Determining the
Problematic
Discussions in
Freemasonry on the necessity of Belief dates back to the birth of Speculative
Freemasonry. All the mass of very informative material on Freemasonry gathered
during the seventeenth century can be disposed in a few words: They contain no
intimation of any religious dogma, requirements, ceremonies, rites or
ritualistic practices....After the schism of the Grand Lodge of England, great
many churchmen contributed to the extension of religious dogma and church
atmosphere in the Fraternity. At times this went too far and the religious
element was deliberately modified or restricted. The predecessors of the United
Grand Lodge of England had been leading innovators in the religious field and
even in introducing Christian symbolism, but following the Union of 1813, it
revised its rituals, removing all Christian implications, abandoning the
Johannite theme and adopting the Solomonic.
[1]
English Freemasonry needed almost a century to compromise these controversies,
which were mostly based on sectarian differences. Nevertheless, shortly after
the settlement in 1813, Freemasonry internationally experienced a new
disagreement based on Belief: On 1872 the Grand East of Belgium and on 1877 the
Grand East of France disposed of the necessity of Belief, leading to another
disagreement; one that is global, profound and permanent.
Such disagreements
and separations, experienced during the birth and development of Speculative
Freemasonry, have implications reaching the present day. As we will discuss
shortly, the worldwide panorama of Freemasonry today comprises a notable
variety. As this variety contains certain contradictions as well, their outcome
outgrew the cohabitation of dissimilar understandings and resulted in some Grand
Lodges rejecting certain systems of Belief, and occasionally, each other.
This occurrence
promoted the view that for Freemasonry, Belief is discriminative with a negative
connotation, i.e., that it has a separating rather than unifying function. Our
aim is to question this thesis by analysing the function of Belief in
Freemasonry. By postulating a correlation between the conception of Esotericism
and the positioning regarding Belief that Grand Lodges do admit, we conclude
that:
a) The schismatic
function of Belief in Freemasonry takes its source from the unsound
understanding of Esotericism adopted by certain Grand Lodges;
b) An approach to Belief based on a
methodology of Esotericism compatible with the accumulation of scientific
knowledge of the 21st century will have a positively differentiating function,
i.e., will differentiate what is Sacred from what is Profane;
c) An understanding of Freemasonry which
can differentiate between “Sacred” and “Profane" can be the vector of
intercultural Humanism and international brotherhood, as well as “the centre of
union among persons that would otherwise have remained
at a perpetual distance”.
In Section 2, we describe the worldwide
panorama regarding the approach to Belief that Grand Lodges do adopt. In Section
3, we analyse the theoretical relationship between Esotericism and Belief. This
analysis leads to an assessment which we present in Section 4, within the
context of the relationship between Freemasonry and Humanism.
2. Determining
the Worldwide Panorama
It is a fact that, at its outset,
Speculative Freemasonry exhibited a Christian character. After all, Operative
Freemasons were building cathedrals to the glory of God and for the Church.
James Anderson, the author of the Constitution, was a priest and an esteemed
member of his Church. The Constitution was written in an era where the religious
wars within Christianity had recently ended; England had just overcome the
enduring struggle between Catholics and Protestants; Republicans and
Monarchists. Within this climate, Freemasonry formed a ground beyond religious
and political tensions. In fact, such an understanding is reflected by the
clause of the Anderson’s Constitutions on a Freemason’s charges towards God and
religion, which states that: “But though in ancient Times Masons were charged
in every Country to be of the Religion of that Country or Nation, whatever it
was, yet it is now thought more expedient only to oblige them to that 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”. There is no data to
indicate that, in writing this statement, James Anderson had Judaism, Islam or
the religions of Far East in mind. Although he was accused to take a deistic
point of view because of these expressions, it is realistic to think that “Religion
in which all Men agree” refers to Christianity with all its denominations.[2]
Freemasonry had a Christian outset, but
with the Napoleonic wars and the colonial policies of the Victorian era, a
liberal evolution in the philosophical views of the Craft gradually developed.
During the colonialist expansion, Freemasonry was seen as a means to control the
local administrators and intellectuals; as a result non-Christians were admitted
as well. In early 20th century, the term “Bible” was replaced with “the Volume
of the Sacred Law”.[3]
This evolution of approaches towards
religion was not uniform. Some Grand Lodges completely removed religious
references from their rituals; some fully Christianised their rituals, while
others opened up to all religions. Hence, the worldwide panorama of Freemasonry
exhibited significant differences on Belief and religion. On one extreme were
Grand Lodges which disposed of the concept of the Grand Architect of the
Universe, and on the other were those which laboured with Christian rites. What
we mean by “Christian rite” is a Masonic system which does not accept
non-Christians into membership.
