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THE MASONIC LODGE:

Is It Compatible with Christianity?

by Steven Tsoukalas

Allen E. Roberts, in his The Craft and Its Symbols, writes, "You have entered a new world. Symbolically and spiritually you have been reborn. This started the moment you were prepared to become a Freemason."1

In his 1952 address to the Grand Lodge of Massachusetts, Grand Master Thomas S. Roy set the stage for modern Masonic apologetics. He stated:

"We have none of the marks of a 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 symbols are related to the development of the character of the relationship of man to man. They are working tools to be used in the building of a life. Our purpose is not that of a religion. We are not primarily interested in the redemption of man."2

Many Masons and non–Masons presume that Freemasonry (also known as the Masonic Lodge, the Lodge, Masonry, and the Craft) is simply a fraternal order. Consequently they view Masonry as posing no threat to Christian doctrine. In a sense, Freemasonry is one of the best–kept secrets in town.

Despite Masonic claims to the contrary, Freemasonry is not compatible with Christianity. Freemasonry has a theology, is interested in the relationship of man with God, and is interested in the redemption of man.

THE STRUCTURE OF FREEMASONRY

Freemasonry began in 1717 with the formation of the Grand Lodge in England and slowly developed into a specific organizational structure. It consists of Blue Lodge Masonry3 (the first three foundational degrees: Entered Apprentice, Fellow Craft and Master), Scottish Rite and York Rite Masonry (for those who have attained the Master Mason degree), and the Shrine (or Shriners, for many years limited to those who have completed the Scottish or York Rites.4) I shall concentrate only on the Blue Lodge degrees, for they are foundational and every Mason wishing to proceed to the other Rites must complete Blue Lodge. In other words, every man, in order to be called a Mason, must first enter Blue Lodge.

SOURCES AND METHODOLOGY

How one goes about the study of Freemasonry and how one forms an approach to reach Masons with the truth is vitally important. As Christians, we not only want to do our homework, but also be able to present our findings to Masons in an impeccable way. In short, we want to make our approach to Masons as airtight as possible.

The sources herein used for documenting Masonic teaching are Blue Lodge rituals and monitors from various Grand Lodges. Rituals (sometimes called "ciphers") contain ritual initiation procedures, secret handgrips and obligations, prayers and charges, and teachings pertaining to each degree of initiation. Many portions of the rituals are written in secret code, though portions of the teachings of the degrees often are spelled out. Monitors (sometimes called textbooks or manuals) are not coded (thus lacking the secret handgrips and obligations), but contain the ritual's symbolic lessons and lectures, prayers and charges of each degree, ceremonies of dedication and installation of Lodge officers, burial services, etc.

There is a reason for using rituals and monitors. The highest authorities in Freemasonry are individual Grand Lodges for each state, province, or geographic area. For example, the highest authority for Masons in Missouri is the Grand Lodge of Missouri; for Masons in Florida, the Grand Lodge of Florida, and so on. In turn, the highest authorities produce rituals and monitors for Masons within their jurisdictions.5

Therefore, there are no better sources from which to draw than Masonic rituals and monitors from various Grand Lodges. Indeed, here we stand on the safest ground possible, and in this sense the rituals and monitors are the "canon" of the Craft. Ritual is the heart of Freemasonry. Take it away and there is no Freemasonry. C. Fred Kleinknecht, Sovereign Grand Commander of Scottish Rite Freemasonry, Southern Masonic Jurisdiction, agrees: "The performance of the Ritual, the conferring of Degrees, is the only real business of Masonry. All the rest – the charities, the educational programs, the fun and fellowship – are outgrowths of the lessons taught in those Rituals."6

At this point the reader might assume that there would be great diversity of teaching among Grand Lodges. Such is not the case. We can expect a unified body of teaching in Blue Lodge rituals and monitors even though individual Grand Lodges produce them. Though they differ minutely in wording, in essence there is great uniformity. Thus we can safely say that although the Grand Lodges are individual authorities, Freemasonry as a worldwide institution has great uniformity in its teachings.

It now remains to address how one is to use rituals and monitors in conjunction with the conclusions of Masonic scholars who write books on Freemasonry. In the past, as well as in the present, the Christian apologetic for the most part began with the quoting of various Masonic authors' works, then ended with refutation based on the Bible. Though the latter must always remain, the former should change. The Christian should start with Masonic rituals and monitors, then proceed to biblical refutation.7 The educated opinions of Masonic scholars, then, should be cited to buttress conclusions and the teachings of ritual. There is a reason for this. All too often, Masons, when confronted with conclusions of certain of their brethren who are vastly more learned in Craft studies than they, push these conclusions away by stating, "that's his opinion." By directly citing Masonic ritual, the Mason must either face the official citation head on or ignore the obvious.

Lastly, two things should be noted. First, if a Mason does not claim to be a Christian, use the time with him by sharing the Gospel. Generally speaking, a non–Christian will not be concerned with how the Bible contradicts Freemasonry. If, however, a Mason professes Christ, then compare the teachings of Freemasonry with the Bible. And second, focus the discussion on the institution of Freemasonry rather than the individual. In other words, since Masons who profess Christianity often read Christian theology into the teachings of the Craft, we need to propose to them that the institution is not doing this. Rather, the institution is teaching about God and salvation to every Mason regardless of his personal religious persuasion.

FUNDAMENTAL PRINCIPLES

Before we begin a Christian theological critique of the Masonic Lodge, let us consider some fundamental principles that are crucial to the Christian approach. First, in order to be made a Mason, a man must profess belief in a Supreme Being.8 Second, to the institution of Freemasonry, it does not matter what god it is. It can be Krishna, Allah, Jesus, Brahman, Vishnu, Jehovah, the Great First Cause, etc.9 Third, men who do not believe in the biblical Christ do not have a relationship with the true and living God and are not going to heaven unless they place their trust in the biblical Christ (see John 8:2410 and John 14:6). Fourth (and here is the crux of the matter), even in light of the above, the Masonic Lodge gives to its initiates an all–encompassing Masonic Deity and a plan of salvation. Let's move now to the god of Freemasonry.

THE GOD OF THE LODGE

The issue of the Masonic god obviously is fundamental to our discussion. Freemasonry has a theology. The word "theology" means "a word about God."11 Thus, theology is the discipline of making statements about God.

Though Freemasonry allows its initiates their individual deities (as a prerequisite to admittance), corporately or institutionally Masonry has a "Deity" within which all these individual deities may be subsumed – The Great Architect of the Universe (GAOTU). In Masonic ritual, GAOTU is described and addressed as one Mason leads all the rest in prayer to this one deity, and all the Masons assembled find their individual deities within GAOTU. Note the following prayer in the opening of the Master Mason degree (also note that this is just one example of several prayers offered to GAOTU in the ritual of Freemasonry):

"Most Holy and Glorious Lord God! The Great Architect of the Universe, the giver of all good gifts and graces. ... In Thy name we assemble. ... And we beseech thee, O Lord God, to bless our present assembling, and to illuminate our minds, that we may walk in the light of thy countenance; and when the trials of our probationary state are over, be admitted into THE TEMPLE 'not made with hands, eternal in the heavens.'"12

Thus, when Christians, Hindus, Jews, and Unitarians are gathered in the Masonic Lodge for ritual, they all combine to pray to GAOTU. Because of this practice in ritual, Masonic authors are able to state:

"In his private devotions a man may petition God or Jehovah, Allah or Buddha, Mohammed or Jesus; he may call upon the God of Israel or the Great First Cause. In the Masonic Lodge he hears humble petition to the Great Architect of the Universe, finding his own deity under that name."13

Further,

"You have learned that Freemasonry calls God 'The Great Architect of the Universe.' This is the Freemason's special name for God, because He is universal. He belongs to all men regardless of their religious persuasion. All wise men acknowledge His authority. In his private devotions a Mason will pray to Jehovah, Mohammed, Allah, Jesus, or the Deity of his choice. In a Masonic Lodge, however, the Mason will find the name of his Deity within the Great Architect of the Universe."14

We gather from ritual (and it is buttressed by Masonic scholars) that GAOTU is a canopy deity, able to subsume all the different deities of Masons into himself. This is far removed from the biblical triune God, who is exclusively Father, Son and Holy Spirit.

