The Many Doors of Freemasonry: The Swedish Rite

A Series- The Many Doors of Freemasonry: The Swedish Rite. Freemasonry has many rituals-- almost 100 in the United Kingdom alone and just as many in the U.S. And of the hundreds of jurisdictions may or may not recognize the validity of each other. Many Rituals and accompanying lectures (of varying quality) are known by their authors- Anderson, Preston, Dermott, Webb, Sickels, Cerneau, Morin, etc. And many Orders or Rites (degree schemes) are known for the place of alleged origin - French or 'Latin' (Grand Orient), Dutch (Continental), Swedish, American, South American (influenced by Grand Orient), Irish, Scottish, Russian, etc. American racial relations resulted in a great proliferation of jurisdictions in the United States while language, immigration and politics also contributed to the same throughout the world of Freemasonry. Even before Anderson wrote (without consultation and upon arrogated authority) his Constitutions for Craft Lodges to operate under a Grand Lodge, there was disagreement and there has been since. One Grand Lodge's decision to recognize another Grand Lodge and thus permit visitation is often politically motivated and arbitrary- as are claims to exclusive jurisdictions. In other words Masonry has all the complexities and frailties of any large man-made institution. Yet they all share the purpose, in their own manner, of making a better world through their respective notions of Brotherhood.

Swedish Rite ("I'm suspicious of any club that wouldn't have me as a member"-Groucho Marx)

The information following was taken from knowledgeable Brethren and reveals nothing not in the public domain-

1. Introduction

The so called Swedish Rite (SR) system of Freemasonry (Svenska Frimurare Orden) is probably the most unusual constitution with which we American and English Masons enjoy fraternal relations. It is not, as may perhaps be assumed, a small and obscure branch of the Craft in Sweden: the Swedish system is also used in the rest of Scandinavia and many German speaking nations and is larger of the two major constitutions in Finland. Besides the Swedish Svenska Frimurare Orden, the Icelandic order Frímúrarareglan á Íslandi uses it, in Norway it is found in Den Norske Frimuerorden, in Denmark it exists as Den Danske Frimurerorden; and the German Große Landesloge der Freimaurer von Deutschland and Austrian Großloge von Österreich work under some form of Swedish Rite. It is not so widely known that it was one of the great strands of the historical Russian constitution. There are also a limited amount of Lodges that work forms of the Swedish Rite outside of Scandinavia, German speaking nations and Russia due to historic circumstances or special charters. There once was a wide number of such Lodges in America, particularly in New York, but these numbers have declined with more of such Lodges joining with local Grand Lodges and eventually giving over their distinctive practices for various reasons. With wide membership over various important nations it would therefore be fair to describe it as a major system, and one that differs from the Anglo-American forms we are accustomed to.

Although I am a member of a UGLE form Lodge, I am unusually well acquainted to comment on the Swedish system. Information in English about the Swedish order is readily available, so the emphasis in this paper will be on the aspects of their system I consider most interesting, with some personal observations and comparisons.

My starting point, however, is not Sweden but a Masonic website devoted to fraternal associations and clubs two observations on the page about Freemasonry caught my attention. The first, in reference to masonry as ‘a system of morality’, is the following comment:

"This morality is taught via role playing in small set-piece allegorical theatrics with the addition of lectures or catechisms in which the candidate gives set answers to set questions."

The second, referring to the history of Freemasonry, observed:

"Stewart in a recent Prestonian Lecture discusses the linkage between the members of several London lodges and the Royal Society to illustrate the interest in the new rationality, political and scientific outlook promulgated within Lodges at this early period. However, by the mid 19^th century, he agrees with contemporary French criticism that English Freemasonry had become a “body without a soul”, having lost its original philosophic impulse, and was by then (and still is) obsessed by form, procedure, decorum, mock status etc."

In time Anglo-American Masonry lost its both its culture of debate and philosophical inquiry and even its status as it went from being elite, revolutionary, and intellectually charged to largely working class, statist and frankly dull. These two observations seem to me especially relevant in discussing certain significant differences between conditions and constitutions of British origin and the Swedish system. I hope to bring out that relevance in the following.

2. Origins of the Swedish System

The Swedish Rite has been described as ‘a mixture of the pure Rite of York, the high degrees of the French, the Templarism of the former Strict Observance, and the system of Rosicrucianism.’ Sweden was one of the first countries to receive Freemasonry during its expansionary period in the first half of the 18^th century. Masonry came to Sweden in the early 1730s not from England, where modern organised Freemasonry had begun in 1717, but at second hand from France. The chief architect of the Swedish order was C.F. Eckleff, who designed a system with nine degrees. Subsequently, Duke Carl (later King Carl XIII), who was a devoted mason, redesigned the constitution to contain ten degrees. This is basically the same system as is used now, though an eleventh degree has been added, which is awarded only to certain grand officers of the order.

The Swedish Constitution is a closed male order exclusive to the Christian faith, which engages in personal development, friendship and public welfare (including fund-raising). As such, it is almost unique in its insistence on candidates being practising Christians with families whom are the same. The candidate also must have an exceptional background and the investigation committee is extensive. At the beginning of the First Degree ceremony, the candidate must go through a long catechism in which he affirms his adherence to the Christian faith, asserts faith in Christ as the best of all possible beliefs, and confirms that he would never abandon it. Although non-Christian Brethren who are members of other constitutions may visit a Swedish lodge, they cannot become members.

The histories of the Swedish Order and the main orders in the Anglo-sphere is interesting in their variation. Anglo Freemasonry changed in the 17^th century was the bearer of radical Enlightenment philosophy: essentially republican (in the Lockean sense), deistic, and highly dynamic.

A century or so later, Anglo Freemasonry changes included the radical de-Christianising of the ritual, and its replacement with the superficially Torahnic and gnostic; anti-clericism (particularly maintaining the traditional mutual enmity with Catholicism) and the admission of freethinkers and Jews and any form of believer in the Supreme Being(s). In France this found its rational conclusion of the entirely secular Grand Orient, which was one step too far for Anglo American Freemasonry who refuses recognition of those Lodges.

Freemasonry came to Sweden from Christian Lodges in France. French Freemasonry, although most likely derived from the English, had developed in two directions: one explicitly Christian, and one whose tendency was rationalist, Talmudic or nonreligious. The latter was inspired by the ideology of the English Grand Lodge: the former came from exiled Jacobite Britons many of whom were Catholics as tis preceded the Papal bull against Freemasonry. Talmudism came from the introduction of Orientalist 'scholars'. Saxon, Greek, Egyptian, Babylonian and other language and traditions were also once used more fully in ritual but all fell somewhat out of favor in the last century in general. (It should be understood that these speculative Masonic influences were almost uniformly adopted under amateur scholarship and by the fashion and influences of the day; so that there existed by the 1800's a Mayan Rite based upon the Popul Vu and Chilam Balaam and said to be as 'ancient' as any other Masonic practice. And it probably was.)

At the time of the formation of the first Grand Lodge, the English situation was unique. As a result of their revolution of 1688, they had secured their particular parliamentary monarchical government. However, Freemasonry as it was neither caused nor participated in these revolutions. Ensuring respectability, English Freemasons remained silent on any part their members may have played, and Continental Masons reconstructed the mythic origins from the Crusades and Knights-Templar, up to 17^th century. This however would set the stage for an era of high political involvement of Masons.

The exiled Catholic Jacobite Chevalier Ramsay’s nonsensical story of Masonry coming to France via the mediæval kings of Scotland was popular, as it was designed to bypass the English revolutions altogether. British Freemasons themselves carefully avoided all mention of association with these upheavals. The specifically British origins of Freemasonry already rendered it suspect in most Continental countries where parliaments, revolutions and bills of rights were seen as inherently subversive.

Freemasonry came to Sweden from the conservative religious branch, carried by Swedish noblemen who had been initiated in France. At first it took the form of ‘private lodges’, which bore the name of their founder, and often met at his home, as opposed to the tavern based early English Lodges. One such was Count Axel Wrede Sparre’s Lodge, established in 1735. A formal charter was received in 1737 through friherre Carl Fredrik Scheffer, issued by the French Grand Master Charles Radclyffe, Earl of Derwentwater. The Lodge closed in 1747 when Wrede Sparre left Stockholm to take up an appointment as lieutenant-colonel of the Västgöta cavalry regiment.

In 1752 the lodge ‘St Jean Auxiliare’ was founded by Captain Count Knut Carlsson Posse, under charter from the French Grand Master Louis de Bourbon-Condé, Count of Clermont, a royal prince. Many of the scattered Masons from dormant or shaky private lodges became members of this new lodge. In 1753 the King of Sweden decided to declare it Mother Lodge of all Swedish craft lodges. Freemasonry grew considerably after 1753, when Carl Fredrik Scheffer was installed as the first Swedish Grand Master. In the same year King Adolf Fredrik assumed "Overlordship" of all lodges in Sweden, and thus became the first "High Protector" of Freemasonry, which was akin to but a step beyond the patronage offered n England by the royal family.

The first high-degree "Scottish" (St Andrew’s) Lodge was started in 1756 with Chancellor Carl Friedrich Eckleff as master. In 1759, Eckleff formed the Chapitre Illuminé (Illuminated Chapter or Grand Chapter) ‘L’Innocente’, and began constructing a high-degree system which originally had nine degrees, but was later increased to ten. In 1760 the Swedish Grand Lodge was founded, replacing ‘St Jean Auxiliare’ as Grand Lodge for the Craft, and the present-day organisation of the Order was established as three branches: St John’s, St Andrew’s and the Chapter Degrees. Grand Lodge at that time had no power over the ‘Scottish’ degrees or Eckleff’s ‘Illuminated Chapter’. In 1774 Duke Carl, later King Carl XIII, became Grand Master of both systems, whereby all Masonry in Sweden came under the Grand Lodge. Like the imagined originators of Masonry the Templars, Freemasonry became a religious order patronized by royalty in Scandinavia and German speaking lands.

Duke Carl was elected Grand Master of the Strict Observance in 1776, after Baron von Hund died. However, the selection had political repercussions, and Duke Carl was forced to resign the office after just two years. Nevertheless he then set about reforming the higher degrees, and in 1801 launched the Swedish Rite with eleven degrees, using the Templar traditions as a basis, which is largely the system in use today. Duke Carl used Eckleff’s material and added elements from other sources: the Strict Observance has left clear imprints on the Chapter Degrees (VII – XI). By 1800, no less than 4292 men had been received as Freemasons in lodges belonging to the Swedish Order. This group was as much a product of the Swedish Enlightenment as it was a reaction against it.

3. The Swedish Rite Constitution Today

We will concentrate on the Swedish Rite in Sweden specifically as other Swedish Rites developed and are in the main replicas of this system. The Swedish system consists of eleven degrees, organised into three different lodge levels. The craft masonry lodges are called ‘Lodges of St John’. Degrees IV-VI are conferred in the ‘Scottish Lodges of St Andrew’. Above that is the ‘Chapter Lodge’, which is Templar Freemasonry. The XI^th degree is an honorary degree given only to the Grand Officers of the Order (and royal princes). The craft degrees are still compatible with international systems, but the particular Christian content is stronger in the higher degrees.

There are numerous lodge buildings throughout Sweden. Most contain either a St John's lodge or a St John's and a St Andrew's lodge, but only the Provincial Grand Lodge buildings have Chapter Lodges. The three lodges meet in separate halls, since the physical design of the Lodge rooms is different. In many places, there is no Lodge building (since these are seen as very expensive and call for business arrangements that move newer and smaller Lodges away from its main focus); Masons meet in fraternal associations called brödraförengingar (‘brotherhood clubs’) taking advantage of any suitable space available. In these circumstances they perform a simplified version of the masonic rituals, usually without degree workings; they need a special permit to give degrees. Where there is only a lower lodge, there is usually a brotherhood club for Brethren of the higher degrees. In some regions, all lodges and/or brotherhood clubs meet in halls not owned by the Order, often rented from the Oddfellows or some other reputable society.

Candidates must be recommended by two faddrar (sponsors, patrons and mentors), one of whom must hold at least the seventh degree, and the other at least the third. The thoroughness of sponsors' reports (investigations) varies by Lodge as does the use of the secret blackball; though both may be used to to a degree seldom seen in Anglo American Lodges. Applicants must be a minimum of 24 years old, Christian, and of good repute. There is only one form of accepted ritual for each degree, and deviations are not permitted. The degree workings were established in 1800, but the language of the rituals is from the 1700s, which gives a similar impression to the workings of the older UGLE rituals (the language of many of our our rituals, while changed, is essentially that of 1813 or earlier, with a good deal of Victorian interpolations and other embellishments and changes).

Members do not, as a rule, remain members of a St. John’s Lodge when they move on to a St. Andrew’s Lodge. When a Master Mason is elevated to the IV^th/V^th degree, a ‘letter of transport’ is sent to the St Andrew's Lodge of his choice. He ceases to be a member of his Craft Lodge and pays all dues to the St. Andrew's Lodge. The same thing happens on passage from St Andrew’s to Chapter Lodge. There are various Inspectors and high Lodge officials as with UGLE inspired Lodges.

Progression from one degree to the next is far from automatic. A Brother has not only to be regular in attendance, he has to give proof of his proficiency and of his knowledge of Freemasonry. Advancement proceeds according to a fixed set of rules with a minimum required time in each degree, a minimum number of visits in that degree, and certain other requirements which the Lodge leaders review. A Brother does not petition for advancement: when the requirements are met, the Worshipful Master and Deputy Masters of his Lodge petition for him. Brothers are expected to advance when summoned to receive a higher degree. The XI^th degree is an honorary degree conferred on less than 100 X^th degree Brothers.

The SwR is progressive and continuous. Each degree leads to the next, and each sums up the contents of the preceding degrees. As publicly known the system is grouped into three divisions as follows:

St. John's (Craft) degrees (S:t Johannesloge):

I Apprentice (S:t Johannes Lärling)
II Fellow Craft (S:t Johannes Medbroder)
III Master Mason (S:t Johannes Mästare)

St. Andrew's (Scottish) degrees (S:t Andreasloge):

IV-V Apprentice-Companion of St. Andrew (S:t Andreas Lärlinge-Medbroder)
VI Master of St. Andrew (S:t Andreas Mästare)

Chapter (Templar) degrees (Kapitelloge):

VII Very Illustrious Brother, Knight of the East (Riddare av Öster)

VIII Most Illustrious Brother, Knight of the West (Riddare av Väster)

The following two degrees are not currently in use:

IX Enlightened Brothers of St. John's Lodge (S:t Johanneslogens förtrogne bröder och Tempelkommendörer)

X Very Enlightened Brothers of St. Andrew's Lodge (S:t Andreaslogens förtrogne Bröder, Riddare av purpurbandet, och Tempelprefekter)*

On top of the system is (Stora Landslogen):

XI Most Enlightened Brother, Knight Commander of the Red Cross (Riddare och Kommendör med Röda korset)

There are approximately 60 Freemasons in Sweden currently holding the XI^th degree and the same proportion roughly throughout other SwR practising grand bodies. No longer termed the Illuminated Chapter, they are present or past members of the Grand Council or Grand Officers, and constitute the Swedish Grand Lodge. Sweden has a civil order, equivalent to a British knighthood, instituted in 1811 as the Royal Order of King Carl XIII. It is conferred by the king only upon Freemasons holding the XI^th degree, with the number of members limited to 33 (three of whom must be ordained) at any given time. The rank of Grand Master is sometimes referred to as the XII^th Degree.

Reflecting its peculiar structure, the emblem of SwR Freemasonry is not the international square and compasses, but the red Maltese cross of the Knights Templar. The motto of the Order is Veritas Persuadet (‘the truth convinces’). The Order’s purpose and content is personal development (from a Christian basis), fraternal sociability and brotherly love; which are manifested through Lodge workings, discussions, communal meals and other social events; plus contributions to worthy charities.

The signet ring of the Order is issued in the VIII^th degree, and is worn at the discretion of the Brother publicly. At this level, a Brother is also obliged to have designed his coat of arms should he not be in rightful possession of one, which is hung in the Chapter Hall of his Provincial Grand Lodge.

4. The Workings of a Swedish Lodge

As the SwR Order maintains a high degree of secrecy about virtually everything connected with its workings, and there appear to be no authoritative ‘exposures’ (though there was a practive, the only way a non-SwR mason can gain any detailed knowledge about its ceremonies is to learn the and attend Lodge meetings, receiving an invitation for the Work itself as an approved and bona fide visitor. The highest degrees are closed to visitors from other jurisdictions. I shall therefore make a few remarks about my observations of the two degree workings in which I have participated, but only in very general terms.

In a SwR First Degree ceremony there is much that is familiar, and much that is strange. There are, for example, no working tools, and the symbols on the tracing board are quite different. The entire floor of the Lodge room may be black-and-white mosaic, and a floor cloth is carried in and spread out in the centre with great ceremony. There are no wardens in the west and south: instead, two bevakande bröder (‘guarding brothers’ or ‘overseers’) sit on throne-like chairs side-by-side in the west, facing the Master. As they use no pedestals, they signal the knocks by striking the hilts of their swords with small hourglass-shaped hammers worn on chains around their necks! Yet, in spite of the many differences, the gist of the ceremony remains familiar, and passages in some charges bear a strong resemblance to those in our own ritual. The essence of the degree is the same though the figures related to tend to be drawn from differing sources.

Similarly, in the Third Degree, the general outline is familiar (even if the central figure in this working is not H.A!). Where possible, the ceremony is conducted not in the St. John’s lodge room, but in a special room in the vaults of the building. The theatrical element is, once more, much greater than in the many constitutions that occur in Anglo American Masonry. Interestingly, the backdrop to the Master’s pedestal is black with silver teardrops, such as we use only in Lodges of Sorrow. In this degree, as in all except the First, the candidate is required to present a proper paper on par with university work, consisting of what he has learned from the previous degree. This paper must be approved before the ceremony can proceed and such papers are required on a regular basis.

The emphasis in Anglo American Masonry is on ordering the Lodge almost as a business affair; spending time on minutes, discussing absent members, financial matters etc. The affairs of the SwR Lodge are handled by the Master of the Chair (the WM) and his officers; what could jestingly be called an enlightened dictatorship. A clear understanding of what is the status of things up to the degree of the particular Lodge is given annually so that members are informed. It frees the lodge to concentrate on doing degrees, delivering lectures and working in the temple. The business of the Brothers welfare is taken very seriously, too seriously to be dispatched with an "all is well" or an request to be remembered in the prayers of Brethren.

There is no ‘business session’ prior to a degree working: the ceremony begins immediately the Brethren are assembled. Meals are taken after all masonic meetings, and are considered as an integral part of the working. The dress code has been relaxed in recent years, as has our own. Many masons do still wear a tailcoat with black waistcoat, but a tuxedo or dark suit and tie are also acceptable. There is a different apron for every degree, and the third degree regalia is what Swedish masons wear when visiting craft lodges abroad.

A difference between SwR masonry and the Anglo-American systems is that there is no procedure whereby all Brethren take turns at holding the lodge's offices. Lodges are large; for example, the city of Uppsala has over 500 masons but only two lodges. There are many officers, but a Master holds office for six years, and others for at least one year, usually longer. There is no rank of Past Master in the Swedish system, and a Master whose term has expired simply resumes his place amongst the Brethren.

This reflects a fundamental difference between the Anglo-American systems and the Swedish Order. While British and American Masons are waiting for their next office, Swedish masons are waiting for their next degree. Few hope to stay put after becoming a Master Mason: most hope to acquit themselves well and pass on to the high degree section of the Order though this varies with individuals. This also means that SwR has not the selection of many different high degree systems, such as exist in Britain or America; it is one integrated system. It normally takes about two years to become a Master Mason, and 15-20 years to reach the X^th degree.

As a consequence, lodges tend to be fewer but larger than we are familiar with. For instance, Stockholm, with over one million inhabitants, has only a handful of Craft lodges. Each of these has hundreds of members, and holds about one lodge meeting per week. There are University Lodges which are quite popular as they are in the U.K. Nonetheless Lodges with interests-selective memberships, such as policemen, lawyers, soldiers or some other profession, as can be found in the U.K., are rare. (They are also increasingly rare in America which may have more to do with the general decline of Masonry there.) The difference is however that the SwR Lodges already harbor a level of exclusivity (by the highly selective nature of their membership) whereas American Masonry can no longer specialise due to extremely low levels of interest and extremely poor retention thus rendering it unable to be selective in such a way.

In order to visit a Swedish Lodge, one must be at least a Master Mason, and belong to a Lodge which is recognised by the Swedish Order of Freemasons. For the degrees above the third, one needs to be member of a foreign high degree system; there are conversion tables between the degrees. The X^th degree, however, does not receive visitors, like American 33-degree masonry, which does not accept visitors in its highest degree.

5. Social and Religious Criticisms of Swedish Rite Freemasonry

Freemasonry is regarded with some awe by Scandinavians (and perhaps Germans) in general, whether they approve of it or not. Demographically, it has moved steadily away from being solely the preserve of royalty and aristocracy to a predominantly upper-middle class membership, a profile similar to Rotary’s. When there was a lull in membership in the 1960's and 1970's membership became more diverse. The general criticism is that such organisations form elite decision-making bodies. Anders Westholm, Associate Professor of Politics at Uppsala University, commented on alleged masonic elitism to a Swedish newspaper:

"To the extent that an organisation contributes to a reduction in the diversity of

opinions and decision alternatives, it is a danger to democracy. It could lead to international recruiting to elite appointments." — Expressen 12/1/95

However, the same criticism is applied without distinction to Rotary, Lions and affluent churches! More significant is the religious criticism of Swedish Freemasonry. The State Church (Svenska kyrkan, evangelical Lutheran) has no apparent problems with masonry, and many of its members, clergy and even bishops are masons. Some in the minority Free Churches (Missionskyrka, Evangeliska frikyrkan, Pingstkyrkan, all rather Evangelical -like), on the other hand, consider membership of Freemasonry incompatible with membership of themselves, usually on the stated grounds of the SwR being the equivalent of a "selective church" or the Protestant version of a "Catholic confrere".

Duke Carl, later King Carl XIII, developed the moral philosophy of the Swedish Rite, and through two major ritual revisions in 1780 and 1800 he created the system which in essence remains unchanged to this day. Since Carl was affected by the gnostic and esoteric fashions of his time, his revisions brought these elements into the higher degrees, i.e., gnostic and Rosicrucian elements.

Catholics (by their own church) may or may not be forbidden to join the SwR despite its Christian character.  The Church usually objects to Masonic orders being, in the eyes of that Church, religious in nature but not exclusively Christian. One Catholic priest explained possible opposition to the SwR in the following terms:

"We consider that this [idea that Catholics can be Freemasons] is not possible: because the Freemasons are in principle relativistic, they are by their nature a more modern version of the gnostics, they are the heirs and acknowledgers of a type of Enlightenment theology and philosophy which is incompatible with the Catholic faith… the faith is principally public… one cannot build an esoteric entity, “Ecclesiola”, within the greater community and separated from it, where only the elect would be admitted and which claims to have a special, secret tradition which only these elect may share as part of the Catholic Church; a “secret knowledge” which would imply a “higher stage” of Christian faith — that is exactly what the gnostics claimed — and one cannot celebrate a type of esoteric quasi-sacrament and simultaneously be a Catholic."

Whatever the truth of these charges, Swedish Masons, including some of the small Catholic population, see no conflict with church doctrines church, and the state churches of Scandinavia have been supportive Freemasonry on these grounds. As far as I am aware, the esotericism of the Swedish higher degrees is an element that is not found in our own Anglo-sphere Knights Templar or Rose Croix orders.

