Freemasonry, as a fraternal organization has decreed an oath of secrecy and concealment among its members. Its influence and culture have varied perspectives that any general information pertaining to the brotherhood has remained materially inaccessible to us. Although claims of its founding have originated in England as early as 1717 the roots of the organization have been traced to exist during the medieval times (Roberts, 1969). Scholarly articles that studied the organization’s history and influence have formed varied perspectives that have created some confusion. Perhaps the esoteric terminology and references have been brought forward to accommodate a strict concealment that the group wishes to maintain. Or perhaps, the group as a whole wants to maintain the interesting aspect of its practice that has romantically linked itself with history and religion. A casual observer accustomed to academic work would find it boring but culture and folklore will create an important basis for its interest.
Volumes of the study on freemasonry deal with Europe because of its long time existence and origin in the area. The fraternity however is being questioned on its religious adherence and ceremonial practices. Knowingly some studies revealed that the group has no theological reason and therefore is not a religion. Some believed that the fellowship is just a refuge for rural and suburban retired gentlemen interested in the legacy of Masonry and trying to be a part of the bigger picture. Though its moral guidelines provided for brotherly love and moral virtues; its contribution to churches should be recognized in providing aid to religious practices (Kah, 1998). The encouragement of faith in God as part of its teachings has made it a bulwark against atheism and agnosticism (Weisberger et al., 610).
The problem with secret societies, freemasonry included is its ability to cast a shadowy influence on the world and their ability to resist being tracked down(MacPherson, 1995) . Some secret societies like the ancient order of the Knights Templar have been driven underground by the religion and belief they sought to uphold 600 years ago(Marrs, 1998). The group was intertwined in so much folklore that extracting the exact truth is quite impossible. They became victims of their own success during the era of the Crusades and became rich according to legend. By the 13th century they were arrested in France accused of homosexuality, devil worship and other unimaginable crimes. Later during the Inquisition they were tortured into admitting heresy, faced persecution and were later officially disbanded by the Pope and the Holy See (Waite, 1970).
Such unprecedented hunt down and punishments with other sects may have been the reason why fraternal orders and groups with different opinions from the powerful Catholic group sought to practice and observe their belief in secrecy. Others believed that Freemasonry meetings and gatherings are in total secrecy due to a sacrilegious dishonor of the biblical teachings. Yet, under the jurisdiction of the Grand Lodge in England, Freemasonry flourished. In the 1730s it was brought to the US particularly in Boston, Philadelphia, New York, and Charleston (Bullock, 1996). The concepts of love, honor, benevolence, gentility, and privacy was explained in Bullock and added that they were predominantly composed of merchants, physicians, lawyers, and soldiers.
Similarly, the question on the maintenance of the group’s secrecy is being questioned as secret signs and passwords were used by its members to recognize each other (Icke, 407). Its ancient practice was identified for its role in the American Revolution in 1750’s (Chamberlain; 1994) with membership growing in Boston, Philadelphia and other colonial cities (MacNulty, 1996). They were assimilated into the common setting of the individual’s diverse ethnic and religious backgrounds. Bullock provided that the Masons who embraced the revolutionary cause were inspired by the teachings of the order. The political involvement of Masonry developed the unrivalled interest in the secrets of the Craft (MacPherson, 1995: p 35). The Catholic Church however has a different basis for the condemnation of Freemasonry whose large membership is composed of Catholics. Its antipathy as a matter of historical importance points to the backgrounds for retribution due to the group’s violation of the Roman Catholic Church’s Canon Law (The Catholic University of America).
In other words, the vindictive penalty for any participation constitutes a censure for Masonic groups that includes denial of an ecclesiastical burial (The Catholic University). Officers of Masonic lodges are even subjected to a stiffer penalty than regular members who are Catholic. The church pronouncements took form in its constitutions and apostolic epistles issued by popes. The increasing harsh attacks condemned Freemasonry which brought forward the American Catholic society’s refusal to follow and freely support the Vatican’s position against Freemasonry. British Roman Catholics developed a similar attitude that heavily questioned the church’s condemnation of Masonry who has painted the practice as atheistic and anti-clerical (Coil, 1961). The policy statements of the religious congregation declared Freemasonry as an antithesis to the Catholic doctrines whose incompatibilities further enhance the secrecy of the group.
