Memoirs provide an extensive account of some of the ways religious,
psychological, and spiritual problems combined in the mind of an
aristocratic oblate, who became an aggressive Benedictine monk,
fervently attached to his pious mother, fascinated and horrified by
sexuality, enraged at the extent of contemporary ecclesiastical
corruption, intensely alert to possible heresies, and generally
impatient with all opinions not his own.[4] The personality that
dominates the Monodiae had already permeated the earlier, historical
text. As cantankerous as Carlyle, Guibert reveals in the Deeds the
same qualities that Jonathan Kantor detected in the Memoirs:

The tone of the memoirs is consistently condemning and not confiding;
they were written not by one searching for the true faith but by one
determined to condemn the faithless.[5]

Such a tone is clearly reflected in the Deeds, whose very title is
designed to correct the title of the anonymous Gesta Francorum,
generally considered to be the earliest chronicle, and possibly
eye-witness account (in spite of the evidence that a "monkish scribe"
had a hand in producing the text), of the First Crusade.[6]
Throughout his rewriting (for the most part, amplifying) of the Gesta
Francorum, Guibert insists upon the providential nature of the
accomplishment; by replacing the genitive plural of Franks with the
genitive singular of God, Guibert lays the credit and responsibility
for the deeds done--though, not by the French--where they properly
belong.[7]

Guibert also sees to it that his characters explicitly articulate
their awareness of providential responsibility; in Book IV, one of
the major leaders of the Crusade, Bohemund, addresses his men: