Introduction
This inquiry into the Masonic Lodge originated as a suggestion from a member in response to a question I posed to my congregation soliciting input and ideas for such studies. After hearing the suggestion of Freemasonry I was intrigued myself and decided that I would pursue it and present my findings. The reasons for my interest are several: 1) This fraternal society is widespread with a chapter and/or lodge in nations all around the world, every state in the U.S.A. and, indeed, it seems in every small town throughout the country; 2) Because it is a secret society characterized by secret passwords, handshakes, rituals, et cetera, there is inherently a bit of curiosity regarding what it’s all about, the goals of the members, and what, if any, purpose the society serves; 3) Finally, it has been obvious that some Masons are also members (even leaders and pastors) of Christian churches and see no inconsistency. People outside the society have been critical of this and say belonging to both the Lodge and a church is contradictory. Which is correct?
Hopefully, we will be able to examine all these areas and get a clear picture of the influence of the society, what’s going on in the Lodges and, most importantly, what should be the appropriate position of a Christian regarding Freemasonry. My chief sources for this study include Masonic Rites and Wrongs (P & R Publishing, 1995) by Steven Tsoukalas, Freemasonry--The Invisible Cult (Whittaker House, 1983) by Jack Harris, Cult Watch (Harvest House, 1991) by John Ankerberg and John Weldon, various articles to be referenced as used, plus the personal notes of an acquaintance who was personally involved in the Lodge.
Historic Background
There are several ideas about how Freemasonry began. Some attribute the origins to the ancient “mystery” religions of the Egyptian and Greco-Roman cultures. Others believe that in the middle ages the guilds of actual stoneworkers (referred to as “operative masons”) began to allow laymen who were interested in other aspects of their craft (referred to as “speculative masons”) to join and these men eventually come to control the lodges and use them to propogate their own purposes. Some trace the beginnings back to Babel where masons were needed to work the stone used to build the tower until God intervened. Others go back to the temple built in Jerusalem built by Solomon and credit the wise king with being the first most excellent Grand Master--along with Hiram of Tyre whose help was needed to build the temple (I Kings 5-9; more on the Masonic legend of Hiram Abif later). Finally, another factor is said to be the persecution of a group of crusaders, the Knights Templar, by one or more popes which drove them underground, helping to explain the emphasis on secrecy with the society. Some use all these, and even go further back, teaching that all these events and people contributed and through them Freemasonry progressed to the present day version.
None of these theories can be completely validated and most Masons agree that modern Freemasonry is nothing like whatever might have been going on then. Some certainly seem quite unlikely. Nevertheless, aspects of all these ideas are contained in the Masonic rituals and offices. As we will see there are references to ancient Babylonian, Egyptian, Jewish and Syrian cultures and religions. Allusions to the knights of the Crusades are evident. The layout of the Jewish temple of Solomon is copied for its lodges. There is obviously an emphasis on the craft of masonry and the tools used by its practitioners as symbols in the teachings.
Whatever one thinks about the ancient alleged roots of Freemasonry, most Masonic authorities will agree that the beginnings of the modern fraternal order came about in 1717 when the Grand Lodge of London was formed. Two ministers, Rev. James Anderson and Rev. John T. Desaguiliers, are often given credit as the founders. It is thought by some that because these men were Protestant (Anderson was Reformed Presbyterian) the early version of Masonry was definitely Christian and that this lasted until the latter part of the nineteenth century. Of course, the society was not fully formed. The third degree was not developed until years later. The two major rites, York and Scottish, were decades away. Also, over time disagreements among the lodges caused some fractures and divisions. There are several branches and factions of Freemasonry today as a result.
We should also note that there are many auxiliary groups connected with the Masonic Lodge. Only men who are freeborn, twenty-one years old and without physical impairment may join the Masonic Lodge. The other groups are open to spouses, children and other relatives. Some are the Tall Cedars of Lebanon, the Square and Compass Clubs, the Order of the Amaranth, the Daughters of Osiris, the Daughters of the Nile, the Order of DeMolay (boys), the Order of the Rainbow (or Rainbow Girls), Job’s Daughters, the Order of the Eastern Star, and the Ancient Arabic Order Nobles of the Mystic Shrine (often called Shriners, limited to full York and Scottish Rite Masons), and several others.
The Attraction of the Masonic Lodge
What is it that seems to draw men to Freemasonry? There may be as many reasons as there are members (which, by some estimates, number around four million worldwide with a little less than half being here in the United States) but there are some common themes. Many cite the charitable work that the various Lodges do which greatly benefit the local areas in which they reside. In some cases the good that is done affects a much wider community (e.g., Shriners hospitals). Being involved in such activity is seen by most as an extremely positive factor and so it helps to bring in a number of candidates for membership.
Related to this is a more general idea about what kind of men constitute the membership of a Masonic lodge. Many see the Lodge as an organization for those who are interested in modeling morality. Steven Tsoukalas asserts that what Masons learn in their seeking of the different degrees is to be used to implement “a way of life” which seeks to be virtuous and upright (Masonic Rites and Wrongs, p. 5). This is often reinforced for some by the fact that they notice men in their church (sometimes including the minister) who are members of the society. For a man interested in being a person of good character (or at least in being associated with such people) this is also an attractive factor.
Some are intrigued by the mystery of Freemasonry. Earlier in this study, I referred to it as a ‘secret society.’ In an internet article, apparently authored by a member, I found that in a technical sense, that may not be correct. It is not a secret society in that they are underground and only those who are personally involved know about them. Obviously, the Lodge buildings, the members’ rings, headgear, other apparel and patches, car ornaments, etc. all testify publicly to their existence. But as the author pointed out, it is a society which has secrets. These mysteries the faithful membership guard in earnest and, no doubt, do not appreciate it when former participants reveal them. Some of the secrets, many would agree, are inconsequential, perhaps even juvenile reminding us of a child’s secret club-- handshakes, key words, certain of the rituals and so on. Others may need to be taken a bit more seriously due to what’s involved (more on those later). The point for now is that there is an attraction to being on the “inside” of something secret. Jack Harris, a former Worshipful Master of his Lodge, gives testimony that one of “The reasons for my deciding to seek membership were based on the mystery, intrigue, and secrecy involved,...” (Freemasonry, p. 11). No doubt many have been enticed to join on the same grounds.
Some other prevalent reasons for those who join might be financial considerations
(making business contacts), or a desire to be part of a fraternity (a club for guys only), and, of course, because all his closest relatives/friends belong.
The fact that there can be different motives for joining necessarily implies that there will be different types of members in the Masonic Lodge. Tsoukalas (Rites and Wrongs, pp. 1, 10) lists and describes four kinds of members:
1) Those who are inactive, apathetic and largely ignorant of deeper Masonic teachings. This comprises the vast majority (75-90 percent) of membership according to the personal experience of involved participants and documented research surveys. Inactive members are mostly satisfied to get only the three foundational degrees (the Blue Lodge or Craft Lodge degrees) which all members must receive before progressing further; to then be identified as a Mason; to not regularly attend Lodge meetings nor study the Craft further but are faithful to pay dues. Such members are still loyal to the ideals and principles of Freemasonry and believe it is valuable to encourage excellence in society. However, they, no doubt, think they have learned enough and do not need more training or do not have time for the extensive memory work involved in obtaining further degrees. Usually, such members would deny that Freemasonry is a religion in itself. But, as noted above, rarely have they really given thought to many of the deeper issues.
2) Much rarer are those who think that the Masonic Lodge is in reality a religion yet see no conflict in continuing to practice their “primary” religion. This reflects much more involvement, study and thought regarding Freemasonry and its teachings. They have come to the conclusion that adhering to Freemasonry enhances or deepens the “church worship” (or whatever) experience. This seems to be, perhaps, a sort of gnosticism (a New Testament era heresy) where the Mason believes his special knowledge puts him on a different (higher) level as a Christian.
3) Other members believe that Freemasonry is a religion and further, it becomes their only religion. They believe the teachings of the Lodge are all they need. In believing that they, of course, dedicate much thought, time and energy to the Craft.
4) Finally, there are members who having given themselves wholeheartedly to the study and work of Freemasonry, do not believe it is a religion at all but merely a civic minded organization dedicated to encouraging goodness, charity and basic morality in society. Of course it is from these last three groups that the leaders emerge.
So because different men come to the Lodge for different reasons they find different things. Some are attracted for surface benefits. Others find much deeper meaning and dedicate themselves to its teachings accordingly.
Why the image of ‘masonry?’
It will become quite clear as we continue to explore Freemasonry that it uses a plethora of symbols in its Ritual and teachings. The question for the moment is why was the theme of masonry, the craft of building structures, adopted as the central symbolic emphasis of the organization?
We have already seen there is an alleged early association with literal masonic guilds. However, those unproven legends would not be remembered nor perpetuated by the Lodge if the images of the craft of masonry, its related tools,
etc., was not pleasing and useful for their purposes--which they are. But how?
The answer is not difficult to discover or understand, especially for Christians who are familiar with the image used by Peter of individual Christians being “living stones” which God uses to build “up a spiritual house” (I Peter 2:5). To members of the Lodge the main purpose of participation is to build their own lives in such a way as to be pleasing to the Great Architect of the Universe (aka G.A.O.T.U.; the main way members refer to God). Necessarily associated with this endeavor is the construction (or reconstruction) of one’s life in such a way that the member will be responsible, productive, virtuous, benevolent, reverent, etc. or, in general, a moral and upstanding man and outstanding citizen who does what he ought in order to do right by his family and friends and neighbors.