6. Conclusions and Personal Observations

I began this paper with two observations about Anglo-American Freemasonry, the first of which, in reference to masonry as ‘a system of morality’, read as follows:

This morality is taught via role playing in small set-piece allegorical theatrics with the addition of lectures or catechisms in which the candidate gives set answers to set questions.

Teaching morality by allegory and symbols makes us actors in a play, where the lodge room is the theatre and the candidate the protagonist. However, compared with the Swedish workings, our theatrics are rather poor. Our deacons march the candidate briskly around the room under the full glare of fluorescent lighting, while the Brethren sit about, exchanging jocular remarks sotto voce. The atmosphere is relaxed and friendly and any meaning is left to the individual and that is most often no meaning at all.

A SwR working is an intensely solemn and almost mystical experience. The ritual of a SwR degree is somewhat more simple and explicit than our own, further reinforcing the other-worldly atmosphere and heightening the shared experience.

The second observation, in reference to the history of Freemasonry, noted:

….However, by the mid 19^th century, he [Stewart] agrees with contemporary French criticism that English Freemasonry had become a “body without a soul”, having lost its original philosophic impulse, and was by then (and possibly still is) obsessed by form, procedure, decorum, status etc.

This encapsulates what I consider to be the major philosophic difference between the two systems. Anglo-American Freemasonry, having abandoned its original engagement in fluid, contemporary (and often controversial) social and scientific debate, now sets the expert delivery of ritual as its highest goal and fails to demand or even ask for interpretation and understanding. In spite of claims to the contrary, the essence of a ‘good’ working is generally regarded to be proficiency in word-perfect rote learning, rather than content or meaning. The philosophical aspect, eagerly debated by our 18^th century Brethren, exists at best only in an attenuated and vestigial form.

SwR Freemasonry, on the other hand, has retained its original spiritual (if not philosophical) impulse, and clearly sets this at the centre of all its activities. Masonic education, and proof of learning by candidates as a precondition for advancement, are considered to be of the highest importance. Discussions of far ranging subjects occur, often initiated by Lodge work and often during the meal following, with the standing admonishment to avoid rancour, pressing solicitation of business or proselytising. This is opposed to the charge of stricter prohibitions among UGLE and American Masons. While there may be some concerns in common with those expressed by our own members, e.g. a desire for a shorter ritual, and more involvement of wives and partners, the Swedish mason is really a horse of a different colour.

In a recent paper to the United Masters Lodge of Research in New Zealand, R.W. Bro. Neil Ingram, Past Provincial Grand Master, commented that the new policy of ‘Openness’, and its related membership recruitment drives, seemed to be counter-productive. He observed that around the world:

"Masonic jurisdictions focusing on membership numbers were failing, whereas those focusing on quality of members and meetings were succeeding.'

"The less easy it is to become a Freemason, the more desirable membership is to potential candidates. In simple terms, things easily attained are not highly valued. We are careful to make the instruction valuable and to limit it to those who can value it."

‘Openness’ is anathema to the Swedish Order, as expressed by the Past Grand Master, M.W. Bro. Gustav Piehl:

"By publishing its rules and regulations the Order aims at informing the public to explicitly manifest its message. The organisational structure and Rituals themselves will, however, continue to remain strictly secret. The very proceedings that take place at a Lodge meeting have always to be kept confidential. The passing through the Masonic degree structure is intended to reveal empirical knowledge. Should the substance contained in these rituals be published, the pedagogic model, and the singular experience of each candidate, would then be lost. It would be like an advance unveiling of a written test of lessons undiscovered. "

Neither are membership drives acceptable. It is relatively difficult to apply to join the SwR (more so in some Lodges and jurisdictions than others), and acceptance is low. Quality, rather than quantity, is the focus: quality in ritual (without an obsessive emphasis on rote-learning: in both degrees I have witnessed, longer charges were read from a leather-bound book), quality in education, quality of candidates, quality of premises, quality of refectory, etc. What I have heard is that the SwR Masons feel that it is largely by bettering their membership progressively that Brethren continue to take part. They eventually hope to only have the very best members.

"Our criteria is that a new members should be better than us. We accept a new member as a brother but we also look at them as a father would, regardless of age; we want to our new members to be more able and more committed than us and we want to help them to be so." -Bro. Carl Sund

In spite of this selective outlook, membership is steadily growing. More significantly, the spread of ages is much more even: members range from the mid-20s to the mid-80s, but the curve peaks in the mid-40s. In English speaking Lodges, as we know only too well, the curve is highly skewed to the elderly, peaking in the late-60s and retention is very poor. This indicates the relative success of Swedish passive recruitment.

* * *

The Affinity Lodge in U.K. & U.S.

The interesting phenomena of "affinity lodges", (operating Masonic lodges made up of brethren with a shared affinity) is far from unknown in the United States and other jurisdictions but in the U.K. it makes up roughly half of the Masonic Lodges operating out of the London.

Some of the more well known lodges in the U.S. that come to mind are the Explorers' Lodge Kane #454 (NYGL), the Harvard Lodge (MassGL) the Fraternity Lodge #454 (DCGL), Freedom Military Lodge #1775 (DCGL), and the Kappa Alpha Order Magnolia #53 (DCGL), Civil War Research Lodge #1865 (VGL). In fact affinity lodges in some U.S. jurisdictions, after many years of decline, have renewed with a great interest and new and old affinity lodges are growing at a much faster clip than lodges in general. Recently the Rutgers Masonic Club associated with the Union #19 Lodge in New Jersey has shown tremendous growth for example. And the (incorrectly labeled "European") or Traditional lodges have also grown far faster and healthier than Masonic Lodges in general.

In the U.K. however, the affinity Lodge has always been a staple of Masonic life. There is even an Internet Lodge (and Eastern Stars). Here is a small sample of such lodges in the U.K. :

Internet Lodge #9659- http://www.internet.lodge.org.uk/public/lgra-2001-11.php The Lodge was Consecrated on 29th January 1998 at Freemasons' Hall, Bridge Street, Manchester after a small group of brethren who subscribe to the UK Mason List on the Internet felt that the time was right for a truly universal Masonic Lodge. Whilst all the day-to-day business is carried out either by e-mail or in the "members only" section of its web site, the Lodge holds regular meetings three times a year. Only UGLE recognised Lodge members may join or attend physical building meetings but we do welcome all to submit papers and attend our paper presentations in special non-Masonic meetings.

Old Cliftonian Lodge No. 3340 - http://www.oclodge3340.org.uk/ Masonic Lodge meeting 3rd Thurs in Jan, Oct and Nov, and the 4th Thurs in April, at Freemasons Hall, London. The lodge is associated with the Old Cliftonian Society and one of the five founding Lodges of the Public School Lodges' Council.

Old Epsomian Lodge No. 3561 - http://www.oelodge.uklinux.net Masonic lodge meeting second Wednesdays in February, April and June at Freemasons Hall, London; and November at Epsom College, Surrey. Membership drawn in part from former students of Epsom College.

Old Foresters' Lodge No. 7726 - http://www.geocities.com/oldforesters/ Affinity masonic lodge for alumni and Masters of the Forest School. Meets in London

Old Lancing Lodge No. 4660 - http://www.oldlancinglodge.org.uk/ Masonic lodge meeting on the 4th Tuesday in Jan, Apr and Sept at Freemasons Hall, London

 

Parachute Regiment Lodge No. 9315 - http://www.paralodge.co.uk/
Masonic lodge meeting 1st Sat in March, June, Sept and Dec at Freemason's Hall, London

Shotokan Karate Lodge No. 9752 - http://homepage.ntlworld.com/sensei-tskc/skl9752/ Masonic lodge meeting at Freemasons Hall. Special interest lodge for freemasons with an interest in the martial arts.

Telephone Lodge No. 3301 - http://www.telephone-lodge.org.uk/ Masonic lodge meeting four times a year on the fourth Saturday, in October, November, January and March, at Mark Masons Hall, St James's Street, London.

The Five Orders Lodge No. 3696 - http://www.fiveorderslodge.co.uk History, newsletter, diary, articles and contact.

