The Templars are the monk-knights (consecrated lay people today even in private) who always fight for the faith and to defend the defenseless. They can kill to avoid being massacred the innocent? They can do it in self-defense or to get on top of a state of necessity?
The debate lasted for nine centuries: is allowed or not by the Church and the Christian religion kill failing in fifth comadamento?
San Bernardo dice di sì: “When (the Templar, n. d. a.) makes you a criminal mor-, but not a murderer, I dare say, a "malicida". Avenge Christ of those who put the evil com-; difende i cristiani. If he is killed does not perish, but achieves its purpose. The death he inflicts goes to the benefit of Christ; the one that receives the benefit its own ".
Our Patron is based on what he had written Sant'Agostino: “Therefore, when you are arming for battle, think first of all that your own physical strength is a gift from God; doing so will not you will not occur to him to abuse of the gift of God against him. The oral data, in fact, must be maintained even towards the enemy against whom war is made; how much more must be maintained to the friend for whom you fight! Peace must be in the will and the war only a necessity, that God will deliver us from the necessity and preserve us in peace! In fact, you do not try to provoke war peace, but war is waged in order to obtain peace! Although waging war, therefore, be inspired by the peace so that, winning, you can conduce to the good of peace you defeat those who. Blessed are the peacemakers – says the Lord – they shall be called sons of God. Now, if human peace is so sweet because of the temporal salvation of mortals, how much sweeter is the divine peace, because of the eternal salvation of the Angels! Is therefore a need and why not the will to get rid of the enemy who fights. In the same way that you use violence with those who rebel and resist, so it must be used with mercy who has now been overcome or stud, especially if there is no fear, about him, that disturb the peace. " (letter 189; 6).
Another opinion comes from Pope Urbano II with his preaching of 27 November 1095 with which he blessed the Crusaders departing for Jerusalem before the provincial council meeting in Clermont. In this speech the Pope offers a chance for redemption to those knights bandits who violated the peace of God, which the Church seeks to enforce: "Let them go, therefore, to fight against the infidels - said on that occasion Urban II – a battle that is worth fighting and which deserves to be concluded with a triumph, those who have so far been devoted to private wars and abusive, with severe damage of the faithful! Become knights of Christ, that those who were not robbers! Lottino now, rightly, against the barbarians, those who were fighting against their brothers and relatives! Gain eternal rewards, those who became mercenaries for a few miserable money. They will work for the glory of the soul of the body, those who until now toiled at the expense of the one and the other. Here were miserable and poor; there will be joyful and rich. Here were enemies of the Lord; there will be friends ".
Today the thorny and delicate subject is treated with extreme clarity by Catechism of the Catholic Church we resume in the articles that interest us. Here they are.
Art. 2263 The legitimate defense of persons and societies is not an exception to the prohibition of killing the innocent, killing that constitutes intentional killing. "From the defense can have two effects, the first of which is the preservation of their lives; while the other is the killing of the aggressor. The first one is intended, the other is involuntary " [San Tommaso d’Aquino, Summa theologiae, II-II, 64, 7].
Art. 2264 Love toward oneself remains a fundamental principle of morality. It is therefore legitimate to enforce their right to life. Someone who defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow. If one in defending uses more than necessary violence, his act is unlawful. If instead reacts with moderation, then the defense is lawful. It is not necessary for the salvation of the soul that one must deny self-defense to avoid killing the other: because a man is bound more to provide for their own life that the life of another [San Tommaso d’Aquino, Summa theologiae, II-II, 64, 7].
Art. 2265 The self-defense, only a right, can also be a serious duty, for someone responsible for another's life. The defense of the common good requires rendering the unjust aggressor unable to inflict harm. In this respect, those holding legitimate authority have the right to also use arms to repel aggressors against the civil community entrusted to their responsibility.
Art. 2306 Those who, for the Protection of Human Rights, renounce violence and bloodshed and use of those means of defense available to the weakest, bear witness to evangelical charity, provided they do so without prejudice to the rights and obligations of other men and societies. They bear legitimate witness to the gravity of the physical and moral risks of recourse to violence, that its destruction and death [Cf Conc. Ecum. Vat. II, Joy and hope, 78].
Art. 2321 The prohibition of murder does not abrogate the right to remove, an unjust aggressor, the possibility of harm. Legitimate defense is a grave duty for whoever is responsible for the lives of others or the common good.