Freemasonry
Some of the strongest
opposition that my teaching has received has been by Masons. Also, some of
the most unusual teaching efforts have been in the climate of Masonry. I
say this because Masons often deny doctrinal assignments and, yet, they maintain
that they have taken an oath of secrecy; therefore, they cannot discuss the
matter. However, the mystique and esoteric nature of Freemasonry has long
ago been disclosed. One authority relative to Freemasonry wrote:
"Freemasonry alone
has no secret doctrine. Its philosophy is open to the world. Its modes of
recognition by which it secures identification and its rites and ceremonies
which are its method of instruction, alone are secret. All men may know the
tenets of the Masonic creed."(Encyclopedia of Freemasonry, Mackey, One
Volume edition, p. 799).
In 1970, there were an
estimated four million Masons in the United States comprising the order of
Freemasonry (A New Encyclopedia of Freemasonry, pg. 34). Many believe that
during the last ten years, Freemasonry has experienced a revival; therefore, the
present numbers are probably much greater.
Some view Freemasonry as
simply an innocent fraternal order made up of men who simply are attempting to
benefit humanity without any effort to compose a religious order, as such; much
less, a religious order that is replete with false doctrine and idolatrous
practices and views of God. There are a number of recognized works one can
consult to ascertain the basic nature and tenets of Freemasonry. Works such as
Lightfoot's Manual of the Lodge, Morals and Dogma, the
Encyclopedia of Freemasonry, and Duncan's Masonic Ritual and Monitor.
Duncan's Masonic Ritual and Monitor contains the rites and ceremonies of
the first seven degrees of the York Rite of Freemasonry. Morals And Dogma
of the Ancient And Accepted Scottish Rite of Freemasonry was written by
Albert Pike, a thirty-third degree Mason. Albert G. Mackey, who was also a
thirty-third degree Mason, and probably the greatest Freemason scholar of all
time, authored the Encyclopedia of Freemasonry. These works are viewed as
authoritative and accurate in setting forth the beliefs and practices of
Freemasonry and they, together with other works, shall be used to succinctly
present Freemasonry from a biblical perspective.
The
origin of Freemasonry. Tracing and establishing the precise
inception of Freemasonry is difficult, if not impossible. One thing we do
know, Freemasonry is not as ancient as some of the proponents of Freemasonry
want us to believe. One thing used to confuse is operative Masonry is
admittedly ancient (stone craft) and some deliberately confuse operative Masonry
with modern speculative Freemasonry. Consider the following statement from
Albert Pike:
"It sits apart from
all sects and creeds, in its own calm and simple dignity, the same under every
government. It is still that which it was in the cradle of the human race, when
no human foot had trodden the soil of Assyria and Egypt, and no colonies had
crossed the Himalayas into Southern India, Media, or Etrusia." (Morals and
Dogma, Pike, pg. 153).
One reason Freemasonry is
difficult to trace back in time is because many of its conceptual views and
practices are commonly seen as characteristic of a number of pagan religions
(the symbolism, rites, etc.). However, many historians site the year
1717 A. D. as an important year relative to Freemasonry (theYork Rite).
The year 1717 is actually sited by some as the official introduction of
Freemasonry. However, it could be that 1717 marked the convergence of
certain doctrines that came to be what we know as Freemasonry, this writer's
observation. Regardless, it is evident that Freemasonry does not go back
to the time of Solomon and Moses, as some claim. Moreover, ancient and
pristine Christianity knows nothing of Freemasonry
(see addendum). Esteemed Masonic scholar Albert Mackey wrote:
"Many years of
subsequent research have led me greatly to modify the views I had previously
held. Although I do not rank myself among those modern iconoclasts who refuse
credence to every document whose authenticity, if admitted, would give to the
order a birth anterior to the beginning of the last century, I confess that I
cannot find any incontrovertible evidence that would trace Freemasonry, as now
organized, beyond the Building Corporations of the Middle Ages." (Encyclopedia
of Freemasonry, Vol. 3,. Cp. Vol.1, pg. 87).
The
purpose of the lodge. Every active Mason is a member of a
specific lodge. There are many local lodges and then there are Grand
Lodges that are over the subjected lodges (each state has a Grand Lodge).
In the New Testament, we read of local churches that were totally autonomous and
overseen by the presiding elders (I Cor. 1: 2, Rom. 16: 16; Acts 14: 23, I Pet.