The Royal Air Force Lodge No. 7335 - http://www.huntley-glos.demon.co.uk/RAFLodge.htm Masonic lodge meeting 2nd Mon Jan, 4th Mon March, 3rd Fri May, and 3rd Mon Oct  (Install) in London. Affinity lodge for serving and retired officers of the Royal Air Force.

Note: These affinity Masonic lodges should not be confused with Masonic clubs. An affinity lodge is an operating Lodge that "opens and closes" according to ritualized business meetings and operate under the authority of a grand lodge. These affinity lodges may or may not do degree work (according to the Grand Lodge authority) and some only accept those who are already Master Masons.

Masonic clubs are not lodges and do not perform any ritual work such as "degree" work or "opening and closing of the lodge". Masonic clubs do not operate as part or under the auspices of any grand lodge but are meetings of Masonic members and interest groups.

Two Essays: Upon Which Men Can Agree: Respecting Diversity in the Ritual /Reviewing Changes In Ritual

Introduction: This essay examines the use of the diverse rituals, with particular concern with the historic and contemporary changes based upon religious and philosophical sensibilities. To save some time and trouble with historical developments I will lead in with an excerpt of the excellent essay (focused on Freemasonry's Blue Lodge rituals in the U.S. and its antecedents in the U.K.) authored by Bro. Jay Kinney, delivered at the Third Annual California Masonic Symposium held in 2003 at UCLA for the International Congress on the Global Century. I have cut down the essay for brevity's sake. The current situation and options that I am offering are at the end, italicized.


The so called "first" Constitutions that were written for a newly organized (but not all encompassing) English Grand Lodge (GLE) in 1722 and published in 1723. This was just a few years after the founding of this association of several London based lodges. As you may recall, the Rev. James Anderson was given the task of composing some documents that included Freemasonry’s rules and regulations, its traditional history, and an updating of some ancient Charges that defined what was expected of a Mason. The first of these Charges, entitled "Concerning God and Religion," reads in part:

A Mason is oblig’d, by his Tenure, to obey the moral Law; and if he rightly understands the Art, he will never be a stupid Atheist, nor an irreligious Libertine. But though in ancient Times Masons were charg’d in every Country to be of the Religion of that Country or Nation, whatever it was, yet ‘tis now thought more expedient only to oblige them to the Religion in which all Men agree, leaving their particular Opinions to themselves; that is, to be good Men and true, or Men of Honour and Honesty, by whatever Denominations or Persuasions they may be distinguished . . .

This notion that Masons can be of any faith and that they need only adhere to "the Religion in which all Men agree," strikes an Enlightenment note. It comes very close to the concept of a Natural Religion – a favorite Enlightenment concept. (Anderson did not however explain exactly upon what all men agree.)

One can see the kernel of this concept in his notion of "the Religion in which all Men agree." Given that Anderson was a Presbyterian minister, he obviously had no wish to invalidate Christianity. Rather, he seems to have codified the wish of some Masonic leaders of the time to eliminate the potential for religious conflict within the Craft, by paring its requirements of religious belief down to that "religion in which all Men agree."

So far, so good. Yet in my readings of Masonic history, I kept running into references to the "de-Christianizing of the Craft" which were rather puzzling. The initial use of this term was in describing the impact of Anderson’s Constitution and the first Charge from which I just quoted. The implication of this "de-Christianization" was that pre-1717 Freemasonry and Freemasonry concurrent (indeed most lodges were not then part of the GLE) had had a more markedly and specific Christian character to it before Anderson stipulated a more universal basis.

In other words, speculative Freemasonry, as defined by Anderson, moved away from the sectarian Christian assumptions of Operative Masonry to a broader Enlightenment-influenced inclusiveness.

However, the second reference to "de-Christianizing" Masonry that I ran into spoke of another de-Christianization nearly 100 years later. This was in the early nineteenth century, at the time when the two rival English Grand Lodges, the "Moderns" and the "Antients," finally merged to form the United Grand Lodge of England.

This case of two separate de-Christianizations was rather puzzling. If Anderson and the premiere Grand Lodge had already begun de-Christianized Freemasonry in 1723, what was this de-Christianization a century later all about? If speculative Freemasonry in the early 1700’s was already a universalist Enlightenment project, what occurred in the following hundred years that required that its non-sectarian nature be renewed and re-implemented in the early 1800’s?

The answer that emerged from my readings had several facets. First, despite the ideals propounded in Anderson’s version of the first charge, the historical evidence indicates that these non-sectarian ideals were far from universally held. Masonry during the 1700’s was not a monolithic entity. It was not especially uniform or consistent, nor is it today.

For instance, as the 18th century proceeded, there was the rivalry in England between two competing Grand Lodges, the so-called "Moderns" and the "Antients," with the Antients being more likely to include Christian references in Masonic workings. The lodges that comprised the Antient Grand Lodge, were adamant that they upheld the earlier traditional rituals and landmarks over and against the innovations of the so-called Moderns. These allegedly earlier "Antient" traditions included more overtly Christian references and interpretations of symbols, presumed to date from the days of operative Masonry. The "Moderns," on the other hand, appeared more likely to embrace Enlightenment values pointing towards a brotherhood beyond mere Christianity.

Another complicating factor was that the rituals and catechisms of the 1700’s Masonic lodges were purely oral and grew from various, simpler rituals, which made for considerable variations – even from lodge to lodge — some of which showed an obvious bias toward a sectarian Christianity. While some of the more cosmopolitan Masonic leaders during the 18th century in Britain may have seen Freemasonry as a milieu in which to spread Enlightenment values, just how widespread their actual influence was in the Masonic rank and file is a matter of much debate.

It was not until the merger of the "Antients" and the "Moderns" in 1813, (preceded by several decades of negotiation), that we might claim that the Enlightenment values of non-sectarian, universal brotherhood held any sway in Freemasonry. And even then, there is much evidence that various residual Christian symbols and references have remained in Anglo-American Freemasonry, right up to the present. We need only think of the reference, in the First Degree ritual of many American jurisdictions, to the lodge being dedicated to the holy Saints John, to cite an obvious example.

As I read further, it became apparent to me why I had originally been confused about Freemasonry’s attitude towards religion. I had been confused because . . . it was confusing! In its attempt to create a harmonious zone of brotherly love, (Masonry chose to ban the discussion of religion just as in a fear of disharmony and intrigue) political discussion was at least nominally banned in the lodge. Older orders, foreign orders, historic rituals and even variations in the U.S. state by state, or county by county and even lodge by lodge persists. Jurisdictions continue that differ in opinion or do not recognize each other over these issues. In the same jurisdictions and often the same lodges Masons have quite different takes on the place of religion in the Lodge. (Indeed Franco-Latin Masonry is generally not recognized by most American jurisdictions because it allows atheism and agnosticism, while most German and Scandinavian Freemasonry is distinctly and exclusively Christian.)

For many years in Anglo American Freemasonry we set a non-sectarian requirement for religious belief. At the same time, when all was said and done, its members were overwhelmingly Christian, its traditions harked back to Christian cathedral builders, and various of its symbols were at least open to a Christian interpretation.

And to complicate matters further still, additions to Freemasonry during the time of the de-Christianization brought in much esoteric, Jewish, Pythagorian, Kabbalistic, and Hermetic interpretations — as new aspects of the rituals and interpretations of traditional histories, particularly in the added lectures.

In short, Freemasonry in the English-speaking world of the 18th century appears to have reflected the various – and sometimes contradictory – intellectual, political and cultural currents of that era. As far as I could determine in my research, no single philosophy or sectarian belief dominated the Craft to an extent that would allow us to generalize that Masonry was Deist or non-Deist, Christian or non-Christian, and so on.


Today there are at least three currents concerning the use of current and historic ritual, based on personal preference, religion and other affinities.


One current is towards dogmatic enforcement of a particular ritual under a particular obedience, whether that be a grand lodge, association of grand lodges, a district or an individual lodge. Usually this position is taken by those who want uniformity (that has never existed) or by those who are under the mistaken impression that their preferred ritual is somehow more "historic" or "correct" than it is.


