Introduction: Sources to use

I rely almost exclusively on material written by Masons or their various organizations when talking to people about the Lodge.  I try to secure monitors, which are authorized companions to the ritual work.  Many well-meaning Christians rely on anti-Masonic books which Lodge members are already taught to avoid.  I find that primary sources allow for meaningful discussions about content that is provable, rather than speculative. 

A friend once said there is a vast difference between certainty, probability, and possibility.  When I talk about the Lodge, I want to work with concepts that represent certainty.  Certainties are things that have been written by the Lodge or its members and are in print.  Probability and possibility are things that could be true, but cannot be documented in print.  Some espouse far-fetched theories and have little on which to base their conclusions.  In my opinion, this allows Freemasonry to discount the whole subject in front of their adherents.  Masons may choose to argue with so-called Anti-Masonic books over speculative statements, but they cannot discount their own words easily.

There are a number of good secular and Christian books on the topic of Freemasonry for your general awareness, but it is important to note whether they also use primary sources!  Some authors have strayed from this standard and have spread stories that cannot be verified.  When well meaning people spread material that cannot documented by primary sources, Masonic apologists have a field day.  They go to great lengths to point out any errant concept, thus avoiding the real issues.  If they can find one mistake in a presentation, they will try to disavow all of it.

Masons seem to rely on a set series of arguments when questions about the Lodge surface.  It is helpful to take a look at these seemingly preset arguments.  The arguments exist in a variety of forms.  The following statements seem to encompass what people encounter, in one form or another.  It is my top-ten list of oft-heard Masonic arguments.

 Understanding the Top Ten Masonic Arguments

1. “This is the work of Extremists”

Freemasonry seems to paint anyone with honest questions as an extremist.  When members of a church raise questions about the teachings of the Lodge, they are often described as a fringe, radical group that seeks to somehow take away freedom from our culture.  Nothing could be further from the truth.  When a denomination itself addresses questions, Masons often link it with dangerous elements in society or the world.  It is odd that Freemasonry races to squelch all debate as extremist, when they purport to be defenders of liberty and free speech.

This argument is an attempt to dodge the central issues, and to work on the emotions of hearers.  The apologetic suggests that any concern about freemasonry is part of a disguised attack upon freedom.  It deflects attention from the task of defending its teachings, and places it on the character and motives of those bringing questions.  It is just the old standard line, “if you don’t like the message, attack the messenger.”

Notice how this argument is formulated by the Scottish Rite, Southern Jurisdiction on their Website, listed under publications.  The following three paragraphs represent the opening salvo of an article called “A Response to Critics of Freemasonry.”

“From Northern Ireland to Iran, from the Middle East to the United States, religious extremism is a growing force throughout the world.  Jarred by the rapid pace of social and cultural change, especially the apparent disintegration of moral values and the breakup of the family, some people within this movement have sought refuge from the complexity of modern life by embracing absolute views and rejecting tolerance of other beliefs.” 

"Simple, easy, seemingly true answers bring comfort in a rapidly changing world.  For example, some churches have responded to the personal anguish of their members by circling the wagons, that is, by strictly defining theological concepts and insisting their members “purify” their fellowship by renouncing any other beliefs."

"The next step, already taken by various churches, is to yield degrees of control within their ranks to vocal factions espousing extremist views.  These splinter groups focus the congregation’s generalized anxieties on specific targets.  Freemasonry has become one of these targets.  Freemasonry has become one of these targets precisely because it encourages members to form their own opinion on many important topics, including religion.” (A Response to Critics of Freemasonry, Website, Scottish Rite, Southern Jurisdiction, Publications)

These opening paragraphs addressing critics of the Lodge are a classic response by the Lodge. Rather than addressing issues forthright, the Lodge lumps their current critics with global terrorists. Anyone asking questions is considered extreme.  Churches that raise problems with the Craft have yielded to fringe, splinter groups.  Churches are somehow circling the wagons.  People have even succumbed to believing in absolutes!  Churches are even sharpening their theological understanding of issues, which for some reason is a dreadful thing for the Lodge.  Reading this paragraph I can only conclude that it is a theological world of murkiness, dullness, and ambiguity that the Lodge seeks.