The prominent examples of such rites are
the Swedish Rite and the Rectified Scottish Rite. Today, within regular
Freemasonry, there are Grand Lodges whose jurisdiction admits lodges working in
Christian rites. Among these, one can cite the United
Grand Lodges of Germany (Swedish Rite)[4],
The Provincial Grand Lodge of Sweden in Finland (Swedish Rite)[5],
National Grand Lodge of France (GLNF) (Rectified Scottish Rite)[6],
Grand Lodge of Sweden (Swedish Rite), Grand Lodge of Iceland (Swedish Rite),
Grand Lodge of Denmark (Swedish Rite)[7]
, Grand Lodge of Norway (Swedish Rite). Moreover, as
the cases of Sweden, Norway and Iceland exemplify, some of these Grand Lodges
only admit Lodges working in Christian rites. Hence, though visitation of
non-Christian Freemasons is possible, non-Christians cannot be members of any of
their Lodges.[8]
It is possible to explain this situation
by historical or other arguments. However, none of these will change the fact
that in the 21st Century, religious discrimination is deemed to be acceptable
within regular Freemasonry.
3. Belief and
Esotericism
Our claim is that religious
discrimination is as contradictory to Freemasonry as racial discrimination
[9]
.
Yet, the removal of the obligation of Belief would be the categorical refusal of
one of the founding stones of the Craft. In order to support our apparently
paradoxical approach, we shall evaluate the function of the concept of the
“Grand Architect of the Universe” from an analytical perspective. Such an
evaluation should refer to the philosophical paths which influenced the historic
evolution of Freemasonry - the leading one being Esotericism.
The Guilds which existed throughout the
Operative period of Freemasonry were professional craft organisations which
could be compared to the trade unions of today. Their aims were to care for the
welfare of their members, to provide them with professional and social
education, to certify their competency, to attend to the quality control of the
finished products, and to regulate the relations between the employers and the
employees. We can deduce from the Old Charges that education was primarily on
work ethics, quality control, keeping competition in check, and good manners. It
is obvious that this structure contained a mystical character; originating from
the attributes of the profession supported by the pagan legacy of the Craft and
the religious rituals that framed the workers’ social life. Furthermore, as most
people were illiterate back then, and diplomas bearing signatures and stamps
were non-existent, Freemasonry was an entirely oral tradition and the
certification of proficiency in the Craft, which would permit the mason to work
in foreign lands, was based on signs and passwords which had to be secret - thus
adding an aura of mystery to the Craft. Wherever mysticism and secrecy co-exist,
a certain amount of Esotericism is in question, although one cannot say that
Operative Freemasonry was “esoteric” in the sense that the word is perceived
today
[10].
Yet, during Operative Freemasonry’s
evolution into Speculative Freemasonry, traditional esoteric concepts and values
were imported. Freemasonry, with an increasing philosophical function, was
transformed into an institution where a mechanical world could be balanced with
an input of esoteric research. This process started in the second half of the
17th century, continued throughout the 18th, and evolved differently in the
Anglo-Saxon world and Continental Europe. In the former, experiments in
Esotericism started with the establishment of the Master Mason’s degree, the
installation ceremony of the Worshipful Master and the arrival of the Royal Arch
rituals. In the latter, this new garment for Freemasonry was overflowed with
myths originating from Ancient Egyptian, Hellenistic, Templar, Rosicrucian, even
Islamic Sufi sources, resulting in an exponential growth of degrees.
When we observe the entirety of the
situation from the various angles involved, the claim that “Freemasonry is an
esoteric institution” would not be an accurate description. For throughout
history, the concept of Esotericism involved
different-but-related forms such as Gnosticism, Occultism, Hermetism, Sufism,
Neo-Platonism, magic, astrology, alchemy, theosophy, illuminism, Mesmerism,
Rosicrucianism, Swedenborgianism. Similarly, under the
conceptual roof of Esotericism, we see many differing schools of thought,
ranging from Pythagoreanism to Alchemy, from Zoroastrianism to Buddhism, from
Kabbalah to Islamic Mysticism. In fact, each of these institutions had its own
particular interpretation and application of Esotericism which, in its broadest
sense, can be seen as “the endeavour of reaching the “Sacred” by solving the
mystery of the universe”. This is valid for Freemasonry as well: Freemasonry has
its own understanding of Esotericism which even differs among various Masonic
organisations.
[11]
There is a direct
relationship between the accepted definition of Esotericism and the attitude
towards “Sacred”. A categorical refusal of Esotericism eliminates any strive
towards the “Sacred”. On the other hand, looking at Esotericism through the
window of religion limits the “Sacred” with the concepts of the religion in
question. Both of these approaches are problematic. We shall examine them in
turn.
In a system
founded on reasoning by symbols and using initiation as a method, the refusal to
strive for the mystery of the universe and thus to reach the “Sacred”, is in
contradiction with the “raison d’être” of the system: Systems of initiations
are, by definition, based on the idea of differentiating the “Sacred” from the
“Profane”. Thus, the abandoning of the obligation of Belief, and therefore the
suppression of referring to the Sacred, is the categorical refusal of one of the
existential conditions of Freemasonry.
On the other hand,
Esotericism is not a religious concept. For, its methodology based on thinking
through symbols postulates that our understanding of the universe is limited by
the meaning we attribute to things and concepts; hence for one to fully perceive
the universe one is required to abandon all fixed definitions (or “to search for
the invisible under the visible” with the traditional expression of
Esotericism). This is an openly heterodox approach, incompatible with dogmatism.
