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Freemasonry is a fraternal organization whose membership is held together by shared moral and metaphysical ideals and—in most of its branches—by a constitutional declaration of belief in a Supreme Being.Freemasonry and Religion (UGLE) Accessed 12 June 2006

The fraternity of Freemasonry uses the metaphor of operative stonemasons' tools and implements, to convey what is most generally defined as: A peculiar (some say particular or beautiful) system of morality veiled in allegory and illustrated by symbols.http://www.newadvent.org/cathen/09771a.htm 1913 Catholic Encyclopedia. (1911 Encyclopædia Britannica agrees) This is currently illustrated in the 1991 English Emulation Ritual.Emulation Ritual ISBN 085318187X pub 1991, London".

It is an esoteric society only in that certain aspects are private;Constitutions (UGLE) pdf file, Page xii. Accessed 12 June 2006 Freemasons have stated that Freemasonry has, in the 21st century, become less a secret society and more of a "society with secrets."The Secrets of Freemasonry Grand Lodge of North Carolina Accessed 12 June 2006What is Freemasonry (UGLE) Accessed 12 June 2006YQA:Is Freemasonry a secret society (UGLE) Accessed 12 June 2006 The non-Freemason and historian professor Dr. Dieter Anton Binder of the university of GrazUniv.-Prof. Dr. Dieter Anton Binder Accessed 12 July 2006 describes Freemasonry as a confidential society in opposition to a secret society in his book Die diskrete Gesellschaft.Dieter A. Binder: Die diskrete Gesellschaft. Geschichte und Symbolik der Freimaurer. ISBN 3222123519, Styria Most modern Freemasons regard the traditional concern over secrecy as a demonstration of their ability to keep a promisePro Grand Master UGLE, MQ on-line Issue 15 p43 Accessed 12 June 2006 and a concern over the privacy of their own affairs.Freemasonry and Secrecy (MSANA) Accessed 9 June 2006 "Lodge meetings, like meetings of many other social and professional associations, are private occasions open only to members."Is Freemasonry a secret society (UGLE) Accessed 12 June 2006Freemasonry and Secrecy (Victorian Lodge of Research No 218, UGLV) Accessed 12 June 2006 The private aspects of modern Freemasonry deal with the modes of recognition amongst members and elements within the ritual.Emulation Ritual ISBN 085318187X pub 1991, LondonYQA:Is Freemasonry a secret society (UGLE) Accessed 12 June 2006

While there have been many disclosures and exposés dating as far back as the eighteenth century, Freemasons caution that they often lack the proper context for true understanding, may be outdated for various reasons,John J. Robinson, A Pilgrim's Path, M. Evans and Co., Inc. New York, p.129 or could be outright hoaxes on the part of the author.Is Freemasonry a secret society (UGLE) Accessed 12 June 2006 In reality, Freemasons are proud of their true heritage and happy to share it, offering spokesmen, briefings for the media, and providing talks to interested groups upon request.Is Freemasonry a secret society (UGLE) Accessed 12 June 2006

Organizational structure

Freemasonry has many independent branches and jurisdictions, there is no single general governing body. Connections depend solely on mutual recognition of Grand Lodges and Grand Orients.

Grand Lodges and Grand Orients are independent and sovereign. Worldwide there are two major branches of Freemaonry: "Regular"Constitutions (UGLE) pdf file, Page xii. Accessed 12 June 2006 Grand Lodges that are recognized by the United Grand Lodge of England and "liberal" Grand Orients that are recognized by the Grand Orient de France.

Moreover, many Masonic practices are determined by the custom of an individual Lodge, so any general description will not be, and cannot be universally true.

The first Grand Lodge formed in Freemasonry was The Grand Lodge of England (GLE), founded in 1717, when four existing London Lodges met and arranged to elect Grand Officers for a periodic joint "communication" and dinner. This rapidly expanded into a regulatory body, which almost all English Lodges joined. From the 1750s onwards, two competing English Grand Lodges vied for supremacy - the "Moderns" (GLE) and "Ancients" (or Athol) Grand Lodges. They finally united in 1813 to form the present United Grand Lodge of England (UGLE).

The Grand Lodges Scotland and Ireland were formed in the 1720s, and Freemasonry was exported to the British Colonies in North America by the 1730s - with the English "Ancients" and the "Moderns" Grand Lodges and the Grand Lodges of Scotland and Ireland chartering offspring ("daughter") Lodges, which in turn set up Provincial Grand Lodges. From the American Revolution, and again after the breach caused by "War of 1812", independent US Grand Lodges formed themselves within the State boundaries. Some thought was briefly given to organizing an over-arching "Grand Lodge of the United States", with George Washington as the first Grand Master, but the idea was short-lived. The various Grand Lodges did not wish to diminish their own authority by agreeing to such a body.Revolutionary Brotherhood, by Steven C. Bullock, Univ. N. Carolina Press, Chapel Hill, 1996

The oldest jurisdiction on the continent of Europe, the Grand Orient de France (GOdF), was founded in 1728. Most English-speaking jurisdictions cut formal relations with the GOdF, however, around 1877.Freemasons for Dummies, Christopher Hodapp, ISBN 0764597965, Hungry Minds Inc, U.S., 2005. The Grande Loge Nationale Française (GLNF) The Grande Loge Nationale Francaise (GLNF), accessed February 6 2006. is currently the only French Grand Lodge that is in regular amity with the United Grand Lodge of England (UGLE) and its many concordant jurisdictions worldwide.

Originally, there was mutual regognition between them until the Grand Orient de France removed the term of the Great Architect of the Universe at their convent in 1877 following the request of the protestant clergy Fréderic Desmons who stated that Freemasonry is based on unconditional freedom of conscience and human solidarity; nobody is excluded because of its belief. This was the main point where the Grand Lodge of England removed their recognition of the Grand Orient de France. Additionally, the Grand Orient de France accepts women during their rituals, although they have no female Freemasons. But Co-Freemasonry has mutual recognition by the Grand Orient de France and admits both women and men as Freemasons. This is the main reason, why "regular" Freemasons are not allowed to take part of the rituals of "liberal" Lodges although they are recognized and welcome.

