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In 1120, Fulk V, Count of Anjou, (later King Fulk of Jerusalem) enrolled as an associate of the Templars while on pilgrimage. Having been impressed by the Order, on his return to France he endowed them with a regular income from his estates. Several other powerful nobles followed suit, including Count Hugh of Champagne, Payn's former master, who took the vows and joined the Order as a knight. However, for the first nine years after their creation, the Templars still lived in relative poverty, using all the money sent to them from Europe for the service of the pilgrims. They still had no uniform, and although they were all knights and engaged in constant warfare, their poverty was such that their seal showed two knights riding a single horse .  

In 1120, Fulk V, Count of Anjou, (later King Fulk of Jerusalem) enrolled as an associate of the Templars while on pilgrimage. Having been impressed by the Order, on his return to France he endowed them with a regular income from his estates. Several other powerful nobles followed suit, including Count Hugh of Champagne, Payn's former master, who took the vows and joined the Order as a knight. However, for the first nine years after their creation, the Templars still lived in relative poverty, using all the money sent to them from Europe for the service of the pilgrims. They still had no uniform, and although they were all knights and engaged in constant warfare, their poverty was such that their seal showed two knights riding a single horse .  

In 1127, King Baldwin sent two members of the Order, Andreas and Gundemar, to Rome to obtain from the Pope an official confirmation of the Order of the Templars. The Council of Troyes was convened by Pope [[Honorius II]] in 1129 to discuss the Order. One of the testimonies in support came from [[Saint Bernard|Bernard of Clairvaux]], who wrote:

In 1127, King Baldwin sent two members of the Order, Andreas and Gundemar, to Rome to obtain from the Pope an official confirmation of the Order of the Templars. The Council of Troyes was convened by Pope [[Honorius II]] in 1129 to discuss the Order. One of their most powerful patrons was the Cistercian Abbot [[Saint Bernard|Bernard of Clairvaux]], who was one of the most influential Christian figures outside of Rome.

<div style="width: 70%; margin: 0 15% 1em 15%; text-align: left; background-color: #DEE6ED; padding: 0.5em; border: solid 1px #6699CC;">"They go and come at a sign from their 'Master; they wear the clothing he gives them, and ask neither food nor clothing from anyone else; they live cheerfully and temperately together, without wives and children, and, that nothing may be wanting for evangelical per­fection, without property, in one house, endeavouring to preserve the unity of the spirit in the bond of peace, so that one heart and one soul would appear to dwell in them all. They never sit idle, or go about gaping after news. When they are resting from warfare against the Infidels, a thing which rarely occurs, not to eat the bread of idleness they employ themselves in repairing their clothes and arms, or do something which the command of the Master or the common need enjoins. There is with them no respect of persons; the best, not the noblest born, are the most highly regarded; they endeavour to anticipate one another in respect, and to lighten each other's burdens. No unseemly word or light mocking, no murmur or immoderate laughter is let to pass unreproved, if anyone should allow himself to indulge in such. They avoid games of chess and tables; they are adverse to the chase, and equally so to hawking in which others so much delight. They hate all jugglers and mountebanks, all wanton songs and plays, as vanities and follies of the world. They cut their hair in obedience to these words of the Apostle, 'it is not seemly in a man to have long hair.' No one ever sees them dressed out; they are seldom ever washed; they are mostly to be seen with disordered hair, and covered with dust, brown from their corsets and the heat of the sun. When they go forth to war they arm themselves with faith, without with iron, but never adorn themselves with gold, wishing to excite fear in the enemy and not the desire for booty. They delight in horses which are strong and swift, not in such as are handsomely marked and richly caparisoned, wishing to inspire terror rather than admiration. They go not impetuously and headlong into battle, but with care and foresight, peacefully, as the true children of Israel. But as soon as the fight has begun, then they rush without delay on the foes, esteeming them but as sheep: and know no fear even though they should be few, relying on the aid of the Lord of Sabaoth. Hence one of them has often put a thousand, and two of them ten thousand to flight. Thus they are, in union strange, at the same time gentler than lambs and grimmer than lions, so that one may doubt whether to call them Monks or Knights. But both names suit them, for theirs is the mildness of the Monk and the valour of the Knight. what remains to be said but that this is the Lord’s doing, and it is wonderful in our eyes. Such are they whom God has chosen out of the bravest in Israel, that, watchful and true, they may guard the Holy Sepulchre, armed with swords and well-skilled in war."<ref>'''Keightley''', ''Secret Societies Of The Middle Ages'', op cit.</ref></div>