To look at Esotericism from a religious point of view is in contradiction to its
basic methodology, and hence, to the many basic values of Freemasonry, starting
with Brotherhood.
Thus, the dividing
role of Belief in Freemasonry is due to the problematic relations between
Freemasonry and Esotericism. After all, Esotericism is a complex system of
methods, inclusive of initiation, whose meaning and function is attributed by
the human intellect. While the general perception of science has changed
immensely since the 18th century, due to the developments in science itself, it
is not possible for the definition of Esotericism to remain stagnant. The
principal question facing Freemasonry in the 21st century is how to link its
understanding of Esotericism to the accumulated scientific knowledge of the new
era.
In any case, initiation being a personal
transcendental struggle, systems of initiation all refer to a supremacy; they
postulate the existence of an unknown on inapproachable. Thus, they are
preoccupied by the theological or intentional question of “Why?” which is, by
definition, beyond the scope of science, and, as such, show their members a
direction for the search of Truth; as the Worshipful Master states in the
Wedding Re-Confirmation Ceremony, performed in the rituals of the Grand Lodge of
Turkey: "The stars and the universe we can or cannot see are ruled by an
inviolable order which we call the Grand Architect of the Universe”.
What is important
is to conceive the Grand Architect of the Universe as a reference point which
enables the working of the system, and not to impose it as dogma. With this
reference, each Freemason has his own concept of God; which could be God as
defined by Christianity, as well as an infinite, absolute and perfect Truth that
Man sees transcending his Self. Therefore, there is not -and cannot be- a
Masonic definition of God. On the contrary, Freemasonry, accepting candidates’
Belief in a Supreme Being, teaches them to answer all metaphysical questions
with their own conscience. Accordingly, there is no place for dogmas, prejudices
and ready-made formulae. Every individual Brother faces his own conscience, and
has to answer his questions by himself, through the help of mind and wisdom, and
without using other peoples’ arguments. Otherwise, it would be as if Freemasonry
was offering a pre-conceived formula, a dogma or a doctrine, in order to find
the Truth. That would be contrary to the principles of symbolism, the aim of
initiation, and the very reason as to why Freemasonry exists in the first place.
From this perspective, Belief becomes
positively discriminative: it differentiates the “Sacred” from the “Profane”,
and establishes a unifying ground for those who wish to advance towards the
“Sacred”.
4. Conclusion:
Humanism and Freemasonry
The Encyclopaedia
of Islam on the Internet defines Humanism as a philosophy having its roots in
ancient Hellenistic and Latin texts, adding that it is atheist, materialist and
against Islam. For us Freemasons, Humanism is a “system of thought which
values human dignity and achievements”.
From Aristotle and
Erasmus to Camus and Sartre, Humanism has been a reaction to scholasticism. We
can define Humanism as human effort striving to eliminate the contradictions
arising in the search for Truth through the use of reason and wisdom.
Fundamentally, modern Humanism has been triggered by the Church opposing
Enlightenment in the 18th and science in the 19th centuries. Humanism is not a
religion; it refuses dogma, and maintains that human beings must decide on their
own principles of life and the way to live.
[12]
We would like to
repeat here Sartre’s spiritual definition of Humanism: “There are two
possible definitions for Humanism. According to one theory, Humanism accepts
humanity both as a superior entity and as a goal in itself. This kind of
Humanism is absurd, for only horses and dogs could evaluate man as a whole,
claiming that he is successful, good and superior minded. And I suppose that
they don’t have such an intention.... The other definition of Humanism claims
that man is continuously striving to transcend himself. Man can only exist if he
pursues targets transcending him”. Didn’t Aristo claim that “it would be
a betrayal to claim that only humanity is fitting for mankind”.
[13]
If one believes in
the power of the human intellect, one should also be convinced that man, through
its use, will eventually be able to comprehend the world. It is a pity to assume
that men are brothers only because they are all children to the same father-god.
The Tracing Board of the Entered Apprentice Degree illustrates how fraternal
feelings could transcend countries and embrace Humanity.
Huntington has
made an unfortunate prophecy, suggesting that there will be a “clash of
civilisations”. As the radical segments of all religions fiercely defend their
dogma to the very end, it seems not possible to develop ethical values based on
religious tolerance. Yet, rapid communication through the internet and the ease
of access to information through its use, the fraternal feelings engendered
overseas by sports, the joint search for the global tragedies of our times, the
flourishing tourism and trade across continents, and the sharing of the wealth
of knowledge of the sciences are contributing to the creation of a new
international cultural Humanism; one that transcends race, religion, colour and
ethnicity.
In the times of
the Royal Society and Newton, the vector for the dissemination of the Mechanical
Philosophy and Enlightenment had been Freemasonry; the vector for this cultural
Humanism should also be Freemasonry. However, Freemasonry should begin with its
own ranks, bringing tolerance to all, and removing any type of Masonic
discrimination.
We do not suppose
that Freemasonry will be purified of religious discrimination in the very near
future. Nevertheless, we have to keep it on our agenda, so that it will not be
forgotten; since only through that purification will Freemasonry become a truly
human fraternity.
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