A second current is the desire to change the ritual according to personal preferences or to prevent accusations of either anti or excessive Christianity, Judaism, Kabbalism, Islam, syncretism, paganism, etc. In this approach a Mason may find historic evidence and rituals that supports his contention that his preferred ritual is "correct" even if it not in widespread use. For example, some Masons may want to return those early Christian elements to the ritual while others would want a ritual devoid of all specific religions and religious culture (including eschewing certain lectures or removing their religious language).


Freemasons may feel it is desirable to undo the addition of non-Christian religious elements that seeped in during the time of de-Christianizing of the ritual, and thus take up the banner of those free thinkers who would rather that no religion or specific religious culture be unnecessarily mentioned. Again, these preferences usually can be supported by some historical evidence.


As a practical matter it would seem that the approach of taking out all religious (and culturally-religious) reference would be a position that would end any feeling of discrimination or danger of Freemasonry imposing on religion. How few would be the jurisdictions or lodges however that would accept such a ritual when they become accustomed to their own rituals that are laden with religious language?


Thirdly is the take of Freemasons who believe that we should celebrate the diversity and support the revival of rituals that have historically existed in regular Freemasonry. These Masons would let lodges utilize these rituals at their discretion. The popularity of this perspective may be seen in the rise of special historic ritual teams, who perform the ritual, say as it may have been performed for George Washington, or how it may be performed in an ancient lodge in Scotland or Ireland or as it may have been performed in a certain lodge in New York 400 years ago. These Masons also often believe that jurisdictions should allow Masons the freedom to be initiated in the ritual of their choice if the ritual is or was accepted in any recognized jurisdiction. I frankly agree with this position, to the degree that such a choice is practical.


It is in my opinion absurd and hostile to the history of Masonry to decide that the only right ritual is the one that you or I happened to be brought in under, or the one that you or I happen to like. At the same time I believe that it is impractical and treads upon the Worshipful Master's rights to ask that a different ritual you or I prefer be performed by a particular lodge. Ritual work is too demanding for such variation unless the lodge finds committed volunteers to perform an additional ritual.


Specialized rituals should be the work of specialized teams, volunteers or lodges committed to working the ritual in question. Most lodges would be happy to have visiting teams and many would love to be proficient in a particular specialized ritual.


If there is a proficient and recognized working of current or historical degrees we should allow and encourage these to be made available. Few then would be stuck with what they oppose as insufficiently or excessively Christian, Kabbalistic, Jewish or Islamic ritual. There are probably rituals available under any particular coloring. These Masonic rituals are not an innovation if they are currently in practice or have historical, recognized precedent.


Obviously there are enormous benefits to Freemasonry when we keep our history alive and we encourage greater awareness of the practices of the Craft throughout recognized jurisdictions. Most grand jurisdictions will already recognize a Mason hailing from another jurisdiction it recognizes regardless of the ritual that was utilized.


Unfortunately current circumstances discourage specialized ritual. Few American Grand Lodges allow a wide range of historic variations of the ritual. The prospect is often required to get a release from their home jurisdiction to be raised elsewhere even though the the prospect is not a Mason and the grand lodges are in amity. (Grand Lodges effectively "claim" all prospects in a jurisdiction as theirs.) Allowing specialized ritual teams to work in more states would alleviate this problem. State grand lodges would be readily equipped to accommodate the prospect without fear of losing him to a neighboring grand jurisdiction. With this, we might have the chance to actually achieve greater conformity from place to place (even throughout the world) with essential elements such as signs and words of recognition.


A prospective Mason knowledgeable enough to want a particular ritual is a Mason who will take his obligations seriously. Masons that are aware of the rituals' history are also likely to be more committed.fin


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A BRIEF REVIEW OF SOME CHANGES IN RITUAL THROUGH TIME

During the last century, several revisions of the Ritual took place, each being an improvement on its predecessor, and all based on the primitive Masonic Lecture which was drawn up in the tenth century, and attached to the York Constitutions. This Lecture, to which I shall first call your attention, was in doggerel rhyme; a kind of composition which was very popular amongst our Saxon ancestors in the time of Athelstane. About the latter end of the fourteenth century, it was carefully translated from the Saxon for the use of the York Grand Lodge; and the MS. of that date is now in the British Museum. This invaluable document contains copious rules and regulations for the observance of the Craft.

One of the first catechismal formula was introduced by Grand Master Sir Christopher Wren, about the year 1685, and was called an Examination. It was very concise, and might be gone through in ten minutes or a quarter of an hour. The Obligation was short and simple, and had no penalty; for that which is now used as a penalty formed a portion of the Examination. As thus -,"Which is the point of your entry? I hear and conceal under the penalty of having my throat cutt, or my tongue pulled out of my head." Most are inclined to think that Freemasonry at this time had only one degree.

You would probably like to hear a few passages from Sir Christopher's Ritual. It commenced thus:

Q. Peace be to all here ...

A. I hope there will.

Q. What o'clock Is it? ...

A. It's going to six, or going to twelve.

Q. Are you very busy? ...

A. No-

Q. Will you give or take? ...

A. Both; or which you please,

Q. How go Squares? ...

A. Straight-

Q. Are you rich or poor? ...

A. Neither-

Q. Change me that? (the sign.) ...

A. I will-

Q. What is a Mason?...

A. A man begot by a man, born of a woman, brother to a king, fellow to a prince-

Q. In the name of the King and Holy Church, are you a Mason? ...

A. I am so received and accepted-

Q. Where were you made a Mason? ...

A. In a just and perfect Lodge-

Q. How many make a Lodge? ...

A. God, and the Square; with five or seven right and perfect Masons ; on the highest mountains or the lowest valleys in the world -

Q. Where is the Master's point? ...

A. At the east window, waiting the rising of the sun to set his men to work-How is the meridian found out? ...

Q. When the sun leaves the south, and breaks in at the west end of the Lodge.

This will be sufficient to show you in what manner the Brethren worked 180 years ago. The Craft at that time had a series of signs to make themselves known to each other as Masons, which are now obsolete; and I introduce them here as a matter of curiosity. When meeting in the street, they saluted each other by raising their hat with the thumb and two fingers only. Sometimes they would strike the inside of the little finger of the left hand three times with the forefinger of the right; or rub their right eye three times with two fingers; or they would take up a stone and ask, What it smells of? The correct answer to which was, Neither of brass, iron, or any other metal, but of a Mason.

Q. What is your name? ...

A. E.A.P.: Lewis or Caution;

A. F.C.: Geometry or Square;

A. M.M.: Cassia or Gabaon-

Q. How old are you? ...

A. E.A.P. : Under seven years;

A. M.M. : Above seven years."

When in a mixed company, the token was-to turn down their glass after drinking. And if any one saw a Brother misconduct himself, he exhibited his disgust by placing his open right hand on his upper lip, which served as a check to further indiscretion.

As Masonry increased in popularity, under the patronage of noble and influential Grand Masters during the eighteenth century, many changes ("improvements") were made on the primitive Ritual at different periods.

In the year 1720, the following questions and answers occur:

Q.Where does the M.M. stand?

A. In the W.

Q.Where does the F.C. ?

A. In the S.

Q.Why so?

A .To hele and conceal, give instruction, and welcome strange Brothers.

Q .Where does the E.A. P. stand?

A.In the N.

Q.Why so?

A.To hele and conceal, to receive Instruction and to strengthen the Lodge.

Q. What is the form of the Lodge?

A. An oblong square

Q.Why so?

A.The manner of our great Master Hiram's grave. (N.B.This Is the first and only mention of Hiram in the Ritual to this time.)

The reformation was commenced by Brothers Desaguliers and Anderson, about the year 1720; and their Ritual mentions, for the first time, a " Master's Part; there was no Master's Part before 1720; and here also the Obligation is accompanied by the penalty but not a syllable is mentioned about a substituted word; on the contrary, it asserts that the lost word was actually found.