Due to the above history, Freemasonry is often said to consist of two branches not in mutual regular amity:

  • the UGLE and concordant tradition of jurisdictions (termed Grand Lodges) in amity, and
  • the GOdF, European Continental, tradition of jurisdictions (often termed Grand Orients) in amity.

In most Latin countries, the GOdF style of European Continental Freemasonry predominates, although in most of these Latin countries there are also Grand Lodges that are in regular amity with the United Grand Lodge of England (UGLE) and the worldwide community of Grand Lodges that share regular "fraternal relations" with the UGLE. The rest of the world, accounting for the bulk of Freemasonry, tends to follow more closely to the UGLE style, although minority variations exist.

Regularity

Regularity is a constitutional mechanism by which Grand Lodges give one another mutual recognition. This recognition allows formal interaction at the Grand Lodge level, and gives individual Freemasons the opportunity to attend meetings at Lodges in other recognized jurisdictions. Conversely, regularity proscribes interaction with Lodges that are irregular.

Grand Lodges that afford mutual recognition and allow intervisitation are said to be in amity. Regularity is based around a number of Landmarks, set down in the UGLE Constitution and the constitutions of the Grand Lodges with which it is in amity. Within this definition there is some variance within the quantity and content of the Landmarks from jurisdiction to jurisdiction.

However, even without formal recognition of regularity, some Grand Lodges continue informal relations.

The Masonic Lodge

A Lodge, often termed a Private Lodge or Constituent Lodge in Constitutions, is the basic organisation of Freemasonry. Every new Lodge must be warranted by a Grand Lodge, but is subject to its direction only in enforcing the published Constitution of the jurisdiction. A Lodge must hold full meetings regularly at published dates and places. It will elect, initiate and promote its own members and officers; and it will own, occupy or share premises, and will normally build up a collection of minutes, records and equipment. Like any other club it will also have its formal business, AGMs, accounts and charity funds, committees, reports, bank accounts and tax returns, etc.

A man can only be initiated, or made a Mason, in a Lodge, of which he may well remain a subscribing member for life. A Master Mason is generally entitled to visit any Lodge meeting under any jurisdiction in amity with his own; and a Lodge may well offer hospitality to such a visitor after the formal meeting. He is first usually required to check the regularity of that Lodge, and must be able to satisfy that Lodge of his own regularity; and he may be refused admission if adjudged likely to disrupt the harmony of the Lodge. If he wishes to visit the same Lodge repeatedly, he may be expected to join it, and pay a membership subscription.

Freemasons correctly meet as a Lodge, not in a Lodge, although Masonic premises may be called Lodges or Temples ("of Philosophy and the Arts"). In many countries Masonic Centre or Hall has now replaced these terms to avoid arousing prejudice and suspicion. Several different Lodges, as well as other Masonic organisations, often use the same premises at different times.

Early Lodges often met in a tavern or any other convenient fixed place with a private room. According to Masonic tradition, the Lodge of medieval stonemasons was on the southern side of the building site, with the sun warming the stones during the day. The social Festive Board or Social Board, part of the meeting is thus sometimes called the South.

Most Lodges consist of Freemasons living or working within a given town or neighbourhood. Other Lodges are composed of Masons with a particular shared interest, profession or background. Shared schools, universities, military units, Masonic appointments or degrees, arts, professions and hobbies have all been the qualifications for such Lodges. In some Lodges, the foundation and name may now be only of historic interest, as over time the membership evolves beyond that envisaged by its "founding brethren"; in others, the membership remains exclusive. Every Lodge may always exclude any candidate for membership, whether or not already a Mason.

There are also specialist Lodges of Research, with membership drawn from Master Masons only, with interests in Masonic Research (of History, Philosophy, etc.) Lodges of Research are fully warranted but, generally, do not initiate new candidates. Lodges of Instruction in UGLE may be warranted by any ordinary Lodge, for the learning and rehearsal of Masonic Ritual.

Prince Hall Freemasonry

Prince Hall Freemasonry derives from historically unique events which led to a tradition of separate, predominantly African American, Freemasonry in North America. Prince Hall Masonry has always been regular in all respects except constitutional separation.

In 1775, an African American named Prince HallWho is Prince Hall?, accessed November 14 2005. was initiated into an Irish Constitution Military Lodge then in Boston, Massachusetts, along with fourteen other African-Americans, all of whom were free-born. When the Military Lodge left North America, the African-Americans were given the authority to meet as a Lodge, form Processions on the days of the Saints John, and conduct Masonic funerals, but not to confer degrees, nor to do other Masonic Work. In 1784 these individuals applied for, and obtained, a Lodge Warrant from the Premier Grand Lodge of England and formed African Lodge, Number 459 (Premier Grand Lodge of England). When the United Grand Lodge of England (UGLE) was formed in 1813, all U.S. based Lodges were stricken from their rolls – due largely to the U.S. and British War, 1812 to 1815. Thus, separated from both UGLE and any concordantly recognised U.S. Grand Lodge, African Lodge re-titled itself as the African Lodge, Number 1—and became a de facto "Grand Lodge". (This Lodge is not to be confused with the various Grand Lodges on the Continent of Africa). As with the rest of U.S. Freemasonry, Prince Hall Freemasonry soon grew, and organised on a Grand Lodge system for each state.

Widespread segregation, in the 19th and early 20th century North America, made it difficult for African Americans to join Lodges outside of Prince Hall jurisdictions—and impossible for inter-jurisdiction recognition between the parallel U.S. Masonic authorities.