Although the Lodge positions itself as a champion of intellectual freedom and dialogue, it may not extend to academic discussions concerning its own teachings.  While calling those who question it extreme, it is noted that many learned people in themselves, consider certain practices of the Lodge extreme.  John Adams, a well respected past president of the United States, raised these points over 150 years ago.  To Adams, the oaths are extreme, the penalties extreme, the violence purported in oaths extreme, and the level of control of the Lodge extreme. (John Quincy Adams, Letters to William Sloan, numbers 1-4, August 25th through August 19th, 1832)

2. “Lies, misunderstandings, and Untruth!”

In their various publications, Freemasonry seems to dismiss its critics with the charge that they are just spreading lies and untruth.  It is interesting that this charge is made even when material from Masonic sources is involved in the dialogue.  Rather than explain how specific charges are lies, Masons often just offer blanket statements.  It is as if people have nothing better to do with their time than to spread disinformation about Freemasonry.  With a sweeping statement, Freemasonry attempts to placate its members' fears by suggesting all the attacks are just lies.

Interestingly enough, the Scottish Rite raises this argument in the next paragraph that follows the three already cited in A Response to Critics of Freemasonry.

“Thus some churches have expressed concerns, even condemnations, of Freemasonry.  Generally, these actions are based upon misunderstandings.” (A response to Critics of Freemasonry)

Most every article I have read by the Lodge to counter the work of critics employs this apologetic. Even though issues raised are based upon actual wordings of the rituals or monitors, Masons in a sweeping motion try to discount it all. 

Masons try to support this argument by suggesting that people outside the craft cannot possibly understand the context or meaning of words.  Even though these monitors and rituals are written for everyday people, somehow people outside the Lodge completely misunderstand the context.

This argument is additionally bolstered as the Lodge seems to discount the words of its own past leaders, who cannot articulate the meaning of the Craft.  When Albert Mackey or Albert Pike speak about the Lodge, their words do not really represent the Craft.  No one seems speaks for the Lodge. 

I believe that the words of the monitors and rituals can be understood.  They are written in human language and generally employ religious content shared in common with other groups.  Their symbols evoke Masonic concepts, but often they are borrowed or shared with other esoteric groups.  We must remember that monitors and rituals must be written in an effective enough manner that people of all ranks and education must understand.  Masonry must remain Masonry, in all ages and at all times.  It must clearly communicate its concepts if it is to survive.  It is for this reason it can be understood by thinking people.

 3. “No One can speak for Masonry!”

Masons are quick to state that no one can really speak for Freemasonry.  Masonic leaders share a common heritage, they cannot speak for the craft!  This argument is generally used to discount damaging quotations from past or present leaders.  Statements from past Masons are quickly dismissed, thus leaving no room for discussion.  Masonic monitors, however, do speak for the organization as governing bodies have generally authorized them.

Isn’t it odd to suggest that men given the mantle of leadership in Masonry over the centuries cannot represent that for which they have dedicated their lives?  It appears that those vested with such authority are somehow devoid of the ability to explain Masonry in their writings.

The argument is often couched as such as, “No Christian can speak for the whole church, and in the same way no Mason can speak for the whole Craft.”  This may be true, but one can easily begin to comprehend a church’s position by examining the collected voices of its leadership.  In history, certain leaders rise to the top, precisely because they do articulate a clear vision, and they speak for the people. 

This apologetic is an attempt to sidestep the issue.  It is safer for Masonry if no one speaks for it.  After all, it is a secret society.

4. “ Those are old books you are using!”

The Lodge, it would seem, would have a vested interest in keeping written, authorized material out of certain hands.  This is understandable; it is a secret society.  Still, quite a number of monitors, encyclopedias, and references are in circulation today.  These works have been published over the decades and represent a wealth of information on the lodge.  With the advent of online auction services, these Masonic books can readily be purchased.

When challenged with the words of a monitor or ritual, some masons will shrug off the material because it seems old.  Generally, they are looking at the cover and have little idea of what is inside. In their thinking, the material can be dismissed, as it doesn’t seem to represent the lodge of today. But this is often not the case.  Many Masons have never taken the time to read books related to the Lodge.  If the cover looks old, and they are not familiar with the work, they jump to the conclusion that it has nothing to do with the Lodge of today.  However, these books represent the craft as it passed from generation to generation. 