Some Masonic apologists have criticized Christian apologists who make an issue of the phrase GAOTU, stating that Calvin used "Architect" to describe God.15 Though Calvin and Freemasonry use the phrase, the issue is the content of the phrase, not the phrase itself. Calvin obviously defined Architect vastly different from that of Masonry. His was the one true and living God who exists eternally as the Father, the Son and the Holy Spirit. Freemasonry's god is able to include within himself Vishnu, Brahman, the Great First Cause, Jesus, Allah and any other deity a man may confess.

Having discussed just who the Masonic god is, it now solicits the question, "What does this god offer?"

THE LODGE AND SALVATION

An apologetic often cited by Masons to escape the criticism that the Craft is a religion is that it offers no way of salvation: "Since Freemasonry is not a religion, and does not think of itself as a religion, it does not make pronouncements on the specifics of salvation any more than the U.S. Congress or the Boy Scouts of America."16 But Freemasonry makes pronouncements on the specifics of salvation, is interested in the relationship of man to God, and in the redemption of man. Later on I will show that it even makes pronouncements that deceased Masons are in the Celestial Lodge above.

IN SEARCH OF LIGHT

These specifics of salvation are given to Masons after they acknowledge that they are in darkness and in need of further light. Therefore, the quest for Masonic "light" first of all commands our attention.

Every Mason knows that Freemasonry is a search for "light." In ritual he is asked what he most desires. He answers "light" (Entered Apprentice degree), "more light" and "further light" (Fellow Craft and Master Mason degrees). He states this, at the command of the Lodge, because he is in darkness. But what kind of darkness is it? Physical? Moral? Spiritual? Let us examine ritual to seek the answer.

For the Entered Apprentice degree, the candidate is blindfolded (or "hoodwinked"), symbolizing he is in darkness and in need of light. He then is led, still blindfolded, to the Masonic altar, upon which rest the Three Great Lights in Masonry: the Volume of the Sacred Law,17 Square, and Compass(es). After kneeling before the altar and swearing an obligation in the presence of "almighty God," the blindfold is removed, symbolizing that he has come into light.

The Volume of the Sacred Law contains spiritual and moral light ("to rule and govern our faith"18). The Square symbolizes moral light (symbolizing the "squaring of actions"), and the Compass moral light as well ("the Compass to circumscribe our desires and keep our passions within due bounds with all mankind, most especially with our Brothers in Freemasonry"19). If the candidate's blindfold is removed in the presence of the Three Great Lights, and these emit moral and spiritual light, then conversely the darkness the candidate is said to be in is moral and spiritual.

For Masons claiming to follow Christ, this presents a contradiction to the teachings of the Master and His apostles. Having been justified by faith in Christ, the Christian no longer is in darkness. Christ calls His own the light of the world because they are beacons of light to a lost and dying world (Matthew 5:14–16). Paul wrote that we were once darkness, but now we are light in the Lord. As a result we are to walk as children of light (Ephesians 5:8). Following Christ means no longer walking in darkness (John 8:12). But right off the bat in the first degree, the Mason who professes Christ is admitting he is in darkness.

WHAT MUST I DO TO BE SAVED?

Sometimes Masons, because they themselves do not detect the salvation teachings of the Lodge, assure concerned Christians that "light" simply means the teachings of Freemasonry. But it still demands the question, "What are the teachings of Freemasonry?" Consider the following Masonic lessons that specifically refer to the afterlife.