5: 2ff.). The church has Jesus as her head and is totally in subjugation
to Jesus' authority (Eph. 1: 22, 23). Those who contend that Freemasonry
is not a religion would have to view the lodge ("lodge" is used of the building
and the Masons in a geographic area who are members of that lodge) as simply a
place where men gather for humanitarian or educational reasons. Please
consider the following:
"7. It is a lesson,
which every Mason is taught at one of the earliest points of his initiation,
that he should commence no important undertaking without first invoking the
blessings of Deity -- hence the next step in the progress of the opening
ceremonies is to address a prayer to the Supreme Architect of the Universe. This
prayer, although offered by the Master, is to be participated in by every
brother, and, at its conclusion, the audible response of 'So mote it be'
should be made by all present. 8. The Lodge is then declared, in the name of God
and the Holy Saints John, duly opened. A Lodge is said to be opened in the name
of God and the Holy Saints John as a declaration of the sacred purpose of our
meeting; of our profound reverence for that Divine Being whose name and
attributes should be the constant theme of our contemplation, and of our respect
for those ancient patrons whom the traditions of Masonry have so intimately
connected with the history of the Institution." (Lightfoot's Manual of the
Lodge, pg. 2).
Based on the purpose and
activities conducted in the local lodge, it would appear to most discerning
people that Freemasonry is a religion. We saw this in view of the role of
public prayer, the "sacred purpose" of the lodge meetings, and "the name and
attributes of God are a constant theme" in the meetings.
Freemasonry a religion. I recall as a
young boy an issue arising in the Primitive Baptist Church in which I was
"brought up." A couple wanted to "move their letter" and the men of the church
had a problem. A meeting of the men was called and since it was viewed as a very
consequential meeting, the woman and young people were invited. I eagerly
attended with my mother and grandmother (I always wanted to learn and
observe situations). The preacher stated the desire of the couple to have
their letter accepted (join) and then stated that he (the man) was an
active Mason. The pursuant discussion emphasized the fact that the man was
already a member of a religion and that the Primitive Baptist Church did
not normally accept people who were concurrently
members of another religion. A vote was taken (the Primitive Baptist way
of doing things) and the majority voted to refuse to recognize the letter.
Masonry is a philosophy in that it inculcates philosophic principles.
Masonry is a philanthropic order because it renders charitable acts. Masonry is
philosophic and philanthropic in its essential organizational teaching, I might
add. Is Masonry, though, a religion? Let us consider a standard definition of
"religion" as offered by the Random House College Dictionary:
"1. A set of
beliefs concerning the cause, nature, and purpose of the universe, esp. when
considered as the creation of a superhuman agency or agencies usually involving
devotional and ritual observances and often specific and institutionalized set
of beliefs and practices....6. The practice of religious beliefs; ritual
observance of faith...." (pg. 1114).
Masonry (York and Scottish
Rites) certainly has a decided view of a Supreme Being and offers this teaching
regarding the cause, nature, and purpose of the universe as necessary doctrine
to the initial and continued acceptance of all constituents of Masonry. Masonry
engages in what could be called devotion in their ceremonies. Also, Masonry as
an entity stresses the observance of moral principles and purports to make man
better fitted to serve the "Divine Architect of the Universe" and secure an
everlasting place with Him.
As seen, The Encyclopaedia
of Freemasonry and Morals and Dogmas are two
esteemed works. Consider what these works say as to whether or not Masonry
is a religion:
"Masonry, then, is
indeed, a religious institution; and on this ground mainly, if not alone, should
the religious Mason defend it." (Ency. Of Freemasonry, pg. 729).
"Every Masonic
Lodge is a temple of religion and its teachings are instruction in religion..
Here we meet as brethren, to learn to know and love each other. This is the true
religion revealed to the ancient patriarchs; which Masonry has taught for many
centuries, and which it will continue to teach as long as time endures." (Morals
and Dogmas, pg. 213, 214.)
"On the contrary I contend, without any sort of hesitation, that Masonry is, in every sense of the word, except one, and that its least philosophical, an eminently religious institution - that it is indebted solely to the religious element which it contains for its origin and for its continued existence, that without this religious element it would scarcely be worthy of cultivation by the wise and good." (Ency. of Freemasonry, pg. 727.)