For an example of this I submit an article which was pasted in the personal notes of a former Lodge member which asked how a Mason may know whether or not he is being benefited by his membership. To determine the answer the article posed eleven questions for the Mason to answer. Among them are the following:
1. Has Masonry given you sympathy with all good causes, and made you eager to espouses them?
2. Has it made you public-spirited?
3. Has its great teachings of brotherhood made you a brother to the weak?
5. Has it taught you to turn deaf ears to the jingle of tainted money, the rustle of an unholy skirt?
7. Have Masonic ideals taught you to be high minded and happy in the meaner drudgeries of life?
Freemasonry obviously gives much emphasis to personal development in morality.
Thus it is easy to see the relation between what literal masons do in constructing real buildings and what the Masonic Lodge seeks to do by encouraging the membership to build their own lives (“temples”) in a proper and pleasing way.
Former Worshipful Master Jack Harris writes, “Masonry is indeed in the business
of building spiritual temples in the hearts of initiates.” (Freemasonry, p. 19.)
The Main Question
Certainly no one would or should be opposed to an organization which encourages men to do what’s right and to contribute to society in a positive way--at least not on those grounds. Further, we would concede that there can be no question that the organization has accomplished much good. No doubt some have become better men because of their involvement in the Lodge and there have been worthy charitable endeavors which continue still today and benefit many.
In addition to these factors, much store is apparently set by the Masons on the value of instruction from the Bible. It is impossible to read Masonic literature for very long without seeing numerous biblical references. In the same personal journal referred to above is a notation regarding “The Holy Bible, the great light in Masonry” and just below that “The Basic Study of Masonry is the Bible.” Again, we as Christians would certainly likewise affirm the immense importance of the Bible for instruction for life.
These things (morality, good deeds and Bible study) are obviously not problems for believers in Christ. However, just because a movement or an organization has some good points does not mean it should not be above close scrutiny or beyond critical analysis. We know that one of Satan’s tactics is to mix in a little deception with a lot of truth in order to lead astray those who lack discernment. Paul spoke of how it only takes a little leaven (evil) to affect the whole lump (I Cor. 5:6) where in the context he is telling the Corinthian Christians that if they tolerate sin in some of their members, sooner or later it will impact them all. I must note that as I look through Masonic literature and books about it, it also does not take very long to find numerous references to other religions, their traditions and their holy books. We will see some of these as we progress in the study. Needless to say, it is troubling to see some of the ideas presented.
The point is that no matter how much good is done by the Lodge, if there are some fundamental errors in Masonic dogma or teachings which would deny sound biblical Christian doctrine, then it must be rejected by believers in Christ. Most members of the Lodge would object at this point. One common refrain is that in all their years of membership in the Masons and also as a Christian they have never found a contradiction between the two. Is that true? We will see as we next begin to present the teachings and rituals of the Masonic Lodge.
The Blue Lodge
The three foundational degrees of the Masonic Lodge are usually referred to as the Blue Lodge. The first question that comes to mind inquires about their reasons for choosing Blue as the name instead of some other color. According to a personal set of notes from a former Mason, the explanation comes from Ezekiel 1:26 where Ezekiel, in his vision, reports that the throne of God was “in appearance like a sapphire stone.” Since the general perception is that sapphires are blue (though I understand they can be other colors as well), this color was chosen. The notes further assert that “Blue denoted the glory of God.” This statement is subject to debate, however, it seems clear that the intention Freemasons had was to honor the Lord by calling the first three degrees by the name Blue.
However, that’s not all there is to it. Obviously, this is not a critical matter but I want to demonstrate my earlier contention that along with a recognition of God through biblical references like this, there are mixed in other factoids and references that somewhat neutralize the intention. On the very next page is more information about sapphires which would speak to the superstitious and pagan at heart. Consider the following excerpt: “Sapphires have always been considered lucky stones, but in India the natives consider the star sapphire the most powerful of all. Not only does it bring health, wealth, and happiness and ward off poverty, sickness and sorrow, but it is also a charm against devils. The poorest native makes it the main object of his life to acquire a star sapphire, for through it he firmly believes all other good fortune will come. More than any other stone it would seem to have true mystic qualities,...”
What’s the point here? Did the owner of these notes or any of his fellow Lodge members really believe this information? Or was it just an interesting sidelight? Who can know? But before we completely dismiss the potential influence such teaching might have, let’s think about how many people read their horoscope daily for guidance or believe in other types of lucky superstitions? The issue here is that when we begin to attribute God’s protection and blessing to earthly, ‘magical’ objects, we take away from His glory and also from our dependence upon Him alone. That practice or attitude is certainly not Christian or biblical.
Now to perhaps more pertinent issues. What are the three foundational degrees all about? We have already seen the official titles that a man assumes when he completes the work to obtain the degrees, but to remind us they are:
1) Entered Apprentice
2) Fellow Craft
3) Master Mason
The first point is that everyone who becomes a Mason must begin with the Blue Lodge. That may seem self-evident (even redundant) but after the Blue Lodge there are at least two options for continuing one’s progression in Freemasonry which are quite divergent and also lead to other separate organizations and activities. According to John Ankerberg and John Weldon, there are differing attitudes about these first three degrees. “Most Masons believe that Blue Lodge Masonry makes one as full or complete a Mason as one can (or needs to) be. But an important fact must be noted. While the Blue Lodge is Masonry, and while it is the Masonry of most Masons, it is not all that Masonry constitutes. Some Masons would view Blue Lodge Masonry as it is usually interpreted as an initial or beginning form of Masonry, and maintain that the real substance of Masonry--its lifeblood--lies in the higher degrees and in the initiate’s search for their true meaning. Some Masons would even consider Blue Lodge Masonry as only the cover of the book, but not the book itself. These Masons would say that to truly understand Masonry one must open the book and read what lies within the cover. What one finds there will shock even many Masons.” (Cult Watch, pp. 93-94; emphasis theirs). The point to note is that if you ever meet a self-proclaimed Master Mason you can be confident that he at least has gone through the learning, work and the ritual for these first three degrees. They are common to all Freemasons.
Now let’s examine what the process of becoming a Blue Lodge Mason. To begin we’ll consider how a person becomes introduced and involved with Freemasonry in the first place. While acknowledging that there may be those with personal experiences not in line with this, in theory the Masonic Lodge does not overtly recruit and seek suitable members for their organization. To become involved with the Lodge, a man must inquire or request to be admitted of his own volition. Now, the reality is that there is likely a great deal of covert recruitment. Jack Harris gives this testimony: “In 1961,...I was approached very subtly and asked, “What do you think about Freemasonry?”...I was then indirectly asked to consider joining the Freemasons.” (Freemasonry, p. 11.) Obviously, if a man has been surreptitiously sought out by a member of the Lodge, his worthiness and willingness concerning the Lodge has no doubt already been assessed. But if a mistake has been made and the potential candidate shows no interest then he is not pursued further.
After a man inquires (or has been enticed to do so), he is then evaluated as to his fitness for the Lodge. Harris continues: “Three Lodge members visited me to investigate my character. A friendly conversation evolved, including the following questions: ‘Were you ever convicted of a crime?” “What church do you attend?” “What are your interests?” “Are you married or divorced?” The vote and acceptance for my initiation into the first three degrees of Freemasonry occurred in May 1961.” ( Ibid., p. 12.) We have already noted that only male adults, freeborn and unmutilated (physically unimpaired) are permitted to join. However, there are certainly other matters that Lodge members ask about. We will note here that once a man is fully qualified as a Master Mason is able to visit other Blue Lodges besides his own. Likewise, if he is suspended or expelled from his own Lodge, he is also disconnected from all others. (Cult Watch, p. 98)
The First Degree--Entered Apprentice
Once a man has been accepted as a candidate for the Lodge, he must begin to learn some basic information and be initiated into his new station by means of a ritual. In the ritual for the first and subsequent Blue Lodge degrees there are several symbolic objects either given to the candidate or used in his instruction. As we go through the initiation rituals we will see several of these symbols (though not all because of space and other factors). First, however, we will see the initiation ritual itself and, afterward, consider the symbols and their meanings. Let me preface the following by saying that it may not accurately represent the exact practices of every Lodge but is a compilation of what seems to be most common.
According to former Knight Templar and Worshipful Master Jack Harris (Freemasonry, p. 39-40) the initiate begins by being taken to a side or back room off the main meeting room by an officer of the Lodge, the Senior Steward, and perhaps some other members/officers. He must remove all his clothing and personal items (especially anything metal) and don old loose fitting trousers and shirt (white or blue according to varying sources) and slippers. He is also blindfolded or hooded (the Masonic term is “hoodwinked”) and a hangman’s noose is placed around his neck (called a “cable tow”). This stylish accessory is apparently used to lead the candidate around while blindfolded.
After being thus prepared, the candidate is taken to the door separating him from the main Lodge room where he knocks three times. Another officer, the Junior Deacon, on the other side responds with three knocks, opens the door and asks, “Who goes there?” Either the Senior Steward or the candidate himself (varying sources) answers with the following or similar: “Mr. John Smith, who has long been in darkness, and now seeks to be brought to light, and to receive a part in the rights and benefits of this worshipful Lodge, erected to God, and dedicated to the holy Saints John (John the Baptist and John the Evangelist), as all brothers and fellows have done before.”