At present, Prince Hall Grand Lodges are recognized by some UGLE Concordant Grand Lodges and not by others, but appear to be working toward full recognition, with UGLE and the majority of US Grand Lodges granting at least some degree of recognition.Prince Hall Masonry Recognition details, Paul M. Bessel, accessed November 14 2005 It is now quite usual for both Prince Hall Lodges and non-Prince Hall Lodges to have ethnically diverse membership.

Other degrees, orders and bodies

There is no degree in Freemasonry higher than that of Master Masonhttp://www.grandlodge-england.org/pdf/cr-rule-update2-141205.pdf Aims and Relationships of the Craft There are a number of organisations which require being a Master Mason of Freemasonry as a prerequisite for membership, and which have similar aims and methods to the Craft.Beyond the Craft, Keith B Jackson, ISBN 0853182485, 2005 none of which have any authority over the Craft. These orders or degrees are considered to be additional or appendant, and provide another perspective on some of the allegorical, moral and philosophical content of Freemasonry.

Appendant bodies are administered separately from craft Grand Lodges but within both there is a system of offices which confer rank within that order alone. These bodies are styled Masonic since every member must be a Mason, and inevitably many of the same individuals are Grand Officers in both.

Freemasonic jurisdictions vary in their relationships with such bodies, if a relationship exists at all. Some offer formal recognition, while others consider them wholly outside of pure Craft Freemasonry. As such, some such bodies are not universally considered as appendant bodies, being simply separate organizations that happen to require prior Masonic affiliation for membership. Some of these organizations have additional requirements such as religious adherence (e.g. requiring members to profess Trinitarian Christian beliefs) or membership of other appendant bodies.

Quite apart from these, there are organisations which are often thought of as related to Freemasonry, but which are in fact not related at all, and are not accorded recognition as Masonic, such as the Orange Order which originated in Ireland, may have been founded by Freemasons, may style themselves along Masonic lines, and may consciously use similar regalia and ritual. Equally, some Friendly Societies simply have in common with Masonry the forms and ceremonies common in the eighteenth century, but without any other connection at all.

Principles and activities

Freemasonry is described in the ritual as: A peculiar (some say particular or beautiful) system of morality veiled in allegory and illustrated by symbols., articulated in the 1991 English Emulation Ritual,Emulation Ritual ISBN 085318187X pub 1991, London1911 Encyclopædia Britannica and as such the activities centre around this.

Ritual, symbolism, and morality

Freemasonic Ritual makes use of the architectural symbolism of the medieval operative Masons, who actually worked in stone. Freemasons, as Speculative Masons, use this symbolism to teach moral and ethical lessons of the principles of "Brotherly Love, Relief and Truth"—or as related, in France: "Liberty, Equality, Fraternity".Freemasons for Dummies, Christopher Hodapp, ISBN 0764597965, Hungry Minds Inc, U.S., 2005.

Two of the principal symbols always found in a Lodge are the square and compasses. Some Lodges explain these symbols as lesson in conduct: that one should "square their actions by the square of virtue" for example. However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole. http://www.mqmagazine.co.uk/issue-10/p-61.php.

These moral lessons are communicated in performance of allegorical ritual, based on solid foundations of Biblical sources. A candidate progresses through degrees gaining knowledge and understanding of himself, his relationship with others and his relationship with the Supreme Being, (as he interprets this for himself). After taking each degree, he will attend the same ritual many times, taking part in it from different points of view, of each office, until he knows it by heart—and so is in the best possible position to moralize about it—up to, and within the bounds, his own competence.

The balance between ritual, philosophical and spiritual, charitable service and social interchange varies between Grand Lodges governing Freemasonry worldwide. Philosophy and esoteric knowledge are of deep interest to many individuals. The philosophical aspects of the Craft tend to be discussed in Lodges of Instruction or Research, and sometimes informal groups. Freemasons, and others, frequently publish—to a variable degree of competence—studies that are available to the public. It is well noted, however, that no one person "speaks" for the whole of Freemasonry.

The square and compasses are symbols always displayed in an open Lodge with the open Volume of the Sacred Law. In English-speaking countries, this is frequently the King James Version of the Bible or another standard translation (there is no such thing as an exclusive "Masonic Bible"). UGLE Freemasons Accessed February 23 2006. It is otherwise whatever book a particular jurisdiction authorizes. In many French Lodges, the Masonic Constitutions are used.

A degree candidate will normally be given his choice of religious text for his Obligation, according to his beliefs. UGLE alludes to similarities to legal practice in the UK, and to a common source with other oath taking.UK Government information on Courts system Accessed March 8 2006.Masonic Civil and Military Oaths compared by UGLE Accessed March 8 2006.Masonic oath 1650 to 1750 Accessed March 8 2006.Feudal Oath on the Bible Accessed March 8 2006. Christian candidates will typically use the Lodge's Bible while those of other religions may choose another book that is holy to them, to be displayed alongside the Lodges' usual VSL. In Lodges with a mixed religious membership it is common to find more than one sacred text displayed representing the beliefs of the individuals present.

In keeping with the geometrical and architectural theme of Freemasonry, the Supreme Being is referred to in Masonic ritual by the titles of the Great Architect of the Universe, Grand Geometer or similar forms of words to make clear that their reference is generic, not about any one religion's particular God or God-like concept.

Degrees

The degrees of Craft or Blue Lodge Freemasonry are those of:

  1. Entered Apprentice (EA)
  2. Fellow Craft (FC)
  3. Master Mason (MM)

The degrees represent no hierarchy, but the way of personal further development. As a Freemason works through the degrees, and studies the lessons they contain, he interprets them for himself. No Freemason is told that there is only one meaning to the lessons; his personal interpretation being bounded only by the Constitution within which he works. A common symbolic structure and universal archetypes provide a means for each Freemason to come to his own answers to life's important philosophical questions. Especially in Europe, Freemasons working through the degrees are asked to prepare papers on related philosophical topics, and present these papers in an open Lodge.

