairvaux
Bernard of Clairvaux (1090-1153) was a pivotal figure in the mid-12th century. After his father’s death in the First Crusade and his mother’s subsequent passing, Bernard entered the monastery of Cîteaux. In 1115, he established a new monastery at Clairvaux, which quickly grew into one of the most significant Christian monastic communities. Bernard was renowned for his eloquence as a preacher and his dedication as a devout, though ascetic, monk, often practicing self-mortification. His fame and the respect he commanded led many to join Clairvaux, making it the epicenter of the Cistercian order by 1119. With the election of Honorius II as Pope in 1124, Bernard became a trusted adviser, solidifying his influence within the church and beyond.
At the dawn of the 12th century, Europe experienced a profound spiritual revival. This period saw the emergence of Gothic architecture, which bridged the realms of imagination, integrating symbolic, religious, and secular elements. A renewed emphasis was placed on the power of images, gestures, and ritual actions. The church reform movement played a crucial role in rejuvenating Catholic Christianity. New church thinkers reinvigorated the discourse on philosophy and mysticism, elements that had been somewhat neglected previously. Bernard of Clairvaux was instrumental in the foundation of the Cistercian order, which in turn led to the establishment of various canonical orders. Beyond his monastic endeavors, Bernard exerted significant influence in the secular and ecclesiastical arenas, promoting and deposing popes and kings. He was also a key advocate for the launch of the Second Crusade to the Holy Land, marking his impact on both the spiritual and temporal stages of the time.
Beyond the establishment of traditional monastic orders, Bernard of Clairvaux is credited with conceptualizing the knight monk, thereby becoming the spiritual progenitor of the Templar Order. As a young boy, Bernard harbored aspirations of knighthood, aspirations that were curtailed by his physical limitations. Nonetheless, he remained devoted to the ideals of chivalry, nurturing them within himself. This devotion led to a groundbreaking realization: the need for a new kind of knight, one who was not only martial but also spiritual. This envisioned knight would battle not just external foes but also internal ones, confronting personal weaknesses and limitations while endeavoring to nurture the divine essence within. Bernard’s innovative vision thus melded the chivalric and monastic traditions, creating a legacy that would profoundly influence the medieval world.
Bernard of Clairvaux played a pivotal role in revitalizing and promoting Marian devotion, transforming the perception of Mary and her significance within Christian spirituality. Among the many aspects of this renewed veneration was a deepened interpretation of Jesus’ breastfeeding, wherein Mary’s milk was symbolically understood as the blood of Jesus. This notion suggested that Mary’s blood, transformed into the milk that nourished Jesus, served as a divine conduit through which grace could be imparted to believers. Mary, therefore, became more intimately connected with the everyday lives of the faithful, with Bernard advocating for her intercession in all matters of life. This shift in Mary’s portrayal also influenced her depiction in art and devotion. She began to be represented in simpler attire, earning the epithet “Madonna of Modesty.” In some instances, she was depicted seated on the ground rather than enthroned, signifying her accessibility and humility. Additionally, Mary was sometimes portrayed in the role of a nurse, a powerful image that resonated with medieval societal practices where noble infants were nursed by women of lower status. This portrayal echoed the biblical narrative of Moses being cared for in the bulrushes, reinforcing Mary’s nurturing and protective qualities.
In 1146, St. Bernard experienced a miraculous event that further deepened the devotion to Mary within Christianity. While praying before an image of Mary nursing Jesus, an astonishing occurrence took place: as the infant ceased to nurse, Mary turned towards Bernard and sprinkled drops of milk onto his lips. Artistic depictions of this event often show a fine stream of milk from Mary’s exposed breast reaching Bernard’s mouth. This act, according to interpretations, symbolizes Bernard receiving ambrosia, the divine sustenance of the gods, which elevates him to a godlike, or more accurately, a Christ-like status, as both are nurtured by the same sacred source. The miraculous milk not only imbued him with wisdom, affirming Mary as the mother of all humanity beyond just Jesus, but also purportedly healed him of his eye ailments. This profound experience is said to have occurred within the walls of the Speyer Cathedral in Germany, the Imperial Basilica of the Assumption and St. Stephen, noted as the largest Romanesque church in Europe, marking a significant moment in the veneration of Mary and the symbolic importance of her maternal nourishment.
Following this miraculous encounter, Bernard penned a book of praises dedicated to the Virgin Mother, articulating his Mariological perspectives. He likened Mary to a guiding star, a beacon for those in turmoil or in need of comfort and direction. The wisdom imparted to him through Mary’s milk not only deepened his devotion but also influenced his promotion of Gothic architecture and sacred music, initiatives spearheaded by Abbot Sugerius. This led to the flourish of Gothic architecture, with many of its churches, such as Notre Dame in Paris, being dedicated to Mary. The nurturing power of Mary’s milk was said to have empowered Bernard to establish 163 monasteries across Europe and make significant contributions to the development of Christian doctrine. His eloquence as a preacher shone through in sermons on various topics, including the Song of Songs, where he revisited the concept of mystical union, reflecting his deepened understanding and spiritual connection with the divine, facilitated by his profound veneration of Mary.
Beginning in 1145, Bernard actively preached against heresy in Languedoc, but his most notable advocacy was for the Second Crusade. His persuasive efforts led King Louis VII of France to take up the cause. Unfortunately, the crusade ended in failure, a result Bernard attributed to the sins of those who bore the cross. Following the disappointing outcome, there were calls for organizing another crusade, this time under Bernard’s direct leadership. However, by then, Bernard was too ill and aged for such an endeavor, and his fellow Cistercian monks dissuaded him from undertaking this arduous journey, effectively preventing his participation in another crusade.