The initiate is led into the main room where he is met by the Senior Deacon who holds a sharp instrument to his chest and repeats a formula warning him of the consequences of ever revealing what he is about to learn. The Worshipful Master then leads in a prayer of consecration. After that, the initiate is led around the room three times (once for each Blue Lodge degree) from east to south to west.
We will pause here to note that the main meeting room of a Lodge is usually configured to represent Solomon’s temple. Examples of this are that the room
itself is set so as to be aligned east to west with specific articles of furniture put in certain places according to these directions and in relationship to each other.
There is an altar with certain objects always on it. The floor is usually tiled or painted in a checkerboard fashion to represent a stone floor. There are columns or other objects representing the two pillars Boaz and Jachin of the original temple (I Kings 7:21). Various other details are also followed to be in conformity with this general practice.
Returning to the ritual itself, after they have all finished marching the initiate is then led to the altar upon which rests a Volume of Sacred Law (or VSL, usually a Bible in the U.S.A.), the Square and the Compass. He is then informed he is about to take oaths and when he agrees he kneels and, with his hand on (or under) the three objects, swears to various things, among which, primarily, is a promise to not reveal what he is learning under the penalty of “...having my throat cut from ear to ear, my tongue torn out by its roots, and with my body buried in the rough sands of the sea, a cable’s length from shore, where the tide ebbs and flows twice in twenty-four hours,...” (Jack Harris, Freemasonry, p. 45.) He then seals his oaths by kissing the VSL.
Afterward, the Worshipful Master asks, “Having been in a state of darkness, what is the predominant wish of your heart?” The candidate answers, “Light.” The response is, “Then let that blessing be restored.” The blindfold is removed and the three “lights” of Freemasonry on the altar are revealed and explained: “The Bible (or other sacred book) we take to be the rule and guide of our faith; the Square to square our actions; and the Compass to circumscribe our desires and keep our passions within due bounds of all mankind, more especially with our Brethren in Freemasonry.” The secret signs, grips and password of the first degree are explained and demonstrated, as well as the meaning of Boaz (strength to produce), the left-hand pillar in the Porchway of Solomon's Temple and Jachin (wisdom to establish) on the right. Note: Some sources place the sharing of the information regarding the pillars in the second Blue Lodge degree. Others say the meaning of Boaz is shared in the first and Jachin in the second.
The candidate is then presented with a white lambskin apron “more ancient than the Golden Fleece or Roman Eagle” which he then puts on over his old and simple clothing. Throughout the rest of ceremony the new Entered Apprentice is taught moral virtues based on architectural analogies. At the conclusion, as in each degree, is a celebratory dinner with much toasting, speeches and singing.
There are other things happening and other objects present which represent particular truths throughout the ritual. Some of these are sort of in the background (e.g., the Worshipful Master’s hat, where he sits, etc.) while others are brought out
for the instruction of the candidate. We will look at one or two as we next look at
the symbolism of what we’ve seen in the intiation of the Entered Apprentice.
Why must we consider the symbols of the Blue Lodge intitiation rituals and what they mean? Because of their central place in Freemasonry. In Cult Watch, p. 110, the authors quote Masonic authority Allen E. Roberts who says “Symbolism is the life blood of the Craft...It is the principle vehicle by which the ritual teaches Masonic philosophy and moral lessons” and also Albert G. Mackey who says “To study the symbolism of Masonry is the only way to investigate its philosophy” as proof of this fact. In the personal notebook of the former Mason I knew is the following: “Masonry needs the unfolding of its symbols and the revealing of its inner meaning for the perfect revelation of its hidden beauty.” The symbols are obviously key to a full understanding of Freemasonry.
Let’s consider first the preparations of the initiate before he enters the room. Why is his normal clothing and possessions replaced with the older, tattered, ill-fitting trousers and shirt? And why is he “hoodwinked?” The answers to these two questions are related. They are both representative of poverty and/or blindness with respect to the candidate’s grasp of truth. Consider the following quote from Albert Mackey as cited by Jack Harris (Freemasonry, p. 41) speaking of a new applicant for the first Blue Lodge degree: “There he stands without our portals, on the threshold of his new Masonic life, in darkness, helplessness, and ignorance. Having been wandering amid the errors and covered with the pollutions of the outer and profane world, he comes inquiringly to our door, seeking the new birth, and asking a withdrawal of the veil which conceals divine truth from his uninitiated sight.” In the ceremony itself we saw that the candidate is introduced to the Lodge room with the phrase “who has long been in darkness.” So then, darkness represents ignorance and error while light represents knowledge and truth. These symbols are readily understood and their usage thus is certainly not original with the Masons. These quotes are further confirmed by the personal notebook: “Masonic light removes darkness from the candidate’s mind. (He is) admonished ‘Eye should not see until the heart has conceived the true nature of those beauties which constitute the mysteries of the order.’” Also the items on the altar (the VSL, the Square and Compass) are called the “Three Great Lights in Freemasonry” (Tsoukalas, Masonic Rites and Wrongs, p. 51)
What about the “cable-tow” (a hangman’s noose--creepy) around the applicant’s neck? While one internet article asserts that many American authorities (including well known Albert Pike) see nothing more than the practical usage of dragging a guy around the room, others give deep, complicated explanations for it. Harris (p. 40) says the initiate (in some lodges) understands its length of six feet represents the distance from shore (“a cable’s length”) that his body will be buried after having been mutilated for willingly revealing any of the mysteries of Freemasonry. We saw some of the contents of the room as we described the ritual itself earlier but three items we did not mention are the three Immovable Jewels (“Immovable” means they are always in the same place in the temple). These items are pointed out and used in the instruction of the candidate. The Jewels themselves are called the Rough Ashlar, the Perfect Ashlar and the Trestle-board. The Rough Ashlar is simply a stone taken from a quarry in its natural state before being shaped or worked with the tools of a mason. It “reminds us of our rude and imperfect state by nature” (Harris, Freemasonry, p. 56; Tsoukalas, Masonic Rites and Wrongs, p. 56 both citing Masonic sources). By the Perfect Ashlar (which is a stone taken, worked and shaped so that it is fitted for use--likely a perfect cube) “we are reminded of that state of perfection at which we hope to arrive by a virtuous education, our own endeavors, and the blessing of God” (Ibid.). The Trestle-board is what we might call an old fashioned draftsman table upon which plans and designs can be laid out. By it Lodge members are “reminded that, as the operative workman erects his temporal building agreeably to the rules and designs laid down by the master on his trestle-board, so should we, as speculative Masons, endeavor to erect our spiritual building agreeably to the rules laid down by the Supreme Architect of the Universe in the Book of Life which is our spiritual trestle-board.” (Ibid., p. 57.)
Note: Not all Lodges designate these three items as the Immovable Jewels. The personal notes I have say instead that they are: the Square which goes to the east side of the temple; the Level to the west; and the Plumb to the south. However, the notes do make reference to the Ashlars and the Trestle-board. Once again this just reminds us there is no universal consensus or guide for all details in the Lodges yet most of the elements are present in all of them.
Another thing we saw as we looked at the ritual itself was the candidate being led around the room three times by the members of the Lodge. This symbolizes his “search” for light. Harris (Freemasonry, p. 43) calls this the rite of circumambulation and relates it to the worship of the sun in ancient days. The personal notebook also confirms this (another example of mixing the pagan with the sacred) and notes that this is why they start in the east and proceed to the west.
Finally, having already seen the meaning of items on the altar, we will consider what the lambskin apron represents. There is some reference to geometric shapes and mathematical formulas in the way the apron is folded as well as a reference to the All Seeing Eye in the notebook. However the primary symbolism seems to be for the Lodge member to be “reminded of that purity of life and rectitude of conduct so essentially necessary to his gaining admission into the Celestial Lodge above, where the Supreme Architect of the Universe presides.” (Masonic Rites and Wrongs, p. 49.) It is worn over the loins (seat of the passions) and is to help the Mason to remember to stay pure sexually.
Now that we have seen a large part of the ritual of the Entered Apprentice (first degree) of Blue Lodge Masonry and some of the symbolism behind the objects and rites, let us take a moment to consider if there is anything contained in these things that should trouble a potential Christian candidate. Let’s begin with the hoodwink and the associated symbols and sayings. We saw that the covering of his eyes as he enters the room represents the fact that the candidate is in darkness which in turn refers to ignorance about truth. The first question we must answer is what kind of darkness this is or, in other words, of what is he ignorant? Members of the Lodge may argue that the ignorance is obviously of the teachings of Freemasonry. That much is no doubt true. But what do their teachings concern?
According to Steven Tsoukalas (Masonic Rites and Wrongs, p. 51) the answer must be found in the Ritual itself. It makes sense to consider the context to discover the meaning of a given statement. In this case we need to see what the candidate is shown and told immediately after the blindfold is removed. When it is lifted he finds himself before the Three Great Lights in Freemasonry and he is given specific information about these items: “The Bible we take to be the rule and guide of our faith; the Square to square our actions; and the Compass to circumscribe our desires and keep our passions within due bounds with all mankind, most especially with our Brothers in Freemasonry.” From this we can see the “light” the initiate is receiving has to do with spiritual and moral matters. Therefore, according to the Craft, the candidate prior to being told these things was in spiritual and moral “darkness.” Also, the implication is that only through the rituals, teachings and secrets of Freemasonry is it possible for anyone to have light therefore “only the Mason knows the truth...all non-Masons exist in spiritual darkness.” (Ankerberg and Weldon, Cult Watch, p.111.)
