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Ritterfrömmigkeit is the unique strand of piety held by knights which is more than just a belief in God or fighting in defense of God.Marcus Bull said, "One of the most important features of the piety of eleventh-century arms-bearers was that it was associative, passive to the extent that it was inspired and sustained by the spiritual resources of a monastic or clerical élite."
The Knights Hospitaller (2001). Riley-Smith, Jonathan. Hospitallers: The History of the Order of St John (1999). Morten, Nicholas Edward. The Teutonic Knights in the Holy Land 1190-1291 (Woodbridge: Boydell Press, 2009) Forey, Alan John. The Military Orders: From the Twelfth to the Early Fourteenth Centuries. *(Basingstoke: Macmillan Education ...
In the Grail romances and Chevalier au Cygne, it was the ethos of the Christian knighthood that its way of life was to please God, and chivalry was an order of God. [41] Chivalry as a Christian vocation combined Teutonic heroic values with the militant tradition of Old Testament. [23] Knights of Christ by Jan van Eyck
Squires were generally not members of the order but were instead outsiders who were hired for a set period of time. The Templars did not perform knighting ceremonies, so anyone wishing to become a knight in the Templar had to be a knight already. [98] Beneath the knights in the order and drawn from non-noble families were the sergeants. [99]
Christianity in the Middle Ages covers the history of Christianity from the fall of the Western Roman Empire (c. 476). The end of the period is variously defined - depending on the context, events such as the conquest of Constantinople by the Ottoman Empire in 1453, Christopher Columbus 's first voyage to the Americas in 1492, or the Protestant ...
In Roman Catholic theology as it has developed since the scholastic period, the essence of God can be known but only in the next life; the grace of God is always created; and the essence of God is pure act, so that there can be no distinction between the energies or operations and the essence of God (see, e.g., the Summa Theologiae of St Thomas ...
Nor does it present in a connected and systematic way the history of the early Christian Church. It is to no small extent a vindication of the Christian religion, though the author did not primarily intend it as such. Eusebius has been often accused of intentional falsification of the truth; in judging persons or facts he is not entirely unbiased.
According to Edward Beecher and George T. Knight, in the first 600 years of Christian history there were six main theological schools: four of them were universalist, one taught annihilationism and the last taught endless torment. [6] Marcion, a second-century heretic, formulated universalistic theories about God. [7]