Like any other organization, the various jurisdictions of the lodge revise and update monitors and rituals to meet the communication needs of newer generations.  Flowery language and dramas that once spoke to the Victorians seem awkward in today’s world.  Thus, it makes sense that such language is continually in a process of refinement.  As many organizations simplify structure and communication styles, the lodge has attempted to do the same thing.  Culture moves at a fast pace; ritual and drama must be refined to take this into account.

That rituals and monitors have been simplified and updated is obvious.  Revisions that help communicate to a new generation are one thing; but revisions that change the nature of the organization are another.  When Masons suggest that the monitors and rituals have changed over the years this does not conclude that the essence of the lodge has changed.  Freemasonry must remain true to its tenets, or it ceases to be the lodge.  The revisions do not adjust or alter the nature of the craft, but merely attempt to communicate core truths to a new generation.

An older book is still a very important book, even a crucial book.  It represents what Freemasonry taught at a distinct period in time.  These books are important to the Lodge.  This is why the Lodge contains vast libraries of these important, older books on Masonry.  Older books are a heritage.

It is my experience that some older books can be more explicit in their occult or esoteric teachings. Older monitors seem to describe symbols and concepts in ways that seem quietly hidden in newer versions.  A great example of this is in the Scottish Rite, Prussian Knight degree.  In a mid-twentieth century monitor of the Scottish Rite we read that the light of the full moon casts its light on a particular meeting.  In a late 19th century monitor we read that this custom derives from the worship of Isis, and Ceres. Who is right?  They are both right, as governing bodies authorized both monitors.  It is just quietly dropped in the newer monitor.  Does it still represent a foundation?  In my opinion, absolutely.  The older monitor gives the reason for the practice.

One reason we use older monitors is due to the fact that newer ones are not readily available outside the Lodge.  I personally would like to see the newly revised Pike rituals of the Scottish Rite.  If indeed the organization has changed its gnostic, and esoteric foundation, I would be happy to note this.  To date, no Mason has taken me up on this challenge.

In summary, I believe the Lodge is comfortable hiding under the statement that the monitors have changed.  I  notice that the symbols and degree regalia mentioned in the 19th century McClenachan monitor seem identical to the series of paintings of said material as hosted on the Scottish Rite Southern Jurisdiction Web site over the last few years.

5. “I never saw that!”

Many Masons seem perplexed when material is shown them from various source documents.  They often respond that they have never seen the material in the Lodge.  In fact, even if they had seen it, they could never tell you that they did!  They are sworn to secrecy.  But the fact may be that the person you are talking to has not seen what you are presenting.  There are reasons for this.

Masons will not know the contents of other rituals if they have not been initiated into that particular order.  Masons who have only been through the Blue Lodge do not know the content of the Scottish or York Rite.  As Freemasonry tends to become more syncretistic in the so-called higher degrees, Masons with less degree work may not have been exposed to the material presented.  In addition, the Scottish Rite has been offering quick, weekend initiations leading masons in its degrees. Apparently, degrees are conferred, but possibly not explained in totality.

A Mason should understand that because he has not seen it...does not mean it does not exist!

Most Masons enter the Lodge for reasons other than the ritual work.  They are interested in relationships, business, or family heritage.  The ritual work may be a cumbersome obligation.  For this reason, they may not have focused on the contents of the ritual.  There are also distinct elements of sensory confusion present in the ceremony.  Alarms, sounds, blindfolds, sharp objects, and the like may be used around him.  Masons may just not remember the details of the ritual.  A weekend event allows for a very cursory understanding of what is being taught.  Add to this the reality that Freemasonry is a complex theological and philosophical system, and it is no wonder they don’t remember!

In addition, many symbols in the Lodge are left undefined on purpose.  There are only fleeting understandings granted to the initiate.  For this reason, the esoteric meaning of a symbol may be new to him.

No matter the reason for not understanding the contents of the ritual, in spiritual matters ignorance is still not bliss.