Is that consistent with what Christians believe? What does the Bible teach about this? Consider the following passages: Matthew 5:14-16; John 8:12; 9:1-7; 12:46; Ephesians 5:8-14; Colossians 1:12-14; I Thessalonians 5:4-5. Throughout the New Testament believers in Christ are portrayed as walking in light because they know Jesus, who is the light of the world. Jesus never taught that anything else was necessary in order to have light and to escape the darkness.
Frankly, it would be troubling for me to know that a born again believer in Christ would be willing to acknowledge that he is in the sort of darkness that Masons are talking about. How could someone who has been given the spiritual understanding brought about by the indwelling Holy Spirit affirm that he “has long been in darkness and now seeks to be brought to light”?
In this respect Freemasonry is similar to gnosticism, an early movement within the church which claimed to have special knowledge that allowed those initiated into its secrets to have a higher and more meaningful spiritual existence. Anyone not in the “club” was an inferior Christian. Gnosticism was eventually rejected as heresy by the church and, in similar fashion, this aspect of Freemasonry is also to be rejected as false teaching. While Lodge members may deny or play down these allegations, it is clear that a thoughtful Christian should find that agreeing that he was in spiritual darkness until joining the Lodge would be unacceptable.
The second major concern about the Entered Apprentice degree has to do with its teaching about how to become eligible to enter the Celestial Lodge Above, or what we would call heaven. Several items in the first degree ritual allude or outright confirm how to accomplish this. We saw the Rough and Perfect Ashlars which pointed out, first, our imperfection and unsuitability for the Grand Lodge in the Sky (another Masonic term). In Freemasonry, Jack Harris notes that “Masonry never reveals the root cause of the reason man is imperfect....The word sin is impossible to find in Masonry, except in the Knights Templar lodge, and there it is used in an unscriptural manner” (p. 57). Irrelevant to the purposes of the Craft for them to explain sin? Perhaps. Or perhaps not considering the fact that they do give instruction about how to overcome the imperfection: “By the Perfect Ashlar, we are reminded of the state of perfection at which we hope to arrive by a virtuous education, our own endeavors, and the blessing of God” (emphasis mine). Obviously the way of getting qualified and of pleasing the Great Architect is to learn the right way to live and then perform. The Trestle-board reinforces this teaching: “...by the Trestle-board we are reminded...we, as speculative masons, endeavor to erect our spiritual building agreeably to the rules laid down by the Supreme Architect of the Universe in the Book of Life...” (emphasis mine).
The Lambskin Apron certainly goes along with this as we remember that: “He... who wears the Lambskin as the Badge of a Mason is constantly reminded of that purity of life and rectitude of conduct so essentially necessary to his gaining admission into the Celestial Lodge above,...” (emphasis mine). A tool and symbol we did not see before is the Common Gavel (a hammer used to break and shape stones) but used by members to teach that Masons are “to make use of it for the more noble and glorious purpose of divesting our hearts and consciences of all the vices and superfluities of life; thereby fitting our minds, as living stones, for the spiritual building,...eternal in the heaven.”
It is clear that Freemasonry teaches that one can enter heaven by good works or, perhaps, by becoming a good person. That is a common misconception in the
world. What does the Bible teach? Consider some scriptures that go to the heart of the matter: Romans 3:23; 4:1-5; Ephesians 2:8-9. God’s word clearly teaches that no one is able to be good enough or do enough good to offset or pay for their sin. It is not possible for, because we are sinners by nature, we can never completely cease from sinning. Our perceived righteousness is as “filthy rags” (Isaiah 64:6) before God. Salvation only comes by the grace of God through faith in Jesus Christ. It is not merited or earned, it is granted. Of course, Christians are certainly interested in doing good works (Ephesians 2:10) because after salvation God gives us a new nature and the Holy Spirit as an indwelling Helper. But the motive can never be for the purpose of gaining heaven. We do them to show our love and gratitude to our Lord in response to His great love for us. We desire to become more like Christ, our great example. While, to an onlooker, the outward result (integrity, honesty, purity, etc.) may look the same for both a Christian and a Mason, yet there is an enormous inward difference and an even more drastic eternal result.
The Second Degree--Fellow Craft
Now we turn to the next degree of the Blue Lodge. We will not go through the entire ritual in detail this time. Suffice it to say that the candidate for the Fellow Craft degree again dresses in the same or simliar clothes as the first degree and enters the main lodge room. Once there he is tested with a series of questions whose answers he is to have memorized. He is once again led around the room, is given more teaching, learns the passwords, grips and signs for the second degree and takes more oaths.
It seems the biggest emphasis of the Fellow Craft degree is to encourage the new initiate to earnestly delve into the fields of science and nature or, in other words, the liberal arts. One web site, www.mystae.com, gives examples of questions the intiate is asked, among which is, “What are the peculiar objects of research in this degree?” The answer he is required to give is: “The hidden mysteries of nature and science.” The same site further asserts that “On completion of the making of the new Fellow Craft he is told: ‘You are now expected to make the liberal arts and sciences your future study.’” and also that “The Second or ‘Fellowcraft’Degree of Freemasonry gives very little knowledge to the candidate but it does introduce the idea of ‘hidden mysteries of nature and science’ and makes a clear reference to what is called the ‘Galilean Heresy.’”
We will now look at some of the legends and symbols introduced in the second degree. In the personal notebook one of the “two most beautiful symbols and legends of Masonry” is the “Legend of the Winding Stair.” In the ritual, the senior deacon conducts the candidate on an “imaginary flight of winding stairs consisting of three, five and seven steps to a place representing the middle chamber of King Solomon’s temple.” (Harris, Freemasonry, p. 84.) They begin at a point just in front and between the two pillars and then take three steps through and beyond the columns at which point the initiate is instructed on the significance of the number of these steps. Then five and the teaching and likewise seven and then the final destination.
The overall picture is the continuing journey of the Mason into the mysteries of the Lodge and, from that knowledge, the ordering of his life to be more pleasing to both the Supreme Architect and his fellow men. He is passing from “childhood and youth to the serious tasks of manhood” (excerpt from personal notebook of former Mason). He starts at the pillars because they represent the strength he will need to establish his new approach to life. The three steps refer to the first three degrees of Freemasonry and also to the three principal officers of the Lodge which are the Worshipful Master, the Senior Warden and the Junior Warden (Harris, p. 85). The five steps point to the five orders of architecture (Tuscan, Doric, Ionic, Corinthian and Composite) and also the five senses (hearing, seeing, feeling, smelling and tasting). In each of these two groups of five, three of the components are preferred. In architecture the Doric, Ionic and Corinthian, being of Greek origin and innovative are preferred over the other two because they are Roman copycat styles. Of the senses hearing, seeing and feeling are preferred because “by hearing we hear the word; by seeing we perceive the sign; and by feeling we receive the grip, whereby we may know one brother from another, in the dark as well as the light.” (Ibid., p. 86).
The seven steps point to the seven branches of the liberal arts and sciences which are: Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music and Astronomy. Of these seven the “fifth, Geometry, is most revered by Masons” (Ibid., p. 87--underline mine). He ends up in the middle chamber of Solomon’s temple because this is the second or middle degree of the three in the Blue Lodge.
Nothing in the legend or ritual itself seems to be anti-Christian. However there is perhaps some concern over the apparent use of numerology. You probably noticed the underlined words which point to a progression from three to five to seven. In the personal notebook a page has as the heading Introduction to Meaning of Sacred Numbers with a question immediately underneath “Why 3, 5, 7?” It goes on to note 3 Patriarchs, 5 Books of Moses, 7 Days of the Week as, apparently, other reasons these numbers are special. There are many other pages in the notebook which talk about various numbers and how they are significant and why and so on. While Christians recognize that some numbers in the Bible show up too regularly for it to be a mere coincidence (the numbers seven, ten, twelve, and forty come readily to mind) most do not spend an inordinate amount of time trying to figure out why God chose to
use those numbers the way He did. Why not?
For one thing, doing so leads one down a path of trying to figure out some sort of secret knowledge or code that is hidden in the numbers or between the lines. This author believes that many well-meaning souls have been sidetracked and deluded by such a search. I would submit that God has made very plain what He wants people to know about Himself, the nature of reality and our responsibilities. Looking for further “secret” knowledge is simply a distraction from putting into practice what we already know. It also fosters that sense of superiority which one can assume by believing he or she is seeking the “deeper” mysteries about God while others are not doing so. Here again is felt the taint of gnosticism with respect to Freemasonry.
The second concern about this ritual and its numerology is one I have expressed before, namely, the free intermingling of elements of biblical Christianity with paganism or mythology. In many heathen religions is also a fascination with certain numbers and how to tap into their power. Immediately under the last referenced excerpt from the personal notebook about the patriarchs, books of Moses and days of the week is this line: “Under Libra the seventh sign of the Zodiac, day and night, light and darkness are evenly and perfectly balanced; seven for this reason was considered the perfect number.” Do I believe that most Masonic Lodge members take astrology seriously? I would say probably not, at least here in the United States. Nevertheless, it is troubling to see that such paganistic and superstitious factoids are presented with equal weight with all the other elements (including biblical references) of their teaching. Once again, this is not an isolated occurrence but prevalent throughout.