Ritual, symbolism and communication
Though hundred of articles are written about freemasonry, it should be noted that the any aspect of research cannot claim basis for facts because no one person has ever spoken for the whole Freemasonry group. The references used are generic in nature which coincides with any religion’s particular concept of God which is difficult to analyze. Whatever type of information the group has, one needs to understand first its history and the reasons for its existence.
The symbolism of freemasonry is permeated by the geometrical tools familiar to the medieval mason in their seal. Modern freemasonry was adapted when the craft began to admit members who were not actually masons such as military engineers and cartographers (Chamberlain, 1994). According to Bailey, the ancient religion is attested to by such symbols as the pyramids in Egypt and South America as an ancient mystery (Bailey, 32). More profoundly however are the group’s use of secret passwords which was used by traveling craftsmen to recognize one other (Carrico, 1994). Another important point in masonry groups is the coincidental existence of their lodges and the group’s symbolism (Burns, 1998). The most important facility of electronic mapping would offer in comparative mapping of masonic meeting places and those of known radical groups but whether this coincidence is important its validity is questioned (Roberts, 1994).
In the US Grand Lodges there is a certain amount of variation in their formulations but the differences are nearly always in phraseology, not in substance. Symbols, and emblems for the group does not necessitate any translation but is immediately understood by any normal man anywhere (Whisler) (Motts, 1994). Sign language and gestures constitute a universal communication for the freemasons along with emblems in their integration.
The masonic ritual makes use of the architectural symbolism of the medieval operative Masons to teach moral and ethical lessons in brotherly love and Truth (Hodapp, 2005). They use symbols that employ moral lessons communicated in the performance of an allegorical ritual based on biblical history of their own interpretation. Candidacy for an entrant progresses through degrees after gaining knowledge and understanding of himself, his relationship with others and his relationship with the Supreme Being (Waite, 1970). This ritual will be attended many times until it is understood by and within the bounds of his competence (Marrs, 1998).
Freemasons also use signs or gestures, handshakes and words to gain admission to their meetings and identify legitimate visitors (Denslow). There is no evidence that these modes of recognition were in use prior to the mid-1600s (Lowe, 1996). The easiest way to determine an operative Mason’s qualification was the quality of his work. (Coil, 1961: 306); (pp. 504-506). A lot of expose’ have tried to reveal these signs, grips and passwords however it has been stated that a lodge is free to create its own rituals (Hodapp, 61.). Further, Grand Lodges can change their rituals frequently (Robinson, 129). Ideologically any symbol or practice is therefore recognizable only for a particular time, and may not be accurate with respect to modern ritual.
Knowingly, the fraternal brotherhood has existing modes of recognition which are to be kept inviolate (Perkins, 1971). Some Masons really took to wearing the signs and symbols of the Craft on their uniforms that was used during the Civil War in order for other Masons to spare him from harm (Roberts, 1961).Within the Order’s rituals and teaching are certain traditional secrets in the form of passwords (Motts, 1994), test words and modes of recognition, entrusted to brethren when they are admitted, passed and raised (Baigent et al: 1983). These secrets can be classified as traditional but having a private, confidential or personal character (Bailey, 1957).
Numbers and figures in freemasonry maybe learned in music with three for the trinity, 12 for the apostles that may appear in three-note motifs or in the key of E-flat major which has three flats (Whisler). The Fibonacci sequence, in which each number in the series is the sum of the two before is another sophisticated methods (Baigent, 1983).
Freemasonry had flourished in Vienna in the late 18th century (Denslow) and The Magic Flute is in many ways a public relations campaign for Freemasonry (Burns, 1998). Masons would recognize the flute in the key of E-flat, in the three boys, in the three-note motifs said to echo the secret Masonic “knock”. It also refers to the three pillars of the Masonic temple of wisdom, beauty and strength (Whisler). Mozart, the composer became a Freemason in December 1784 and many of his musical works bear the hallmarks of the Craft (Mackay) the symbols were openly accepted. Goethe, another Freemason wrote “It is enough that the crowd should find pleasure in seeing the spectacle and at the same time its high significance will not escape the initiates”(Pike, 104-105).
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