 6. “There is no sin in Symbols”

The Lodge has published a little track called “There is no sin in symbols.”  A copy is viewable on the Scottish Rite Southern Jurisdiction Website, under publications.  In this pamphlet the Lodge suggests there is no sin in symbols.  God’s word says the opposite.  There is sin in symbols!  In Isaiah 57:8 we read the Lord’s words chastising the people of Israel, “Behind your doorposts you have placed your pagan symbols.”

The first and second commandment revolves around idolatry.  God says: “You shall have no other gods before me.”  God then says, “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below.  You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments.” Deuteronomy 5:6

It is obvious the Lodge makes great use of pagan representations of deities, from Egypt throughout Mesopotamia.

The Lodge attempts to explain the use of these representations as the study of comparative religions. It is one thing to learn about a differing religion, it is another thing to wear the names of their deities upon the shoulders, as in 25th degree of the Scottish Rite.  In the Knight of the Brazen Serpent, as found in the McClenachan monitor, the names of Isis and Osiris are worn on the shoulders.  In its apologetic, A Response to Critics of Freemasonry, the Lodge defends its inclusion of paganism by saying, “The study of man’s moral and intellectual history allows the achievement of Masonry’s major purpose, the enhancement of an individual’s moral and intellectual development.” (P.3 Response to Critics of Freemasonry)

However, the Lodge does more than present a study, it portrays these deities in symbols and regalia. 

The Lodge continues to put a smokescreen on the topic by saying that symbols mean different things to different people. “But symbols, powerful as they are, have no meaning at all outside of the mind of the person who sees the symbol and understands it.” (Response to Critics of Freemasonry)

Yet, the tract seems to contradict itself, stating that symbols can be understood. “Symbols have been used for many centuries because they are excellent shorthand.  But, like shorthand, you have to study them to know what they mean.” (Response to Critics of Freemasonry).

If symbols, even Masonic symbols, are shorthand, then they can be understood.

This publication can be misleading to Masons.  For example, in discussing the inverted pentagram of the Eastern Star we read:

 “People who don’t understand symbols say some very ignorant things about it.  One of the most ignorant is that it stands for some kind of demon or goat.”  (Response to Critics of Freemasonry).

 Here we notice the appeal to an argument that people are again ignorant and spreading falsehoods.  But what does Freemasonry itself state about the inverted pentagram?  The very statements this pamphlet chides as being very ignorant are affirmed by a different lodge publication:

“This star represents GOD, all that is pure, virtuous, and good, when represented with one point upward: but when turned with one point down it represents EVIL, all that opposed to the good, pure, and virtuous; in fine, it represents the GOAT OF MENDERS.” (P.49 History of the Ancient and honorable Fraternity of Free and Accepted Masons, Board of Editors, Boston and London, by The Fraternity Publishing Company, 1916) . “

7. How can an Organization that does so much good be wrong?”

There is no doubt that freemasonry conducts a great deal of community service and benevolent activity.  No one would seek to take away the good efforts conducted by them to help people.  It is not a matter of care for the community that raises questions, it is a matter of introducing its own brand of religion into the mix.  Many organizations conduct charitable efforts.  Freemasonry does not have a corner on this market.  If the Lodge would conduct itself as a non-religious fraternity based upon charitable efforts, it would silence much of the criticism.  But it does not.  It insists on building a syncretistic spiritual system, while suggesting it does not.

Because an organization conducts charitable efforts does not exempt it from scrutiny as to beliefs. 

For the Christian, the Lodge competes for one allegiance.  Many Masons say that forced to decide between the church and the Lodge, they would pick the church.  But so often they wind up leaving the church and remaining with the Lodge.

I have talked to Masons who left the Lodge because they realized it took time away from the local church.  Some I have known have told me of leaving leadership meetings at a church in order to drive across town to function as an officer in the Lodge.

For a Christian, God’s Word states that it is through the local church, not the lodge, that God will show His glory to the world.  The Lodge seems to operate as a church, but without Christ.  Maybe this is why Masonry builds temples.

8. “It isn’t a Religion”

Masons are quick to point out that the Lodge is not a religion, as if someone has prompted them to say this.  The Lodge generally affirms in its printed and oral communication that Freemasonry is not a religion.  Why isn’t it a religion?  Because the Lodge says it is not a religion.  But the issue is more complicated than such an answer.