The next reviser of the Ritual was Martin Clare, a Deputy Grand Master, and he executed his task so much to the satisfaction of the Grand. Lodge, that his Lectures were ordered to be used by all the Brethren within the limits of its jurisdiction. In accordance with this command, we find the officers of the Grand Lodge setting an example in the Provinces; and in an old Minute-Book of a Lodge in Lincoln, dated 1734, there are a series of entries through successive Lodge nights to the following effect :-"that two or more sections (as the case might be) of Martin Clare's Lectures were read; when the Master gave an elegant charge, went through an examination, and the Lodge was closed with songs and decent merriment."

The following extract from these Lectures may be acceptable:-

Q. What is the covering of a Masonic Lodge? ...

A. A celestial canopy of divers colours-

Q. How do we hope to arrive at It? ...

A. By the help of a ladder. -

Q. What Is it called in Scripture? ...

A. Jacob's Ladder. -

Q. How many rounds or staves in that Ladder?...

A. Rounds or staves innumerable, each indicating a moral virtue; but three principal ones, called Faith, Hope, and Charity

Q. Describe them? ...

A. Faith in Christ; Hope. in salvation, and to live in Charity with all mankind-

Q. Where does that Ladder reach to?..

A. To the heavens.-

Q. What does it rest upon? ...

A. The Holy Book

Thirty years after the schism which split the Society into two divisions, conventionally distinguished as Ancient and Modern-viz., in 1770-Bro. Dunckerley was commissioned by the Grand Lodge to improve Ritual. In his version, the three principal steps of the Masonic Ladder were referred to the Christian doctrine of the three states of the soul. First, in its tabernacle the body, as an illustration of Faith; then, after death, in paradise, as the fruits of Hope; and lastly, when reunited to the body in glory about the throne of God, as the sacred seat of universal Charity. Here, the doctrine of a substituted word was formally announced; for the true word had been transferred to the Royal Arch, which he introduced into the Grand Lodge as a degree of Masonry.

According to Dr. Oliver, Dunckerly "added many types of Christ." This, be it remembered, was only one hundred years ago, and is an explicit statement of the addition of the first Christian allusions to be found in the ritual of Freemasonry.

The lectures of Dunckerly continued to be used in many parts of England until 1763, when Rev. William Hutchinson revised them. Hutchinson boldly claimed the third degree to be exclusively Christian. He considered the three degrees to refer to the three great Dispensations, viz: The Patriarchal, the Mosaic, and the Christian. He even argued that the name "Mason" signifies or implies "a member of a religious sect, and a professed devotee of the Deity." He regarded the degrees as progressive steps, or schools in religion. He believed that the knowledge of the God of Nature formed the first estate of our profession; that the worship of the Deity, under the Jewish law, is described in the second stage of Freemasonry (in a way not altogether flattering); and that "the Christian dispensation is distinguished in the last and highest order." In the lectures of Hutchinson are first introduced the three great pillars, Wisdom, Strength and Beauty, as supports of a lodge. He also appears to have introduced, for the first time, the cardinal virtues of Prudence, Fortitude, Temperance and Justice. He also gave to the Star its Christian significance. In fine, he appears to have exerted his utmost in genuity to render the degrees emphatically Christian in their allusions and teachings.

Hutchinson's system continued in force but a few years. His lectures gave place, in 1772, to the revision of William Preston. The latter not only revised, but greatly extended the lectures.

The exemplifications of York Masonry were completed by the celebrated Bro. Preston, who constructed a Ritual which contains a satisfactory survey of the system as it was undoubtedly used by the York Lodges in 1777, when the Lodge of Antiquity, of ,which Bro. Preston was a Past Master, seceded from the London Grand Lodge, and avowed an alliance with the Grand Lodge at York. Besides which, Preston was initiated in a York Lodge, and therefore became thoroughly master of all the details, as practised by both sections of the Fraternity. His Ritual was very carefully constructed; and, as might reasonably be anticipated from a Bro. of his Masonic learning and research, it contained a lucid exemplification of the ceremonies, doctrines, legends, and symbolical machinery of all the three degrees, and it is to be regretted that some of its most valuable illustrations were omitted by Dr. Hemming and his associates when the Ritual was reconstructed by the Lodge of Reconciliation in 1814. For instance, the Prestonian Lecture gave the following. beautiful definition of Masonry, which is now lost to the Craft:-

Q. What is Masonry?

A. The study of science and the practice of virtue.

Q. What is its object? ...

A. To rectify our conduct by its sublime morality; to render us happy in ourselves and useful to society-

Q. What is the ground or plan of Masonry? ...

A. Instruction.-

Q. Why do you consider it to be such? ...

A. Because men are never too wise to learn. -

Q. What will a wise man do to obtain it? ...

A. He will seek knowledge.-

Q. What will a wise Mason do? ...

A. He will do more, for he will never rest till he finds it.

Q. Where does he expect to find it? ...

A. In the east-

Q. Why does he expect to find it there? ...

A. Because man was there created in the image of his Maker ; there also the holy Gospel originated ; knowledge and learning were promulgated, and arts and sciences flourished.

We now proceed to a categorical examination of the Preston Ritual, compared with the Union Lectures; merely premising, that this learned Bro. divided each degree into sections, and subdivided each section into clauses. This arrangement was adopted as a convenient help to memory. According to this plan, a portion of the Lecture was delivered each Lodge night-not always by the Master, but by certain Brethren who under-took the office of Sectionists and Clauseholders which relieved the Chair of much labour without being burdensome to the Brethren, as it would require a very slight application for any one member to become acquainted with a single clause.

The Hemming lectures differ widely from those of Preston, or from any others previously introduced. A few of these differences may properly be mentioned. English Lodges are now dedicated to Moses and Solomon, instead of to the two Sts. John, as before, and their Masonic festival falls on the Wednesday following St. George's Day, April 23--that Saint being the patron of England. The symbolical working tools of an E. A. are "a 24-inch rule, a gavel and a chisel." Those of a M.M. are "a pair of compasses, a skirret and a pencil." The ornaments of a M. M.'s Lodge are "a porch, a dormer, and a stone pavement." Instead of following the example of his predecessors, in introducing new Christian allusions, Dr. Hemming expunged several in use previously.


The system, however, never met the cordial approval even of English brethren, and though "beautifully elaborate," contains so many incongruities and departures from the more simple lectures of Preston that it could never he recognized and was referred to by less charitable contemporaries as "mischief". The verbal ritual of Preston was introduced into this country by an English brother and was communicated to Thomas Smith Webb, an energetic and accomplished Mason of New England. In this way in the United States the Preston lectures spread, changed again. These latest efforts further de-Christianized ritual to suit certain understandings of Enlightenment ideals, stripped of reference to Church and King and rounded things out with Talmudic and Judaic history taken from Josephus, the Old Testament and the imagination. This work at times resulted in egregious historical, scriptural and mythological incongruities. Oddly, many jurisdictions in America find themselves left with their own anachronism by maintaining lectures which for some have been elevated to a level of unchangeable ritual. fin

ACACIA, The Masonic College Fraternity

by James N. Katsaounis

The Acacia Fraternity is not the oldest, or largest, or most famous college fraternity, but its origin is distinctive and its record distinguished. With nearly 46,000 initiates since its founding in 1904 and with chapters spread across the United States and Canada, the Acacia Fraternity stands out among its peer collegiate Greek-letter fraternities as being the only college fraternity that uses a Greek word as its name in place of a series of Greek letters and was founded solely by members of the Masonic Fraternity.

The Acacia Fraternity began with a simple meeting between two old friends during the fall of 1903 in the University of Michigan library when these two Masonic brothers, William J. Marshall and Charles A. Sink, began lamenting the death of the University's Masonic Club of which they were members. The Masonic Club established in 1894 had an unfortunate demise because many of its members were not dedicated enough to ensure its survival, so Marshall and 13 other members of the former Masonic Club decided to organize on a fraternity basis. Membership would be restricted to those who had already taken the Masonic obligations, and the organization was to be built upon the ideals and principles inculcated by vows already taken in the lodge room. According to Marshall, the Acacia Fraternity would "take only those who are interested and will work rather than keep it open to all Masons of the university." Thus, the Acacia Fraternity was born.