Another major part of the instruction in the second degree of the Blue Lodge has to do with the revelation of the symbolism of the letter “G.” This letter in capital form is prominently displayed in the heart of the main Masonic symbol beneath a compass and above a square whose legs overlap each other. It is commonly known that the letter is used to represent two main objects. The first is geometry which recalls to us the legend of the Winding Stair and the seven liberal arts and sciences of which the fifth, geometry, is chief. Why is it considered so important?
Steven Tsoukalas cites a Masonic Grand Lodge textbook to reveal that “By Geometry we may curiously trace Nature through her various windings to her most concealed recesses. By it we discover the power, wisdom and goodness of the Grand Artificer of the Universe, and view with delight the proportions of the vast machine. By it we discover how the planets move in their respective orbit, and demonstrate their various revolutions. By it we account for the return of seasons, and the variety of scenes which each season displays to the discerning eye. Numberless worlds are all around us, all framed by the same Divine Artist, which roll through the vast expanse, and we are all conducted by the same unerring law of Nature.” (Masonic Rites and Wrongs, p. 69.)
Having had some higher mathematics in school I can certainly understand having appreciation and respect for the subject. There is no doubt that discovering such principles helps us to understand some of the orderly aspects of creation. The order and laws are there to be found because the Lord used them in His creative work. However, the lofty claims of the Masons about geometry appear a bit overreaching to me. To say that through the application of geometry we can pierce the deepest mysteries of the universe and “discover” and “account” for all these marvels seems somewhat persumptuous. Given that there are aspects of the universe (e.g., black holes) that seem to defy the conventional laws of physics that we (mankind) think we understand, I believe it’s safe to say that we probably won’t solve the mysteries of the universe with geometry alone...if at all.
To be fair, we must remember that many of these ritual formulas and speeches were written decades before many modern space age discoveries were made.
Note: This concession does call into question the relevancy of the ancient wisdom/knowledge that Freemasonry claims to be able to impart to its adherents, e.g. “In Plato's Timaeus, there appears the earliest known equation of the Creator with the 'Architect of the Universe'. The Creator, in the Timaeus, is called 'tekton', meaning 'craftsman' or 'builder'. 'Arche-tekton' thus denoted 'master craftsman' or 'master builder'. For Plato, the 'arche-tekton' crafted the cosmos by means of geometry.” (Baigent and Leigh, The Temple and the Lodge cited on mystae.com).
The only thing in the quotation regarding Geometry that bothers me as a Christian is the emphasis on “Nature.” It seems to parrot secular ideas with regard to nature being almost an entity unto itself (or, to some, “herself”). Which brings us to the next idea brought to you today by the letter “G.” (My apologies to Sesame Street.)
The letter “G” also refers to the Great Architect of the Universe. During the second degree lecture the Worshipful Master continues, “But my Brother (or Brethren), the letter G has a still further and most solemn allusion. It alludes to the sacred name of God, to whom should we all, from the youthful Entered Apprentice who stands in the north-east corner of the Lodge to the Worshipful Master who presides in the East, most humbly
and reverently bow.” (Masonic Rites and Wrong, p. 69.)
No problem with the words themselves--we would certainly agree that all will bow before and acknowledge the Lord’s authority and worthiness. And no problem with the use of “G” to refer to a recognition of God--just as there is no issue with the use of a cross or the fish symbol or a lapel pin or other such thing to show our devotion to Christ. The question that often comes to mind, however, when I see such an item on someone I don’t know very well is: “What does that symbol really mean to you?” For example, when I see celebrities weraing a cross, whose lives are obviously out of control or who are practicing overt immorality, I have to question their basic understanding of God, Jesus, the Bible and Christianity or I wonder if they attach some other meaning to the symbol entirely.
The same applies here. When Freemasonry claims that “G” is for God and having seen what we’ve studied, I am forced to consider what they might mean when they speak of “God.” As we go forward I think we will find the God of the Lodge is not the same God Christians worship.
For one thing, there is a extremely strong ecumenical spirit in Freemasonry. Earlier we mentioned the VSL (Volume of Sacred Law) which is always in the main Lodge on the altar. I noted that in the United States this is usually a Bible. However, that is not always the case. In a given Lodge in Utah it might very well be a Book of Mormon if the membership is comprised mainly of Latter-day Saints. If the Lodge happens to be in a nation where the primary religion is something besides Christianity, it is almost certain that the VSL will be something else rather than a Bible (a Koran, the Vedas, etc.). The point is that Masons believe that all religions are equally valid because of their insistence on the Fatherhood of God and the Brotherhood of Man. No true Mason will deny that. Consider the following quote from Freemasonry: A Way of Life (published by the Grand Lodge of Massachusetts) as cited by Tsoukalas: “Though religious in character, Masonry is not a religion, nor a substitute for one. It fosters belief in a Supreme Being--this being a prerequisite for membership. Freemasonry accepts good men who are found to be worthy, regardless of their religious convictions, and strives to make better men of them by emphasizing a firm belief in the Fatherhood of God, the Brotherhood of Man, and the immortality of the Soul.” (Masonic Rites and Wrongs, p. 18.) And in the ritual lecture for the Entered Apprentice we see the following: “By the exercise of brotherly love we are taught to regard the whole human species as one family ; the high and the low, the rich and the poor; who, as created by one Almighty Parent and inhabitants of the same planet, are to aid, support and protect each other. On this principle, Masonry unites men of every country, sect and opinion, and conciliates true friendship among those who might otherwise have remained at a perpetual distance.” (Masonic Rites and Wrongs, p. 70.)
This attitude sounds very positive in many ways especially with modern man’s emphasis on “tolerance.” However there necessary implications from such an approach. First, for someone who comes to the Lodge without the benefit of true Bible knowledge, it would easy to get the impression that because God is Father of all and because we are all brothers, one big family so to speak, therefore we are all in good standing with God. We have already addressed the fact that mankind, as depraved sinners, cannot get into heaven by means of their own goodness. The sinful nature we are born with and the sin we commit stands between us and God until we are reconciled through the atonement Jesus provides (Ephesians 2:1-3). Through the natural birth we are His children in the sense that He created mankind (Acts 17:28-29) but we need the second birth through faith in Jesus to be counted as God’s children in a spiritual sense. It is that status as spiritual sons and daughters of God which grants to us eternal life (John 1:12-13).
Perhaps a more direct issue to this discussion is that within the Lodge, God is never defined in precise terms. He is never thought of in specific ways. The website mystae.com quotes Freemasonry - A Journey through Ritual and Symbol by W. Kirk MacNulty: “Although Freemasonry requires each of its Candidates to confirm his belief in God, it does not expand on the subject but leaves religion and its practice to the individual Mason. As a result, men of all religious persuasions have been able to join in the study of Freemasonry's moral and philosophical principles.” In the personal notebook in my possession there is a page upon which is typewritten “The Grand Lodge erased the Ancient charges ‘to be true to God and the Holy Church’ and substituted this charge: ‘A Mason is obliged 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 charged in every country to be of the religion of that country or nation, moreover it was and yet it is now thought 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 that they may be distinguished whereby Masonry becomes the CENTER OF UNION, and the means of conciliating true Friendship among persons that must have remained at a perpetual distance.’ This charge was of unparalleled importance. It founded modern Speculative Freemasonry on the rock of non- sectarianism and the Brotherhood of All Men who believe in a common Father, regardless of His name or the way in whcih He is worshipped.” In his work, Introduction to Freemasonry, Carl Claudy writes that the Mason “may name Him as he will, think of Him as he pleases; make Him impersonal law or personal and anthropomorphic; Freemasonry cares not...God, Great Architect of the Universe, Grand Artificer, Grand Master of the Grand Lodge above,
Jehovah, Allah, Buddha, Brahma, Vishnu, Shiva, or Great Geometer...” (Cited by Ankerberg and Weldon, Cult Watch, p. 118).
Clearly the Masons do not want to identify precisely who God really is so that different “persuasions” may freely participate. That is why they couch His identity in such terms as Great Architect, Grand Artificer, Divine Artist and so on. These terms are all neutral. The conclusion must be then that, at the very least, Freemasonry thinks of all religions as the same and equally valid. Is that what the Bible teaches? Is that what Christians believe? The answer is a resounding “No!” This attitude and teaching of the Lodge should be an extreme problem for a Christian. We know that the Lord God, as revealed by the Bible, whom we worship requires that we reverence Him and Him alone. This is spelled out in both the Old Testament (Exodus 20:1-3) and in the New Testament (John 8:23-24; 14:6; Galatians 1:6-9; I Timothy 2:5).