For Masonry, this suggestion is politically correct.  If the lodge is a religion, it may be in trouble with many of its members.  Many have religious preferences already, and hearing that the lodge represents a competing religion may be cause for people to demit.  The lodge has a deeply vested interest in declaring itself not to be a religion.

But Webster defines religion as: “ the service and worship of God or the supernatural.”

A second definition is “a personal set of or institutionalized system of religious attitudes, beliefs, and practices.  Belief in and reverence for a supernatural power or powers regarded as creator and governor of the universe."

Additionally we read  "A personal or institutionalized system grounded in such belief and worship."

Dictionary.Com gives the following definition for religion.

Belief in and reverence for a supernatural power or powers regarded as creator and governor of the universe.

A personal or institutionalized system grounded in such belief and worship.

In both cases, Freemasonry easily fits into the definition.

Freemasonry is a religion for the following reasons:

a. It meets the accepted, standard definitions for the word religion.

b. It has an articulated view of God, His Universe, and His Work on Earth.

c. It uses religious terminology throughout its degrees, much borrowed from biblical themes.

d. It gives religious titles to many of its members.

e. It encompasses pagan religious motifs through many of its degrees.

f.  A number of its leaders have called it so.

g. The Scottish rite admits it is religious.

h. It calls on its deity, and inculcates belief in him.

9. “Can a clergy member be wrong?”

I once met a Mason who told me that he had serious questions about whether the lodge was esoteric.  He had looked through his masonic material and wondered if it was a problem for his Christian faith.  This troubled him to the point he spoke to a clergy person in the lodge who simply said “No”.  The issue was suddenly settled it in his mind.  Instead of personally doing the research, he relied on a supposed authority on the issue.

I imagine the lodge enjoys having a few clergy in the organization.  It gives the lodge a sense of divine approval, even though clergy can be as off-base as anyone else on spiritual matters. Presumably, having clergy accept the tenets of Freemasonry may suggest all is spiritually well with the Craft.  Nothing could be further from the truth.

Some in the clergy have gone to schools that systematically disavow the Bible.  Some are taught that Jesus is not divine, and that he did not rise from the dead.  Some believe that all roads lead to God, in stark contrast to everything Jesus said.

If you are going to ask a clergy person in the lodge about conflict with the Christian faith, take time to ask him what else he believes.  Does he believe the Bible is the Word of God?  Does he believe that Jesus died for our sins?  All one has to do is listen to the Lord’s rebuke of the priests in the Old Testament to understand that people can be in a place of formal religious leadership, and yet be way off base.  Even a quick tour through the New Testament will see Jesus in conflict with the lack of spiritual discernment in Israel’s official leaders.

The presence of clergy in an organization does not give a spiritual stamp of approval by God.  A clergy person is in the lodge is no safety net for its members.  Throughout history, clergy have popped up in many places, some beneficial and others not.

10. “ You cannot understand it, because you are outside the Lodge”

Masons like to suggest that it is impossible to understand the meaning of their source documents if not in the Lodge.  It is as if initiation affords some mysterious edge unknown to the rest of human experience.  But initiation does not create a new form of language or paranormal psyche unknown to the rest of the world.  Masonry and its rites do not exist in a vacuum.  Although Masons like to suggest that initiation has such cryptic significance, in reality esoteric initiation is merely a combination of impressions and ritual using basic human language and symbols present in other forms in culture.

Although Freemasonry thus seeks a sense of mystery in its proceedings, in the end it must communicate truths in ways that are understood by people without vast theological or philosophical training.  Everyone must equally be able to grasp its meaning.  Freemasonry cannot afford to have its members oblivious to the tenets and core values of the fraternity.  One does not need to be a rocket scientist or seasoned sage to understand the essence of Freemasonry.  It was meant for people; people from all walks of life.

We concur that those outside the Lodge do not have access to the oral communication of the Lodge. It seems only logical that non-Masons would not comprehend issues related to the inner workings of the fraternity.  After all, it is a secret society.  However, the wealth of Masonic writings are generally accessible to anyone.  Masonic writings and symbols generally employ imagery and concepts that can be found in related traditions.