"The tendency of all true Masonry is towards religion. If it makes any progress, its progress is to that holy end. Look at its ancient landmarks, its sublime ceremonies, its profound symbols and allegories – all inculcating religious doctrines, commanding religious observance, and teaching religious truth, and who can deny that it is eminently a religious institution? (Ency. of Freemasonry, pg. 728.)
The use of religious titles.
The Christian is taught by the Bible to avoid religious titles (Matt. 23: 9).
Only God deserves such an appellative as "reverend" (cp. Ps. 111: 9). Yet,
the Mason who is the head of the Blue Lodge is called the "Worshipful Master."
It is indisputable to the
thinking person that Freemasonry is a religion, a competing religion, and a
religion that is replete with all sorts of symbolism, beliefs, and practices
that are not only contradictory to Bible teaching, but many of them originated
in the benighted pagan world. Freemasonry belittles the Bible and the God of the
Bible. Freemasonry is the epitome of the ecumenical posture and ultimate
compromise. Freemasonry goes beyond the teaching of Jesus and the
scriptures; thus, no salvation is found in Freemasonry (2 Jn. 9-11).
Freemasonry makes a mockery out of the true light offered by Jesus and makes a
false claim in its ability to provide salvation and an ultimate dwelling place
with the "Great Architect of the Universe." The oaths and symbolism
associated with Freemasonry are repulsive to the knowledgeable Christian.
Paul taught, "Proving what is acceptable unto the Lord. And have no
fellowship with the unfruitful works of darkness, but rather reprove them" (Eph.
5: 10, 11).
Before entering the Lodge as
an Apprentice or First degree and prior to advancing to each of the subsequent
degrees, the candidate must agree to take certain oaths. These oaths that
pledge the taker to secrecy and proper conduct toward Mason brothers are
spiritually objectionable. Can you imagine a Christian taking the
following oaths:
I, ___________, of
my own free will and accord, in the presence of Almighty God, and this
Worshipful Lodge erected to him and dedicated to the Holy Saint John, do hereby
and hereon most hail, forever conceal, never reveal any of the secret arts,
parts or points of the hidden mysteries of Masonry..And this I most solemnly and
sincerely promise and swear, with a firm and steadfast resolution to keep and
perform the same.binding myself under no less penalty than that of having my
throat cut from ear to ear, my tongue torn out by its roots, and buried in the
sands of the sea, at low-water mark, where the tide ebbs and flows twice in
twenty-four hours, should I, in the least, knowingly or wittingly violate or
transgress this my Entered Apprentice obligation.
So help me God, and keep me steadfast (Look To The
East, pg. 30, 31).
How unthinkable it is to take
such an oath of secrecy in view of the command to "prove all things" and be able
to provide an answer of defense (I Thes. 5: 21; I Pet. 3: 15). I knew one
Christian who suffered withdrawal action against him and ended up splitting the
church because he had taken an oath of secrecy and could not discuss his Masonic
involvement with his brethren in Christ!
Relative to the Second
Degree, the candidate makes the following vow:
"All this I most
solemnly and sincerely promise and swear, with a firm and steadfast resolution
to keep and perform the same.binding myself under no less penalty than that of
having my left breast torn open, my heart plucked from thence, and given to the
bests of the field and the birds of the air as a prey, should I, in the least,
knowingly or wittingly, violate or transgress this my Fellow Craft obligation.
So help me God and keep me steadfast" (Ibid., pg. 96).
Freemasonry, just like all
false religion, offers a claim that it cannot deliver, salvation outside of
Jesus (Acts 4: 12), 10, 11). It is my hope and prayer that this brief
study of Freemasonry will cause others to not join it and all Christians who are
Freemasons to renounce it. (For further study, read, "An
Exchange on Freemasonry".)
Addendum:
In London, England, in February of 1717, four
struggling Lodges reportedly met to form the Grand
Lodge of England. This formation is termed by Masonic scholars and historians as
a "revival of Freemasonry" (Encyclopedia of Freemasonry, Vol. 3. ed.,
Vol. 2, pg. 854). This claim of revival was itself challenged by some Masonic
writers of the 19th century. W. P. Buchan, a frequent writer in the London
Freemason (1871-1872), attacked the antiquity of Freemasonry by refusing to
extend its existence prior to 1717. He stated that "our system of degrees,
words, grips, signs, etc., was not in existence until about 1717 A. D." (Ibid.).