After completing a constitution, by-laws, ritual and organization for the Acacia Fraternity, on May 12, 1904, the articles of incorporation were filed and the first official meeting of the Acacia Fraternity was held on May 14 by its 14 founding fathers.

News of the newly formed Acacia Fraternity spread quickly across America through Masonic publications, and within six months two additional chapters of Acacia were chartered at Stanford and Kansas; in 1905, Nebraska and California; and then in 1906, seven more chapters were born.

Since Acacia's founding in 1904, changes in the student enrollment of American colleges and universities have resulted in changes in membership requirements from time to time. The average age of college men began to drop below the Masonic age requirement of 21 years (with the lewis or Mason's son notwithstanding.)

In 1931, 37 chapters had been chartered and the matter of membership requirements changed by adopting amendments making Masons and sons of Masons eligible to membership. Two years latter in 1933, membership requirements were changed again to admit to membership Masons, sons and brothers of Masons, and any person recommended by two Masons. Eventually Masonic requirements were removed.

Today, members of Acacia are no longer required to belong to the Masonic Fraternity; however, since it was founded by Masons, it still enjoys informal and spiritual ties to Freemasonry. Many Acacians eventually join the Masonic Fraternity, and Masonic lodges and Masons have been of invaluable service to Acacia chapters over the century.

During Acacia's Centennial Conclave, held in Indianapolis, IN on July 21-24, the future of this great fraternity was decided by its delegates when an aggressive strategic plan was adopted to ensure the future of the Acacia Fraternity for another hundred years. Acacia's Masonic heritage was emphasized in the strategic plan, and chapters are being ever more so encouraged to reach out to their local Masonic lodges to form relationships that will be mutually beneficial.

Pennsylvania chapters began to re-strengthen their relationship under the leadership of R.W. Past Grand Master James L. Ernette in 1997 when he reached out to Acacia by visiting its chapters and opening the doors of Pennsylvania Masonic lodges for Acacia chapters to conduct its three degrees of initiation. In 1999, Pennsylvania lodges voted at a Grand Lodge Communication to endow grants for Acacians native to Pennsylvania with a gift of $250,000 held in the Grand Lodge consolidated fund. Since 1999, the Grand Lodge has provided 125 grants for a total of more than $60,000 to Pennsylvania Acacians.

The evolution and development of Acacia over the last 100 years has resulted in a fraternity considerably different from what the founders originally envisioned. But, each major change has been an adaptation to the needs of new conditions, and each has permitted the fraternity to grow in reputation, influence and strength. The future will undoubtedly require further change, but so long as Acacia continues to stand for high scholarship, brotherhood and human service, the intentions of the founders will be well realized.

It would be appropriate to end with the words of founder William Marshall who stated in 1907, "The biological law of 'survival of the fittest' holds good with social organizations as well as with other institutions and organizations. Only those survive the test of the ages, which prove their usefulness to the human race. No organization, religious or state, social or industrial, with other principles than those which promote the best interest of all concerned can ever hope to continue its existence through the centuries to come."

The Acacia Fraternity ­ Celebrating A Century Of Brotherhood! To learn more about the Acacia Fraternity, visit www.acacia.org.

James N. Katsaounis joined the Ohio Chapter of Acacia Fraternity in 1994 at Ohio University, Athens. He is an Ohio and Pennsylvania Mason; former Director of Public Relations for the Grand Lodge of Pennsylvania; Past Master of Melita Lodge No. 295, Philadelphia; Most Wise Master, Kilwinning Chapter of Rose Croix, Philadelphia; Sovereign Master, Poor Richards Council, AMD, Philadelphia, and a member of numerous Masonic organizations. He is currently employed with Drexel University as Director of Communications for the Office of the Senior Vice President.

Fresh Faces in Masonry- Fraternities and Academic Lodges

Fresh Faces in Masonry: Article from Scottish Rite Journal with Commentary

R:.W:. Brother, Judge William A. Hill of Nebraska contributed an article to the Scottish Rite Journal a decade ago which we think is worth another look. In the article he shed some light upon how to expose young men in Greek Letter fraternities to Masonry who are already interested and exposed to Masonic principles. He proposes avenues for fraternity men to become familiar with the principles of Masonry and to see the architecture of the Lodge with guidance from brethren in their fraternities. By showing the support and respect for college institutions that were derived from Masonry or are Masonic in character lodges can tap into a large well of young men who are interested in Masonry and have a demonstrated affinity for fraternal organizations.

It is a process that takes time and effort to be sure but it seems well conceived and Brother Hill demonstrates its success. From the SRJ article:

"The Freemasons in North Dakota, have, for a number of years, made the Masonic Temple available to college fraternities and encouraged use of the facility for (college fraternity) meetings and initiation ritual work. Sigma Mu has eagerly accepted this offer as have others.

 
Typically, the building is opened by a Masonic alumnus of the particular fraternity who then sits in during the Greek fraternity initiation. At the conclusion of the meeting, the Masonic alumnus gives a brief talk on the fraternal relationship and Freemasonry. We ask visiting fraternity members to sign a guest book and encourage them to take informational materials home with them. This program has been received very well."

 
Later, having created this relationship Brother Hill then relates their more ambitious program:



"This year, our objective of cementing a relationship was taken a step further through the efforts of Shiloh Lodge No. 1. To impress on college-age men the value of Masonic membership, the Lodge, under the leadership of Worshipful Master Stanley A. Jordahl, 32, hosted a Friday evening dinner attended by members of Sigma Mu, Alpha Tau Omega, and Sigma Chi as well as by Brother Masons... Masonic alumnus spoke briefly on the relationship between his college fraternity and Freemasonry."



It is easy to get lost when a young man joins with no contemporaries age wise. I think part of the reason for the success that Brother Hill speaks of with his process is that these men are a community. He respected what they were part of and demonstrated the real and historical connection.



“These young men upon getting older will eventually branch beyond fraternity and college fellows—but initially that Community is crucial. We may not have neighborhood Lodges anymore but we do have potential communities to create a comfortable initial experience-- and the thousands of men who are college fraternity and society members and alumni represent that.”

“Once we build the relationship and they join there is research for these young men to engage in and present. These young men obviously have good minds for performing rituals, with the necessary memorization and study. And these are also the type of men who are active in community service as individuals but have not had the sort of structure that Masonry offers. I think in doing such community service they will be a real credit to Masonry and will understand some important precepts of the Craft.”


In my mind how they come in and how they approach Lodge meetings once they are members is the most important factor for a positive involvement with Masonry. From personal experience some of the best and most productive times were when we had a chance to sit, talk and eat and drink. That's when we dealt with creating and acting upon agenda items from the Lodge and talked about things outside of Lodge business.


Brother Hill concludes with the notion that we might also expand the old system of specific university and fraternity affiliated lodges. There are fewer of these lodges than, say, "arts" aka "daylight" lodges, cultural and traditional lodges , military or police affiliated lodges, dining lodges, etc. Nevertheless "academic" (or "university") lodges have a long tradition here in the U.S. and are even more popular abroad. In the U.K. and other parts of the world academic lodges are the most rapidly growing branch of the Masonry.

"Perhaps some of students and alumni still need a university and or fraternity affiliated lodges for your districts. Here are a few examples from those steeped in academic-lodge tradition to those with a less formal relationship, not exclusive to university and fraternity:'

• Harvard Lodge

• University of Washington Lodge

• MacLaurin M.I.T. Lodge

• University Lodge 408 Chapel Hill

• University of Toronto Masonic Lodge

• Wellington Lodge

• Cambridge University Isaac Newton Lodge

• Oxford Lodge Apollo Lodge

• University of Birmingham Lodge

• Kappa Alpha Order Fraternity's Masonic Lodge

• An interesting article about how university lodges declined during the last few decades in the UCLA campus newspaper.

• And the UGLE has constituted perhaps the most ambitious and successful program of its type geared towards young university Masons. It becomes obvious when you see this sort of forward thinking why the UGLE is expanding its membership base.