The Entered Apprentice is the step of self-knowledge, the apprentice should recognize its own imperfection, which is symbolized by a rough stone and should be able to discover and remove his own flaws. With these abilities, he is promoted into Fellow Craft with its symbol of the cubic stone. At the latest, the Fellow should acquire the ability of self-control, a requirement to fit with the other Freemasons into the building of humanity, symbolized as a rectangular stone. The Master Mason is raised into the step of ennoblement, its symbol is the drawing board. The Master Mason should understand that all life is transient. It is his duty to help others with these drawings to complete the building of humanity.

There is no degree of Freemasonry higher than that of Master Mason. Although some Masonic bodies and orders have degrees named with higher numbers, these degrees are considered to be supplements to the Master Mason degree rather than promotions from it.Beyond the Craft, Keith B Jackson, ISBN 0853182485, 2005 An illustrative example is the Scottish Rite, conferring degrees numbered from 4° up to 33°.http://www.supremecouncil.org/faq/ It is, however, essential for a member to be a Master Mason in order to qualify for these further degrees. They are administered on a parallel system to Craft or Blue Lodge Freemasonry; within each organization there is a system of offices, which confer rank within that degree or order alone.

Signs, grips and words

Freemasons use signs (hand gestures), grips or tokens (handshakes) and words to gain admission to their meetings and identify that a visitor is legitimate. However, there is no evidence that these modes of recognition were in use prior to the mid-1600s after non-operative members had been admitted to Lodges. The "Mason Word" is the first mode of recognition to appear in early Lodge records of the mid-1600s. The Grips and signs followed, and were probably never used by the operative Freemasons, the easiest way to determine an operative Mason's qualifications being the quality of his work. The preponderance of evidence supports the development of these modes of recognition by non-operative 17th-century Freemasons.Coil, Henry W. (1961). Articles: "Grip," pg. 306; "Modes of Recognition," pp. 504-506; and "Word," pg. 690. Coil's Masonic Encyclopedia, (rev. ed. 1996). Richmond, Va: Macoy Publ. Co.

From the early 18th century onwards, many exposés have been written claiming to reveal these signs, grips and passwords to the uninitiated. However, as each Grand Lodge is free to create its own rituals,http://www.mqmagazine.co.uk/issue-10/p-61.php the signs, grips and passwords can and do differ from jurisdiction to jurisdiction.Freemasons for Dummies, Christopher Hodapp, ISBN 0764597965, Hungry Minds Inc, U.S., 2005. Furthermore, according to historian John J. Robinson, Grand Lodges can and do change their rituals frequently, updating the language used, adding or omitting sections.John J. Robinson, A Pilgrim's Path, M. Evans and Co., Inc. New York, p.129 The logical conclusion of Hodapp's and Robinson's assertions is that any exposé is only valid for a particular jurisdiction at a particular time, and therefore may or may not be accurate with respect to modern ritual.

Landmarks

The Landmarks are the ancient and unchangeable precepts of Masonry, the standards by which the regularity of a Freemasonic Lodge and Grand Lodges are judged. Each Grand Lodge is self-governing and no single authority exists over the whole of Freemasonry. The interpretation of these principles can and do vary, leading to controversies of recognition.

The concept of Masonic Landmarks appears in Masonic regulations as early as 1723, and seems to have been adopted from the regulations of operative masonic guilds. Nowadays the term Landmark is generally understood by the definition of Dr. Albert Gallatin Mackey, who laid down three requisite characteristics, namely: (1) immemorial antiquity (2) universality (3) absolute irrevocability.

In 1856, Mackey attempted to set down the actual Landmarks as he saw them. He determined there were 25 in all. Seven years later, in 1863, George Oliver published Freemason's Treasury in which he listed 40 Landmarks. In the last century, a number of American Grand Lodges attempted the daunting task of enumerating the Landmarks, ranging from West Virginia (7) and New Jersey (10) to Nevada (39) and Kentucky (54).Masonic Landmarks, by Bro. Michael A. Botelho. Accessed 7 February 2006.

Charitable effort

Outside the ritual context the fraternity is widely involved in charity and community service activities, as well as providing a social outlet for the members.

Money is collected only within the membership, to be devoted to charitable purposes. Freemasonry worldwide disburses substantial charitable amounts to non-Masonic charities, locally, nationally or internationally. However in earlier centuries the charitable funds were collected more on the basis of a Provident or Friendly Society, and there were elaborate regulations to determine a petititioner's eligibility for consideration for charity, according to strictly Masonic criteria.

Masonic charities include:

  • Homeshttp://www.rmbi.org.uk/http://www.grandlodgescotland.com/glos/FMH/info.html that provide sheltered housing or nursing care.
  • Education with both educational grantshttp://www.rmtgb.org/ or residential educationhttp://www.royalmasonic.herts.sch.uk/pages/default.asp which are open to all and not limited to the families of Freemasons.
  • Medical assistance.http://www.nmsf.org

Membership requirements

A candidate for Freemasonry must apply to a Private (or Constituent) Lodge in his community, obtaining an introduction by asking an existing member. In some jurisdictions, it is required that the petitioner ask three times, however this is becoming less prevalent.Ill. Ernest Borgnine, 33°, G.C., Receives 50-Year Pin "Illustrious Borgnine also told of the difficulties he had in becoming a Mason. He did not know that, at the time, it was necessary to ask three times" accessed July 12 2006. After enquiries are made, he must be freely elected by secret ballot in open Lodge. Members approving his candidacy will vote with "white balls" in the voting box. Adverse votes by "black balls" will exclude a candidate. The number of adverse votes necessary to reject a candidate, which in some jurisdictions is as few as one, is set out in the governing Constitution. Lodges conduct these elections in a number of different ways; a wholly secret ballot where every member is given the means to vote either way, or semi public where members who choose to vote go to the ballot box and cast a secret vote.