Still, some Masons claim they have never seen a contradiction between their own practice of Christianity and the teachings of the Lodge. It could be that their Lodge is so dominated by Christians that everything done there reflects this and thus they have never personally seen an issue come up. However, if they have any biblical discernment at all they should be able to recognize that what Masons teach here is incompatible with the claims of Christ. And there have certainly been times where it has been made an issue. Jack Harris gives two instances which made him start thinking: “One evening following a meeting, the Chaplain closed his prayers with the phrase, “in the name of the Lord Jesus Christ.” An objection was given to this closing. Usually a universal quotation from the Masonic Manual (blue book) is given at the beginning and end of all prayers. I was shocked by this objection. I always thought that wherever God is worshipped and reverenced, even in the lodge room, a prayer should never exclude His Son, Jesus Christ. A second indication of deception surfaced the year I was installed as Worshipful Master. By appointment, I visited the Grand Lodge of Maryland and requested a Christian flag be placed next to my chair in the Lodge room. The Grand Master refused on the grounds that such a flag would offend our Jewish, Moslem, and Hindu members. The incident was very upsetting. My faith in Masonry was fading.” (Freemasonry, pp. 12-13.) Another former Mason, Edmond Ronayne also comments: “Freemasonry ‘carefully excludes’ the Lord Jesus Christ from the Lodge and chapter, repudiates his mediatorship, rejects his atonement, denies and disowns his gospel, frowns upon his religion and his church, ignores the Holy Spirit, and sets up for itself a spiritual empire, a religious theocracy, at the head of which it places the G.A.O.T.U.--the god of nature--and from which the one only living and true God is expelled by resolution...” (Cited by Ankerberg and Weldon, Cult Watch, pp. 119-120.)
Those are strong words indeed but they coincide with the concern I raised earlier in the lecture praising geometry. Harris agrees: “Masonry’s god is a force in nature, not a personal “Supreme Being.” If he were a personal god, then he would be named or identified in one of the world’s religions, but he is not.” (Freemasonry, p. 78.) Before we write off these charges as the rantings of two disenchanted former Masons let’s consider a quote from a widely recognized Masonic authority, Coil’s Masonic Encyclopedia, which states: “Men have to decide whether they want a God like the ancient Hebrew Jahweh, a partisan tribal god, with whom they can talk and argue and from whom they can hide if necessary, or a boundless, eternal, universal, undenominational and international Divine Spirit, so vastly removed from the speck called man, that he cannot be known, named or approached.
So soon as man begins to laud his God and endow him with the most perfect human attributes such as justice, mercy, beneficence, etc., the Divine Essence is depreciated and despoiled...The Masonic test is a Supreme Being, and any qualification added is an innovation and distortion... Monotheism...violates Masonic principles, for it requires belief in a specific kind of Supreme Deity.” (Cited by Ankerberg and Weldon, Cult Watch, p. 115.)
Ultimately, under the guise of unconditionally accepting all ideas about religion and “God,” the Masonic Lodge has set up its own god. This god is an impersonal, naturalistic, overruling force about which one can only discover the secrets through a progression through the degrees of Masonry until the true nature of these symbols and rituals is revealed. That this true is shown in later degrees (7th in the York Rite ‘Royal Arch’ and 20th in the Scottish Rite ‘Master of Symbolic Lodge’) when it is revealed that Masons know the secret name of God. It is said to be “Jahbulon” (According to Tsoukalas, pp. 182-3, Albert Pike in Book of the Words spells it “Jubelum” or “Jabulum”). There is disagreement between different authorities and sources but what seems to be universally agreed on is that the word is a compilation of three words (or names). Almost all are agreed that “Jah” or “Yah” is of Hebrew origin and refers to their God “Jehovah” or “Yahweh.” Most, including Albert Pike who pretty much created the Scottish Rite and once again the well respected Coil’s Masonic Encyclopedia, also agree that the “Bul” or “Bel” is of Assyrian or Phoenician extract and refers to their chief deities (Bel or Baal). And “On” is usually seen as Egyptian (or in Pike’s case, Hindu) in origin, perhaps representing Osiris (who has a prominent place in Masonic lore as well). The idea behind this Masonic teaching, whatever the particulars of the words/names involved, is that in reality these gods are, in fact, one. The Jews, Assyrians, Phoenicians, Egyptians, etc. all worshipped the same “God,” they just didn’t realize it. But now this “truth” has been revealed to the Masons. You can see why they wait until a person is well into his progression before this is taught.
Thus while the majority of American Masons may say and personally believe that the “G” of Freemasonry stands for the biblical God whom Christians worship, they do not understand what is really being perpetuated in the teachings of the Lodge. It is really a progression toward gaining alleged knowledge (lies really) that has been bandied about for centuries in the mystery religions of the ancient world. Again from the website mystae.com I found the following quotation from Manly P. Hall in his work Masonic, Hermetic, Quabbalistic and Rosicrucian Symbolical Philosophy “The ancient Mysteries did not cease to exist when Christianity became the world's most powerful religion. Great Pan did not die! Freemasonry is the proof of his survival. The pre-Christian Mysteries simply assumed the symbolism of the new faith, perpetuating through its emblems and allegories the same truths which had been the property of the wise since the beginning of the world. There is no true explanation, therefore, for Christian symbols save that which is concealed within pagan philosophy. Without the mysterious keys carried by the hierophants of the Egyptian, Brahmin, and Persian cults the gates of Wisdom cannot be opened.” Jack Harris asserts, “Why does Freemasonry warn its members to keep the rituals secret? It is because their rituals do not proceed from God, but instead are pagan in nature. About four hundred high Masons in this country will know exactly what is meant here. A Mason in a lodge room may not realize that the designs, setups, and movements are based on the worship of the sun and generative forces of nature, as practiced by the sex cults in ancient times.” (Freemasonry, p. 95.)
By now it should go without saying that the “G” (and other symbols) Masons so proudly display would not be appropriate for a discerning, Bible believing Christian.
The Third Degree--Master Mason
The last degree of the Blue Lodge is called the Master Mason. In the introduction to this section we noted that many in the organization feel that obtaining this level makes one as complete a Mason as one ever needs to be. Steven Tsoukalas com- ments: “The third degree of Blue Lodge Masonry...is considered the pinnacle of Freemasonry. Though there are higher numbered degrees in, for example, the York Rite and the Scottish Rite, from a strictly Blue Lodge perspective these are best seen as concentric circles extending outward from the pinnacle.” (Masonic Rites and Wrongs, p. 71.) It is very likely that those who are seeking the higher degrees and “deeper” knowledge might disagree with those sentiments and see these primary degrees as only the first stepping stones to true enlightenment.
Nevertheless, the third degree does complete the Blue Lodge cycle. One aspect of this that we have not seen before is how, to the Mason, this progression through the three degrees symbolizes a typical journey through life. Again, Tsoukalas summarizes it well: “The Entered Apprentice degree represents youth in time of learning; the Fellow Craft, manhood in time of work; and the Master Mason, old age in wisdom and the culmination of life leading to death.” (Ibid.) So it is that the third degree gives great emphasis to what becomes of a man at the time of his death. But there is also a considerable amount of other information dispensed--more more than in the second degree. Several objects and symbols are either introduced or more fully explained as to their meanings (e.g., the All-Seeing Eye, the Pot of Incense, the Forty-seventh Problem of Euclid, the Anchor and the Ark, the Scythe). This study will not spend time exploring such things but will instead concentrate on, most would probably agree, the single most important element of the third degree and perhaps of the entire Blue Lodge.
In looking at the second degree we saw the first of, according to the personal note- book in my possession, the “two most beautiful symbols and legends of Masonry” which was the Legend of the Winding Stair. Now we will see the second, namely, the Legend of Hiram Abif (some spell the last name Abiff) also known as the Legend of the Third Degree. To demonstrate how pivotal this teaching is we note that it is often included in the Landmarks of a recognized Masonic authority or a given Lodge. Note: Landmarks are simply laws of Freemasonry which are generally acknowledged to be true and not to be changed else the Masonic institution would “lose its identity and cease to be Masonry” (Personal notebook of former Mason). However, these supposed immutable laws seem to be undermined a bit by the fact that different Lodges and authorities often have different sets of Landmarks. Most sets do seem to have laws and themes in common with the main differences owing to either a desire to boil the list down to essentials or a wish to include more detail and nuance in the list. For instance, the Grand Lodge of Massachusetts has as Landmarks a list of only seven laws (with the legend of the Third Degree being the fourth) while Albert Mackey lists twenty-five (with the legend being number three). The rest of the list of seven seems to be numbers 18-21 and 23-24 in Mackey’s list, though not in the same order. In any event, the inclusion of the Hiramic legend in various sets of Landmarks speaks to its importance to Freemasonry.
What is the Legend and how is it presented in the initiation to the Master Mason degree? Much of the beginning is similar to the first two degrees--after some questioning, the candidate is blindfolded, led in with a cable-tow, ceremonially “threatened” with the consequences of revealing the secrets he is about to learn, and led to take the same sort of oaths as before. The ceremony is completed and a prayer is offered. Then the members listen as the Worshipful Master recounts the story of Master Hiram Abif.
First, a little background. The main character’s name is alleged to be found in the Bible, specifically I Kings 7:13-14, 40, 45b (cf. parallel passage II Chronicles 4:11-16). Hiram (or Huram--not to be confused with Hiram, king of Tyre who was also dealing with Solomon during this period) was a master craftsman who specialized in metalwork and oversaw the making of the bronze ornaments and tools of the Temple. From this brief and somewhat sketchy information about the real man, the Masons weave an interesting tale going well beyond the scope of the biblical revelation. Whether Masons truly believe the Legend as a tradition passed down or simply view it as an allegorical myth based on a nugget of truth is a matter of conjecture. It is likely that among the membership you would find some in both camps. Again we must note that there will be variations of both the telling of the Legend and the lessons inferred from it by the instructor according to the Lodge in which it is presented. Here we will try to give the common themes.