The Order was duly approved, and given a new rule, comprising their own previous regulations, with several additions chosen from the Rule of the [[Benedictine]]s: "to speak little, to give alms, to be gentle and courteous to the weak, the aged, the sick, to observe the fast days, and keep always a spare diet." Honorius II also instructed that a white mantle should be the distinguish­ing uniform of the Order. The mantle was plain, without any cross, until the Pope [[Eugenius III]], in 1146, instructed a red cross to be worn on the breast. This cross was of the shape known as the "Latin cross", resembling that on which Christ suffered, and as a symbol of the martyrdom to which the Order stood exposed. The Order was also assigned a ''vexillum belli'', or war-banner. The upper half of the banner was black, and the lower half white: black, to typify terror to foes, and white, fairness to friends. It bore the inscription: ''Non nobis, Domine, non nobis sed nomini tuo da gloriam:'' {{Bible quote|Not unto us, O Lord, not unto us, but unto Thy name give glory.||book=Psalms|chap=115|verses=1|version=KJV}} 

The Order was duly approved, and given a new rule, comprising their own previous regulations, with several additions chosen from the Rule of the [[Benedictine]]s: "to speak little, to give alms, to be gentle and courteous to the weak, the aged, the sick, to observe the fast days, and keep always a spare diet." Honorius II also instructed that a white mantle should be the distinguish­ing uniform of the Order. The mantle was plain, without any cross, until the Pope [[Eugenius III]], in 1146, instructed a red cross to be worn on the breast. This cross was of the shape known as the "Latin cross", resembling that on which Christ suffered, and as a symbol of the martyrdom to which the Order stood exposed. The Order was also assigned a ''vexillum belli'', or war-banner. The upper half of the banner was black, and the lower half white: black, to typify terror to foes, and white, fairness to friends. It bore the inscription: ''Non nobis, Domine, non nobis sed nomini tuo da gloriam:'' {{Bible quote|Not unto us, O Lord, not unto us, but unto Thy name give glory.||book=Psalms|chap=115|verses=1|version=KJV}} 

The order was now fully established, though further privileges were subsequently accorded it. In 1147 they were allowed to have Mass said once a year in places lying under Interdict; in 1162, by a special Bull of Pope [[Alexander III (pontiff)|Alexander III]] they were released from all spiritual obedience, except to the Holy See, they were allowed to have their own burial grounds, to have chaplains of their own, and they were freed from the obligation to pay tithes.

 

In 1135, they received further support in the form of a tribute wriiten by Bernard of Clairvaux, entitled ''De laude novae militae'' ("In praise of the new knighthood"), an extract of which shows the esteem in which he held the Order:

<div style="width: 70%; margin: 0 15% 1em 15%; text-align: left; background-color: #DEE6ED; padding: 0.5em; border: solid 1px #6699CC;">"Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory. They are mindful of the words of Maccabees, "It is simple enough for a multitude to be vanquished by a handful. It makes no difference to the God of heaven whether he grants deliverance by the hands of few or many; for victory in war is not dependent on a big army, and bravery is the gift of heaven." On numerous occasions they had seen one man pursue a thousand, and two put ten thousand to flight.  

 

Thus in a wonderous and unique manner they appear gentler than lambs, yet fiercer than lions. I do not know if it would be more appropriate to refer to them as monks or as soldiers, unless perhaps it would be better to recognize them as being both. Indeed they lack neither monastic meekness nor military might. What can we say of this, except that this has been done by the Lord, and it is marvelous in our eyes. These are the picked troops of God, whom he has recruited from the ends of the earth; the valiant men of Israel chosen to guard well and faithfully that tomb which is the bed of the true Solomon, each man sword in hand, and superbly trained to war. <ref>''The Cistercian Fathers Series: Number Nineteen, The Works of Bernard of Clairvaux: Volume Seven, Treatises III'', transl. by Conrad Greenia, Cistercian Publications, Kalamazoo, Mich., (1977)</ref></div>

 

This letter swept throughout Christendom with the result that many noblemen joined the ranks of the Order, and those who were unable to join gifted the Templars with land and other valuable sources of income. While the Templars themselves were sworn to poverty, there was no such restriction on the Order as an organization. freed from taxation and tithes and showered with gifts, the Order became incredibly wealthy.