General requirements

Generally to be a regular Freemason, one must:

  • Be a man who comes of his own free will. Traditionally Freemasons do not actively recruit new members
  • Believe in a Supreme Being
  • Be at least the minimum age (18–25 years depending on the jurisdiction, but commonly 21)
  • Be of sound mind, body and of good morals, and of good repute
  • Be free (or "born free", i.e. not born a slave or bondsman)
  • Have one or two references from current Masons (depending on jurisdiction)

A candidate is asked 'Do you believe in a Supreme Being?'. Since an initiate is obligated on that sacred volume which is applicable to his faith, a sponsor will enquire as to an appropriate volume once a decision has been made on the applicants suitability for initiation.

A number of Grand Lodges allow a Lewis, the son of a Mason, to be initiated earlier than the normal minimum age for that jurisdiction.

Being of "sound body" is thought to be derived from the operative origins of Freemasonry, an apprentice would be able to meet the demands of their profession. In modern times Grand Lodges tend to encourage the use of the ritual in ways to mitigate for difficulty.

The "free born" requirement remains for purely historical reasons. Some jurisdictions have done away with it entirely.

Some Grand Lodges in the United States have a residence requirement, candidates being expected to have lived within the jurisdiction for certain period of time, typically six months.http://www.ilmason.org/Basic1/bainfo.htm

It is notable that the requirement for the candidate to have a belief in a Supreme Being is present in some, but not all, Co-Masonic bodies, leading to a significant divergence in organisational direction and philosophy.

Membership and religion

Freemasonry explicitly and openly states that it is not a religion, nor a substitute for religion. "There is no separate Masonic God, and there is no separate or proper name for a deity in any branch of Freemasonry".UGLE: Is Freemasonry a religion?, accessed January 21 2006.http://www.mqmagazine.co.uk/issue-13/p-46.php

Freemasonry requires that its candidates believe in a Supreme Being, the nature of that being subject to the conscience of the candidate. As the interpretation of the term Supreme Being is left up to the individual members can be drawn from a wide range of faiths; the Abrahamic religions and other monotheistic religions. Some members of non-monotheistic religions are accepted subject to answering Yes to the question asked, these include, for example, Buddhists and Hindus.

In the irregular Continental European tradition, since the early 19th Century, a very broad interpretation has been given to a (non-dogmatic) Supreme Being—usually allowing Deism and naturalistic views in the tradition of Spinoza and Goethe (himself a Freemason), or views of The Ultimate or Cosmic Oneness, along with Western atheistic idealism and agnosticism.

The Freemasonry that predominates in Scandinavia, known as the Swedish Rite accepts only Christians.Freemasons for Dummies, Christopher Hodapp, ISBN 0764597965, Hungry Minds Inc,U.S., 2005.

Women and Freemasonry

The position of women and Freemasonry is complex, although traditionally, only men can be made Freemasons, in Regular Freemasonry.

A supposed exceptional, (very irregular and perhaps unique), account of a woman being admitted to Freemasonry in the 18th century, is the case of Elizabeth Aldworth (born St. Leger), who is reported to have surreptitiously viewed the proceedings of a Lodge meeting held at Doneraile House—the private house of her father, first Viscount Doneraile—a resident of Cork, Ireland. Upon discovering the breach of their secrecy, the Lodge resolved to admit and obligate her, and thereafter she proudly appeared in public in Masonic clothing. The Hon. Miss St. Leger and Freemasonry Ars Quatuor Coronatorum vol viii (1895) pp. 16-23, 53-6. vol. xviii (1905) pp. 46 In the early part of the 18th century, it was quite customary for Lodges to be held in private houses. This Lodge was duly warranted as Lodge number 150 on the register of the Grand Lodge of Ireland.

The systematic admission of women into International Co-Freemasonry began in France in 1882 with the initiation of Maria Deraismes into the Loge Libre Penseurs (Freethinkers Lodge), under the Grande Loge Symbolique de France. In 1893, along with activist Georges Martin, Maria Deraismes oversaw the initiation of sixteen women into the first Lodge in the world to have both men and women as members, from inception, creating the jurisdiction Le Droit Humain (LDH). Again, these are regarded by Regular Freemasonry as irregular bodies.

In North America, women cannot become regular Freemasons per se, but rather join associated separate bodies, which are not Masonic in their content. These offer an extended social network around the Lodge and includes the Order of the Eastern Star, created in the United States in the mid-19th Century for close female relatives of Masons and of-age Rainbow Girls and Job's Daughters (both for girls).

Le Droit Humain and a number of other irregular masonic organisations have a presence in North America which are open to women either in an androgynous or wholly feminine manner. These orders work similar rituals to regular Freemasonry and their work contains similar moral and philosophical content to regular freemasonry.

In the Netherlands, there is a completely separate, although Masonically allied, sorority for women, the Order of Weavers (OOW), which uses symbols from weaving rather than stonemasonry.

The GOdF and others, in the Continental European tradition, fully recognize Co-Freemasonry and women's Freemasonry.

The UGLE, and others concordant in that regular tradition, do not formally recognize any Masonic body that accepts women. The UGLE has stated since 1998 that two English women's jurisdictions are regular in practice, except for their inclusion of women, and has indicated that, while not formally recognized, these bodies may be regarded as part of Freemasonry, when describing Freemasonry in general.