Apparently between King Solomon, Hiram king of Tyre and Hiram the master craftsman was shared the knowledge of a secret word which was in reality the true name of God (the ineffable name--though this specific fact is not revealed until later degrees are obtained as we saw previously). The word could not be spoken unless all three of them were in one place together. Three of Hiram’s assistants accosted him demanding that he share his secret. When he refused they killed him (some versions suggest they approached him separately and the third killed him but all were culpable). He was hidden by the assailants amidst the debris of the temple and then later moved and buried. His grave was marked with a sprig of acacia which, though broken off, subsequently budded and bloomed.
Before the three murderers could escape, the other Fellowcrafters involved in the construction of the temple noticed Hiram was missing and set out to find him. They discovered him because of the acacia and then captured the three murderers who confessed and were punished by death. The body of Hiram was recovered and they tried to raise him through means of the “grips” (secret handshakes) of the first and second degrees. These attempts failed. King Solomon himself then attempted to raise Hiram “by the strong grip of a Master Mason, or the Lion’s Paw of the Tribe of Judah.” (Official Cipher, Grand Lodge of Massachusetts, p. 164 cited by Tsoukalas, Masonic Rites and Wrongs, p. 76.) Apparently this ultimately fails, too, because the legend concludes by saying that Hiram, after being hidden first in the rubbish of the temple construction, and then quickly and secretly buried out on a hillside, now finally receives a decent and proper interment near Solomon’s temple.
What must be understood is that as the Worshipful Master is relating the tale various members of the Lodge are reenacting the legend in dramatic fashion. The candidate himself is Hiram the craftsman. The Worshipful Master becomes Solomon. Others (usually officers) play the roles of the three ruffian assistants and the two Fellowcrafters who try to raise Hiram’s body with the grips of the first and second degree. So the candidate is (theatrically) accosted, threatened, murdered, hidden, buried and raised by the various characters he encounters as the legend is unfolded.
The highlight of the ritual is when the Worshipful Master, as Solomon, using the grip of a Master Mason raises the candidate to the five points of fellowship. In other words they stand “foot to foot, knee to knee, breast to breast, hand to back, and cheek to cheek or mouth to ear.” (Jack Harris, Freemasonry, p. 91.) It sounds to me like a formal hug. As the Worshipful Master does this he whispers a word into the ear of the candidate. Since in the legend Hiram was not successfully raised the secret word could not be repeated because the three “Masters” were not now together. The word in effect became lost as the other two Masters eventually died (much of the Scottish Rite is concerned with the search for the lost word). However, Solomon substituted another word which is now revealed to the initiate--“Mah-Hah-Bone.” Nobody is sure what it means though some think it is derived from Hebrew and refers to a building or a builder. The word must not be repeated unless one is in the “five points of fellowship” position. (That condition would no doubt keep me from overusing it.) Thus a big secret is passed on to the new Master Mason.
There are several other elements related to the ritual with associated teachings. For example, the number three is prominent as there are three Grand Masters in possession of the secret word; three assassins with three different weapons which they used to attack Hiram; there are three gates where the ruffians met Hiram and through which he tried to escape; and then three burial places for Hiram’s body. Each of these elements is used to teach a moral lesson or to try to give the hearers something to think about.
But the overriding and overwhelming major lesson of the Legend of Hiram Abif (along with all the other symbols and teachings of the third degree) is the immortality of the soul and the hope of a glorious afterlife in the Grand Lodge above with the Great Architect of the Universe. Remember, this third degree points to that third stage of life in which old age followed by death becomes a prominent reality. Nevertheless, though death will eventually overtake each Mason’s body, his soul, like the acacia sprig, may yet bud and bloom in an eternal springtime.
There are a couple of concerns with this ritual that I will point out. Neither is new but both are worth reiterating. First, many sources (from both Masonic apologists and its critics) point to a close similarity between the Legend of Hiram Abif and the ancient Egyptian myth of the god Osiris. Osiris was also ambushed by a rival, murdered, disposed of, found (by his wife Isis), and eventually triumphs by becoming the ruler of the underworld. I will not belabor the point but once again we see a free intermingling or overlapping of the teachings of Freemasonry with paganism.
The second concern relates to this teaching of a hope or the promise of a glorious afterlife for the Mason. There are two parts to the concern. First, as we have already asked, “Upon what basis do Masons expect to be rewarded with such an existence after death?” We saw before from their own words that it is a hope based on being able to live well enough that the G.A.O.T.U. would accept them into his realm. Steven Tsoukalas cites the Murrow Masonic Monitor from the Grand Lodge of Oklahoma: “Remember, then, that as the body of G.M.H.A. [Grand Master Hiram Abif] was buried in the rubbish of the Temple, so must yours be buried in earth’s friendly bosom; as he was raised, so likewise must you be raised--not indeed, by the brotherly grip of an earthly master, but at the awful command of Him who rules the heaven and the earth,...Let the Temple, which you have this evening partly raised, be so beautiful, so adorned with Charity’s choicest jewels, and so acceptable to the All-Seeing Eye, that when, at the close of a virtuous life, you are summoned hence by the Omnific Word, you may be admitted to that glorious and celestial Temple, “that house not made with hands, eternal in the heavens.” (Masonic Rites and Wrongs, p. 79--emphasis mine.)
The “Temple...partly raised” is a reference to the new life Masons are being motivated to build through the teachings of the Craft. Thus, to be admitted to that “glorious and celestial Temple” this new life must be “beautiful...adorned with Charity...acceptable... virtuous.” It is obviously a performance based system of ultimate salvation. We have already pointed out that this is contrary to the biblical teachings regarding salvation (cf. Ephesians 2:8-9).
The second part of this concern about their teachings with respect to a glorious afterlife is that the Lodge holds that such salvation is equally available to all Masons regardless of what religion they observe or what god they worship. As we have seen, they consider this possible because, to them, all gods are merely different expressions of that one true universal spirit or “Father” over all. Further it is possible for anyone to act in a moral or virtuous manner no matter what religion he chooses to observe. Good works are universal and quantifiable. But, again, we have already seen that the Bible teaches that the only way to approach and worship God in truth is through Christ Himself (cf. I Timothy 2:5).
So we have briefly seen some of the rituals, symbols and teachings of Blue Lodge Masonry. This look has been sufficient to detect some serious concerns and problems which should deeply trouble any discerning Christian who is also a member of the Craft. We will not try to go further into the higher degrees of either the York or Scottish rites. From what I have read about them and from most other accounts and testimonies of those who have studied them more deeply, the teaching only gets more paganistic. Some have characterized the Scottish Rite as becoming occultic or Satanic in nature while the York Rite is sometimes defended as the “Christian” branch of Freemasonry. Whatever the case may be, they are both built on the foundation of the Blue Lodge which clearly teaches unbiblical views of God and salvation. That should be enough to reject the viability of simultaneously being a member of the Lodge and a believer in Christ.
We will ask one more question which I believe is extremely pertinent and also hotly debated between the defenders of Freemasonry and its detractors:
Is Freemasonry another religion?
This is the ultimate question for the Bible believing, discerning Christian. If Freemasonry is indeed a religion unto itself, then it is obvious a follower of Christ must not be involved due to the exclusive nature of the claims of Jesus and His requirements for His disciples. If it is not, however, then there is a possibility that a believer could be involved though it would mean having to try to ignore a lot of the issues noted above.
As we have already mentioned, there is much disagreement about whether or not Freemasonry constitutes a religion. Even among the members of the Lodge themselves there is not a consensus. On one side are those, like Alphonse Cerza (cited by both Steven Tsoukalas and Ankerberg and Weldon), who vehemently deny that Freemasonry is a religion: “The fact that so many clergymen of different denominations can be Masons and find no conflict in carrying on their duties is proof enough that Freemasonry is not a religion.” (Masonic Rites and Wrongs, p. 17.) He further lays out four points to make his case: “1) It does not meet the definition of a religion; 2) it offers no system or teaching of salvation; 3) it has no creed, no confession of faith, no theology, and no ritual of worship; and 4) it has no symbols that are religious.” (Cult Watch, p. 100.) Thomas Roy, former Grand Master of the Grand Lodge of Masschusetts wrote: “We have none of the marks of religion. We have no creed, and no confession of faith in a doctrinal statement. We have no theology. We have no ritual of worship. We have no symbols that are religious in the sense of the symbols found in church and synagogue. ...Our purpose is not that of a religion. We are not primarily interested in the redemption of man. We seek no converts. We solicit no new members. We raise no money for religious purposes....” (Cited by Tsoukalas in Masonic Rites and Wrongs, p. 19.)
There are several others who have written much the same. The main contention of this group of Masons (likely a large majority) would be that it is a fraternal organization, pure and simple, which only desires to have a positive effect and influence on society in general and also in the lives of the individual men who join. An important question might be, “Isn’t that enough?” If a group denies being a religion does that settle the matter? Shouldn’t they themselves have the right to define who and what they are without having to defend that definition? Tsoukalas makes a good reply to this question: “Whether Freemasonry is a religion depends not on what Masons consciously believe, but on what Masonic ritual actually means. The proof lies in the ritual itself, concerning which--remember--most Masons are uninformed.” (Masonic Rites and Wrongs, pp. 18-19.) So a better question might be: “You claim none of these elements are in your organization--but is that true?”