Contemporary challenges

As with other fraternal organisations in the 21st Century, Freemasonry in some districts of the United States, the UK and other jurisdictions has been losing members, faster than it can replenish them. Cornerstone Society: Whither Directing our Course The Masonic Service Association of North America (MSANA)attributes the loss to six possible causes:[http://www.msana.com/itsabouttime_intro.htm

  • A downward cycle
  • Loss of the Vietnam generation
  • Busy lifestyles
  • Joining organizations is no longer fashionable
  • Loss of Masonic identity
  • Lack of energy invested in Masonry

Many Grand Lodges in the U.S. have tried a variety of, often-controversial, measures to address declining membership. These have included "one-day ceremonies" of all the three degrees for large groups of candidates, (as opposed to individual degree conferrals taking months or years to complete); advertising on billboards, and even active recruitment of new candidates by members, (as opposed to the tradition of considering only those who actively seek membership for themselves). Some Masons object to the traditions and principles of Freemasonry being diluted by these changes, feeling that the Fraternity has survived centuries of social change without changing itself; others cite a need for Freemasonry to modernize and make itself relevant to new generations.

History of Freemasonry

In the ritual, Freemasonry employs an allegorical foundation myth—the foundation of the fraternity by the builders of King Solomon’s Temple.

Beyond myth, there is a distinct absence of documentation as to Freemasonry’s origins, or indeed the very term "Freemason" itself, which has led to a great deal of speculation among historians and pseudo-historians alike, both from within and from outside the fraternity. Hundreds of books have been written on the subject. Much of the content of these books is highly speculative, and the precise origins of Freemasonry may very well be permanently lost to history. The scant evidence that is available, points to the origins of Freemasonry as a fraternity that simply evolved out of the Operative Lodges of the middle ages. One of the oldest known documents that Freemasons attribute to themselves is the Halliwell Manuscript (a.k.a. the Regius Poem).

Freemasonry's transition from a craft guild of operative, working stonemasons into a fraternity of speculative, accepted, gentleman Freemasons began in Scottish Lodges during the early 1600s. Surviving Scottish Lodge records, as early as the 1630s, show a gentrification process—a transition from Operative to Speculative Freemasonry—evidenced by increasing non-operative notable gentleman within the membership.Stevenson, David (1988). The Origins of Freemasonry: Scotland's Century 1590-1710. Cambridge Univ. Press. The earliest record of a Lodge accepting a non-operative member occurs in the records of the Lodge of Edinburgh, 8 June 1600, where it is shown that John Boswell, Laird of Aucheinleck, was present at a meeting. The first record of the initiation of a non-operative mason in a Lodge is contained in the minutes of the Lodge of Edinburgh for 3 July 1634, when the Right Honourable Lord Alexander was admitted a Fellowcraft.Coil, Henry W. (1961). Article: "Scotland," pg. 594. Coil's Masonic Encyclopedia, (rev. ed. 1996). Richmond, Va: Macoy Publ. Co.

In 1717, four English Lodges meeting in London Taverns joined together and founded the Grand Lodge of England (GLE). They had held meetings, respectively, at the Apple-Tree Tavern, the Crown Ale-House near Drury Lane, the Goose and Gridiron in St. Paul's Churchyard, and the Rummer and Grapes Tavern in Westminster.

With the foundation of this first Grand Lodge, Freemasonry shifted from being an obscure, relatively private, institution into the public eye. The years following saw new Grand Lodges open throughout Europe, and the export of Freemasonry to North America. How much of this growth was the spreading of Freemasonry itself, and how much was due to the public organization of pre-existing private Lodges, is uncertain.

On 17 July, 1751, five private English Lodges formed a rival Grand Lodge—"The Most Ancient and Honourable Society of Free and Accepted Masons" in order to practice what they perceived as a more ancient and pure form of Masonry. They called their Grand Lodge The Ancients' Grand Lodge—and those affiliated to the other Grand Lodge, by the pejorative epithet The Moderns. These two unofficial names stuck. Batham, Cyril N. (1981). "The Grand Lodge of England According to the Old Institutions, otherwise known as The Grand Lodge of the Antients." The Collected Prestonian Lectures, 1975-1987, Vol. Three. London (1988): Lewis Masonic.

This state of affairs has traditionally been referred to as "the Great Masonic Schism". However, the term "schism" is not completely appropriate as the Ancients Grand Lodge was formed primarily by Irish Masons living and working in London, and was never affiliated with the older Grand Lodge of England. Coil, Henry W. (1961) Article: "England, Grand Lodge of, According to the Old Institutions," pp. 237-240. Coil's Masonic Encyclopedia. (rev. ed. 1996). Richmond, Va: Macoy Publ. & Masonic Supply Co. Inc.

The two competing Grand Lodges in England were amalgamated into the United Grand Lodge of England (UGLE) in 1813, by "The Articles of Union"—twenty-one articles specifing the agreements made regarding the various points of contention. The Union largely confirmed the Ancients' forms and ceremonies, and therefore considerably revised the Moderns' rituals. Both the Ancients and the Moderns have daughter Lodges existing throughout the world, leading to a great deal of variety in the ritual within a single "Rite", even between UGLE-recognized jurisdictions in amity.

A true schism in Freemasonry occurred, between the English (UGLE) and French (GOdF) in the years following 1877, when the Grand Orient de France (GOdF) started to unreservedly accept atheists, and recognized Women's Masonry and Co-Masonry. Also French Masons tended to be more willing to discuss religion and politics in their Lodges; unlke the English who banned such discussion outright.see Masonic U.S. Recognition of French Grand Lodges in the 1900s, Paul M. Bessel. Accessed November 14 2005

Opposition to Freemasonry

Freemasonry has historically attracted criticism and suppression from the politically extreme right (i.e. Nazi GermanyJames Wilkenson and H. Stuart Hughes, Contemporary Europe: A History, Prentice Hall:1995 p.237Otto Zierer, Concise History of Great Nations: History of Germany, Leon Amiel Publisher:1976 p. 104 ) and the extreme left (i.e. the former Communist states in Eastern Europe). The fraternity has encountered both applause for “founding”, and opposition for supposedly thwarting, liberal democracy (such as the United States of America). It has also attracted criticism and suppression from theocratic states and organised religions for supposed competition with religion, or heterodoxy within the Fraternity itself.

Anti-Masonry is often related to Anti-Semitism and Anti-Zionism. Andrew Prescott writes: "Since at least the time of the Protocols of the Elders of Zion, anti-semitism has gone hand in hand with anti-masonry, so it is not surprising that allegations that 11 September was a Zionist plot have been accompanied by suggestions that the attacks were inspired by a masonic world order."The Study of Freemasonry as a New Academic Discipline (page 13-14, 30, 33) by Andrew Prescott; accessed 21 May, 2006

Political opposition

Perhaps influenced by the assertion of Masons that many political figures in the past 300 years have been Masons, Freemasonry has long been the target of conspiracy theories, which see it as an occult and evil power. Often associated with the New World Order and other "agents", such as the Illuminati, the fraternity is seen, by conspiracy theorists, as either bent on world domination, or already secretly in control of world politics.

In 1799 English Freemasonry almost came to a halt due to Parliamentary proclamation. In the wake of the French Revolution, the Unlawful Societies Act, 1799 banned any meetings of groups that required their members to take an oath or obligation. History Accessed March 8 2006. The Grand Masters of both the Moderns and the Antients Grand Lodges called on the Prime Minister William Pitt, (who was not a Freemason) and explained to him that Freemasonry was a supporter of the law and lawfully constituted authority and was much involved in charitable work. As a result Freemasonry was specifically exempted from the terms of the Act, provided that each Private Lodge's Secretary placed with the local "Clerk of the Peace" a list of the members of his Lodge—once a year. This continued until 1967 when the obligation of the provision was rescinded by Parliament. Regular Freemasonry inserted into its core ritual a formal obligation: to be quiet and peaceable citizens, true to the lawful government of the country in which they live, and not to countenance disloyalty or rebellion. A Freemason makes a further obligation, before being made Master of his Lodge, to pay a proper respect to the civil Magistrates. The words may be varied across Grand Lodges, but the sense in the obligation taken is always there in regular Freemasonry.

Freemasonry in America faced political pressure and almost died, following the disappearance of anti-Masonic agitator William Morgan in 1826. Claims were made that he had been kidnapped and killed by rogue Freemasons. No one was brought to trial over the murder claims, after Morgan's disappearance. *, Accessed July 6 2006; The Strange Disappearance of William Morgan by Thomas A. Knight p. 218 Reportage of the "Morgan Affair" helped fuel an Anti-Masonic movement, culminating in the formation of a political Anti-Masonic Party. This Party fielded candidates for the Presidential elections of 1828 and 1832. In the latter election, it managed to have Millard Fillmore elected to Congress, but their Presidential candidate received only seven votes in the Electoral College. He was defeated by a Freemason, Andrew Jackson.

In modern democracies, Freemasonry is still sometimes accused of being a network, where individuals become Freemasons through patrimony, engage in 'cronyism', and where political influence and illegal business dealings take place. This is officially and explicitly deplored. An individual must ask freely and without persuasion to become a Freemason in order to join the fraternity.

In Italy, Freemasonry has become linked to a scandal concerning the Propaganda Due Lodge (aka P2). This Lodge had been Chartered by the Grande Oriente d'Italia in 1877, as a Lodge for visiting Masons unable to attend their own lodges. In the mid 1960s the Lodge only had 14 permanent members, but when Licio Gelli took over as Master in the 1960s and 1970s, he rapidly expanded the membership. Under Gelli's leadership the P2 Lodge became involved in the financial scandals that nearly bankrubpted the Vatican Bank in the late 1970s. However, by this time the lodge was operating independantly and irregularly, as the Grand Lodge d'Italia had revoked its charter in 1974 (this revocation became effective in 1976). In 1981 the Lodge was investigated by Italian authorities. By 1982 the scandal became public knowlege and Gelli was formally expelled from Freemasonry. In addition to involvement in financial misdealings, there are some who suspect P2 of involvement in murders, including that of the head of Banco Ambrosiano, Roberto Calvi, who was found hanging under Blackfriars Bridge in London, England.

The UK Labour Government, in the late 1990s and early 2000s, attempted to require all members of fraternal organisations who are public officials to make their affiliation public. Lord Sainsbury of Turville’s reply, Lords Hansard, 13 May 2002: Column WA9 (UK House of Lords Daily Debates) Accessed March 4 2006.[http://www.charlton.demon.co.uk/masonic/report.html UK House of Commons Home Affairs Committee, 3rd Report on FM in the Police & Judiciary, printed 19 March 1997. Accessed March 4 2006. This was challenged under European Human Rights legislation, and the Government in enacting the European Convention on Human Rights into UK law, UK Act, 1998 Accessed March 5 2006. had to curtail the scope of their requirements. Statement Accessed March 4 2006. Arrangements for the declaration of freemasonry membership have been established for the current Lay Magistracy, Judiciary, and voluntary registration was introduced in 1999 for the Police Service. Mr. Denham's reply, Hansard, 24 Feb 2003 : Column 329W (UK House of Commons Daily Debates) accessed 12 May 2006. No central register of freemasonry membership is held, and it is not possible to estimate the number of members who failed to declare their interest.

Decisions on whether information should be released are the responsibility of the public authority receiving the request, on a case-by-case basis, acting in accordance with the principles of the Freedom of Information Act, 2000. Hazel Blears’ reply, Hansard, 21 Jul 2005 : Column 2191W (UK House of Commons Daily Debates) accessed 12 May 2006.

Christian Anti-Masonry

Although sections of other faiths cite objections, in general, it is Christianity and Freemasonry that has had the highest profile relationship, with various Christian denominations banning or discouraging members from being Freemasons.