That this reply is appropriate becomes clear when one discovers that not all Lodge members and noted authorities agree that Freemasonry is not a religion. Some try to take a middle-of-the-road, straddle-the-fence approach by continuing to deny that the Craft is a religion but admitting that it is “religious in character.” (Grand Lodge of Massachusetts cited by Tsoukalas, Masonic Rites and Wrongs, pp. 17-18.) However, some have no trouble declaring that Freemasonry is a religion. At least two respected authorities have gone on record in making this assertion. Henry Wilson Coil who authored Coil’s Masonic Encylopedia writes: “The fact that Freenasonry is a mild religion does not mean that it is no religion.” (Cult Watch, p. 103.) Ankerberg and Weldon also refer to Mackey’s Revised Encyclopedia of Freemasonry in which Albert Mackey first gives a defintion of religion and then comments: “Freemasonry may rightfully claim to be called a religious institution.” (Cult Watch, p. 101.)
To decide for ourselves about this we must have a reasonable definition of what constitutes a “religion.” Tsoukalas borrows nine elements from the Encyclopedia of Philosophy, whose author, William P. Alston, says “when enough of these charac- teristics are present to a sufficient degree we have a religion.” They are the following:
1. Belief in supernatural beings (God or gods).
2. A distinction between sacred and profane objects.
3. Ritual acts focused on sacred objects.
4. A moral code believed to be sanctioned by God (or gods).
5. Characteristically religious feelings (awe, sense of mystery, sense of guilt,adoration), which tend to be aroused in the presence of sacred objects and during the practice of ritual, and which are connected in idea with God (or gods).
6. Prayer and/or other forms of communication with God (or gods).
7. A world view, or a general picture of the world as a whole and the place of the individual therein. This picture contains some specification of an overall purpose or point of the world and an indication of how the individual fits into it.
8. A more or less total organization of one’s life based on the world view.
9. A social group bound together by the above. (Masonic Rites and Wrongs, pp. 24-25.)
Let us review what we have found thus far to see if Freemasonry meets the above criteria.
Does the Lodge believe in a supernatural being?
Obviously, yes, who is referred to as the G.A.O.T.U. Coil comments: “Freemasonry certainly requires a belief in the existence of, and man’s dependence upon, a Supreme Being to whom he is responsible. What can a church add to that, except to bring into one fellowship those who have like feelings? ...That is exactly what the Lodge does.” (cited in Cult Watch, p. 101.)
Are there objects which the Craft recognizes as sacred and others seen as profane. Again, yes. We see them meeting in a temple, kneeling at an altar, upon which rests the Volume of Sacred Law. As he is accepted at various stages, an initiate is presented with a Lambskin Apron and instructed in the meaning of the letter “G.” Things that are “profane” could include the hoodwink which represents the candidate’s previous “darkness” before becoming a Mason. Tsoukalas comments that “The Rough Ashlar and the Perfect Ashlar are two examples. ‘By the Rough Ashlar we are reminded of our rude and imperfect state by nature; by the Perfect Ashlar, of that state of perfection at which we hope to arrive, by a virtuous education, our own endeavors, and the blessing of God.’” (Masonic Rites and Wrongs, p. 27.)
Are there ritual activities focused on sacred objects? Yes. One example is that as an initiate places his hands on the objects on the altar he makes sacred vows regarding his duties and responsibilities regarding his new station in the Lodge. Afterward he kisses the VSL. Next, is there a moral code sanctioned by God? It seems the main point of Freemasonry is that each member build and erect his “temple” (life) in a manner which would please God. The personal notebook of the former Mason I have alluded to previously quotes the September, 1932 issue of New Age magazine which says “The candidate seeking Masonic Light voluntarily makes a contract with the Fraternity--a contract the provisions of which Masonry fully expects him to fulifll honorably and ever observe. There are rules by which to be guided, regulations to be obeyee, vows to be remembered and put into daily practice! On the bottom of same page the following note is typed: “Whatever he believes to be the revealed will of the Grand Architect constitutes for him the spiritual trestle board--the rule and guide of his conduct.”
Is there the presence of religious feelings (awe, guilt, etc.) during the practice of ritual in a Masonic temple? This is subjective, of course, because no one can speak with certainty about the inner feelings of anyone else. But certainly it can be seen that the ritual, in the way it is conducted and by its various activities, is intended to communicate a somberness, a serious need for contemplation, a sense of mystery and so forth. For example, the blindfolding, the oaths, the emphasis on secrecy, the encouragement to proceed further in “Masonic light,” and many other elements, all seem calculated to contribute to inducing such feelings. One of those other elements is the next characteristic of religion which is prayer. This is a prevalent feature of Lodge meetings. Albert Mackey writes: “We open and close our Lodges with prayer; we invoke the blessing of the Most High upon all our labors; we demand of our neophytes a profession of trusting belief in the existence and superintending care of God; and we teach them to bow with humility and reverence at his sacred name.”(Cult Watch, p. 108.)
The next two elements of religion, a particular world view and the arranging of one’s life according to it based on the teachings of the religion is easy seen in Freemasonry. Their adherence to a moral code approved by the Great Architect is a major part of that. Tsoukalas points to and quotes their teaching about the Trestle-Board: “By the Trestle-Board, we are reminded, that as the operative workman erects his temporal building agreeably to the rules and designs laid down by the Master of the Trestle-
Board, so should we, both Operative and Speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the Supreme Architect of the Universe in the Book of Life, which is our Spiritual Trestle-Board.” (cited in Masonic Rites and Wrongs, p.36.)
Another big factor of this element has to do with the hoped for end result of all
their activity, namely, to be able to enter the Grand Lodge Above at death. You will remember that some Masonic authorities claimed to not be a religion partly because they offered no plan of salvation and were not mainly interested in the redemption of man. I would probably agree that most of the Lodge’s focus and activity is likely directed to the here and now in doing good, etc. However, there is certainly some degree of attention given to the hereafter. Ankerberg and Weldon quote Coil’s Masonic Encyclopedia which asserts: “Freemasonry has a religious service to commit the body of a deceased brother to the dust whence it came, and to speed the liberated spirit back to the Great Source of Light. Many Freemasons make this flight with no other guarantee of a safe landing than their belief in the religion of Freemasonry.” (cited by Cult Watch, p. 102.)
Alston’s ninth and final aspect of religion--a social group bound by the previous eight characteristics--is self-evident in the existence of the Lodge itself. So it is that we see that Freemasonry is clearly a religion based on a reasonable definition and the verifiable presence of those elements in the Lodge. Tsoukalas also gives information, elements and comparison of Freemasonry to some of the mystery religions prevalent in ancient Babylon, Egypt, India, etc. We will not explore these but simply mention that some of the things they have in common include the great use of symbolism, a system of gnosis (secret knowledge), and a great drama (e.g., legends of Hiram and Osiris), among others (cf. Steven Tsoukalas, Masonic Rites and Wrongs, pp. 84-90). We will conclude this section with one last quote from Henry Wilson Coil and a final thought: “That brings us to the real crux of the matter. The difference between a Lodge and a church is one of degree and not of kind. Some think because it [the Lodge] is not a strong or highly formalized or highly dogmatized religion, such as the Roman Catholic Church...it can be no religion at all. But a church of friends (Quakers) exhibits even less formality and ritual than does a Masonic Lodge. ...The fact that Freemasonry is a mild religion does not mean that it is no religion. (cited in Cult Watch, p. 103.)
If it is a religion, then a true Christian has no business being involved in it.
Sharing With and Witnessing to a Mason
If the person you are dealing with is a Mason but not a Christian then the first order of business is to witness to them of Jesus and the true nature of salvation which is dependent upon His finished work on the cross and His subsequent resurrection from the dead. It would seem that the biggest obstacle may be overcoming such a person’s ideas about obtaining heaven with his good works. This is not an unusual idea at all even among non-Masons. Thus I would recommend Ray Comfort’s method of evenagelism as detailed in The Way of the Master video series. It gets right to the point that none of us can be good enough to enter heaven on our own merit because we have all broken God’s law and continue to do so.
If the Mason you are talking to professes to be a Christian the task is to help him see that the Lord demands his entire allegiance. Points to bring up are how a Christian can call those who are believers in other faiths, creeds and gods a “brother?”; how faiths which are logically and diametrically opposed to each other can both be “true” and thus acceptable; that Masonry has its own idea and teachings about God and who He is if he will take the time to research and study.
Use previously referenced Bible passages to show that the claims of Christ are exclusive such as John 8:23-24 and 14:6; Galatians 1:6-9; I Timothy 2:5.
He may also (as many nominal Christians do) have bought into the idea of good works helping him get to heaven. You need to show him some scriptures about our helplessness to please God through our own goodness like Romans 3:23 and 4:1-5; Ephesians 2:8-9.
Help him to see that even though the Masonic Lodge may seek to accomplish good in society it is really another religion that many have decided to place their faith in rather than Jesus alone. Thus a discerning Christian should not want to be mixed up in it. Instead he should serve God through a good Bible believing church.
Conclusion
My hope is that through this brief study we have eliminated some of the mystery surrounding the Masonic Lodge among our members. Because of our better understanding I trust we may be in a better position to minister to those who may be deceived by its teachings and to stand up against its false teachings as we have opportunity to do so.