While regular Masonry has always tended as much to rationalism as it does to mysticism, the very existence of the possibility of hermetic interpretations within Freemasonry has led Anti-Masonic activists to selectively quote works such as Albert Pike's Morals and Dogma to try to show Freemasonry as naturalistic, a ritualized form of deism or even worse defamations.Letter of April 19, 1985 to U.S. Bishops Concerning Masonry by Cardinal Bernard Law

However, those Grand Lodges in amity with UGLE explicitly adhere to the principle that "Freemasonry is not a religion, nor a substitute for religion. There is no separate 'Masonic god', and there is no separate proper name for a deity in Freemasonry."UGLE: Is Freemasonry a religion?, accessed January 21 2006. Freemasonry is non-dogmatic and constitutionally governed. As for Pike, his opinions are his own personal (and now somewhat outdated) interpretations. Most tellingly, Pike himself admits that his book is more culled from other sources than his original work. Most importantly, Pike is but one commentator amongst many, and no one voice has ever spoken for the whole of Freemasonry.

In the irregular Continental European tradition, a very broad interpretation is given, allowing Deist and naturalistic views in the tradition of Spinoza and Freemason Goethe, or views of The Ultimate or Cosmic Oneness, along with Western atheistic idealism and agnosticism.

A number of Papal pronouncements have been issued against Freemasonry. The first was Pope Clement XII's In Eminenti, April 28, 1738 - the last was Pope Leo XIII's Ab Apostolici, October 15, 1890. In 1983, Cardinal Joseph Ratzinger (now Pope Benedict XVI) as the Prefect of the Congregation for the Doctrine of the Faith, issued Quaesitum est. This states that "...the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful, who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion."

Regular Freemasonry welcomes Roman Catholics as members.Freemasonry:Your Questions Answered (UGLE) Accessed 19 June 2006 The negative reaction of "Grand Orient" Continental European Freemasonry—to what was perceived as Catholicism's theocratic and authoritarian political influence—has in countries such as Italy, Spain and Portugal historically tended towards anticlericalism, secularism and at times even total Anti-Catholicism. Interestingly, in 2005 the Regular Grand Lodge of Italy (RGLI), in amity with UGLERegular Grand Lodge of Italy (RGLI) Accessed 19 June 2006 announced that it had installed a Roman Catholic Priest as its Chaplain. (This office requires that the holder is a Freemason, but not necessarily be in Holy Orders).Catholic News Agency reported on August 8, 2005

Muslim Anti-Masonry

Freemasonry welcomes Muslims as members. In the Islamic world, Muslim Anti-Masonry is closely linked with Anti-Semitism and Anti-ZionismIslam Online though that religion also raises other objections. In 1980, the Iraqi legal and penal code was changed by Saddam Hussein and the ruling Ba'ath Party, thereby making it a felony to "promote or acclaim Zionist principles, including freemasonry, or who associate with Zionist organizations."[http://washingtontimes.com/world/20040701-120129-6565r.htm "Saddam to be formally charged" The Washington Times, 2004, Accessed 18 June, 2006

Holocaust

The preserved records of the Reichssicherheitshauptamt (Reich Security Main Office) show the persecution of the Freemasons. Documented evidence from the US Holocaust Memorial Museum pertaining to the persecution of the Freemasons accessed 21 may, 2006 While the number is not accurately known, it is estimated that between 80,000 and 200,000 Freemasons were exterminated under the Nazi regime.Freemasons for Dummies, Christopher Hodapp, ISBN 0764597965, Hungry Minds Inc,U.S., 2005.

In 1926, the little blue Forget Me Not was first used by the Grand Lodge Zur Sonne as a Masonic emblem at the Annual Convention in Bremen. Then in 1934, the Nazis introduced the Winterhilfswerk, a supposed charitable organization, which actually collected money used for rearmament. The contributors recieved a badge that changed each winter. In March 1938 the Forget Me Not badge - made by the same factory as the Masonic badge - was chosen, enabling Freemasons to wear it as a secret sign of membership. Das Vergißmeinnicht-Abzeichen und die Freimaurerei, Die wahre Geschichte Accessed July 8 2006."THE BLUE FORGET-ME-NOT" - ANOTHER SIDE OF THE STORY Accessed July 8 2006.Die Freimaurer-Logen Deutschlands und deren Grosslogen 1737-1972 (Quatuor Coronati Bayreuth, Hamburg 1974). Second revised edition, Karl Heinz Francke and Dr. Ernst-Günther Geppert, Die Freimaurer-Logen Deutschlands und deren Grosslogen 1737-1985 (Hamburg 1988).

After the Second World War, the Forget Me Not Das Vergissmeinnicht The Forget-Me-Not Accessed February 6 2006. flower was used again as a Masonic emblem at the first Annual Convention in 1948 of the United Grand Lodges of Germany, Ancient Free & Accepted Masons. The badge is now worn in the coat lapel by Freemasons around the world to remember all those that have suffered in the name of Freemasonry, and specifically those during the Nazi era. Badge as told by Galen Lodge No 2394 (UGLE) Accessed March 4 2006. Flower Badge Accessed March 4 2006.

Cultural references

  • The plot of the opera "Die Zauberflöte" ("The Magic Flute") contains several references to Masonic ideals and ceremonies. Mozart and his librettist Emanuel Schikaneder were both members of Lodge of the Nine Muses, a Masonic Lodge.

  • The plot of the 2004 movie National Treasure revolves heavily around the Freemasons and is somewhat unusual in that it depicts them in a benign light.

  • In The Baron in the Trees Italian writer Italo Calvino includes Masonic Lodges branching out into the lands of Ombrosa with the protagonist of the novel, Cosimo di Rondo, mysteriously and supposedly involved with them.

Notes

See also

External links

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