First is a lesson given to Masons at or sometime after they are presented with a white Lambskin Apron:

"The Lamb has in all ages been deemed an emblem of innocence. He, therefore, who wears the Lambskin, as a badge of Masonry, is thereby continually reminded of that purity of life and rectitude of conduct which is essentially necessary to his gaining admission into the Celestial Lodge above where the Supreme Architect of the Universe presides."20

Second is the lesson of the Common Gavel:

"The Common Gavel is an instrument made use of by operative Masons to break off the rough and superfluous parts of stones, the better to fit them for the builder's use; but we, as Free and Accepted Masons, are taught 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 that spiritual building, that house not made with hands, eternal in the heavens."21

In our first quotation, we have a sacred object (the Lambskin Apron) that, when worn, reminds the Mason of purity of life and conduct which is essential to gaining admission into the Celestial Lodge above. In the greater context of Masonry, which promulgates a god other than the true and living God, this can in no way square with Christian theology. Masonry as an institution here implies that if a Mason, whether he be Hindu, Buddhist, Unitarian or Muslim, leads a pure life he may enter heaven. Biblically, however, only those who believe in Christ will enter heaven, with works following that are brought about by God through Christ (Ephesians 2:8–10). In short, Freemasonry errs when it applies the lesson of the Apron to those who reject Christ, for Christ is the only way (John 14:6).

Masons may argue that even though a man rejects Christ, it is true for him that he is going to heaven. That, they say, is all the Lodge is affirming. But the Bible teaches that none who reject Christ will go to heaven. Thus, Freemasonry's lesson of the Lambskin Apron is a false lesson. It undercuts the Gospel of Christ and in effect denies the purpose of Christ's incarnation by applying this lesson to those who reject Him.

The lesson of the Common Gavel presents further theological problems for the Lodge, and when we interpret it we see that the Lodge is not affirming what its initiates deem true for themselves. Rather, the Lodge is affirming what it, as an institution, deems true.

The Common Gavel lesson lays out a way of salvation, the specifics of salvation, and again Christ is nowhere mentioned. Consider its use of "thereby" ("thereby fitting our minds as living stones...") in the above citation. This is an adverb and serves grammatically to make the "divesting [of Masons'] hearts and consciences of all the vices and superfluities of life" necessary for the fitting for heaven! Suppose I were to say, "Today I went to the hardware store and purchased mortar and stones, thereby enabling me to build a stone wall." In this statement the adverb "thereby" signals to us that in order to fulfill my goal of building a stone wall, it was necessary that I purchase mortar and stones. So, how do Masons get to heaven? By "divesting our hearts and consciences of the vices and superfluities of life," says the Lodge.

Further, Masonry applies this lesson to those who reject the biblical Christ. The two biblical verses alluded to in this Masonic lesson are 1 Peter 2:5 ("You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ," NIV) and 2 Corinthians 5:1 ("Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands," NIV).

In these verses, belief in Christ must first occur if anyone is to become a living stone and possess the hope of that spiritual building not made with hands, eternal in the heavens. Freemasonry has wrenched two Christ–centered passages from their contexts in the name of Masonic non–sectarianism. Christians are the living stones and the holy priesthood, offering up spiritual sacrifices to God through Jesus Christ (1 Peter 2:5). In the 2 Corinthians passage, the pronouns "our" (specifically in the Greek) and "we" (implied in the Greek verb) do not signify all people, but only those who know Christ. Note also the introductions to both of these letters. They are addressed to Christians (2 Corinthians 1:1; 1 Peter 1:1–2).

Moving on, the third section of the Master Mason degree contains a lecture on the symbolism of the Three Steps. They are emblematic of three stages of human life: youth, manhood and old age.

"In Youth, as Entered Apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in Man hood, as Fellow Crafts, we should apply our knowledge to the discharge of our respective duties to God, our neighbor, and ourselves; so that, in Age, as Master Masons, we may enjoy the happy reflection consequent on a well–spent life, and die in the hope of a glorious immortality."22

In the above, the phrase "so that" signals a resultant clause. Dying in the hope of a glorious immortality is the result of all that precedes in this particular lecture. Thus, this is akin to the lesson of the Common Gavel. It lays out for the Mason the specifics of salvation (or the hope of salvation) by pronouncing what a man should do to obtain it. And it does so to those who reject the biblical Christ.

MORE TEACHINGS OF SALVATION

Following are more statements from rituals and monitors regarding salvation:

"The Covering of a Lodge is no less than the clouded canopy, or star–decked heaven, where all good Freemasons hope at last to arrive... ."23

"By the Rough Ashlar [stone] 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... ."24

"Yet that ALL–SEEING EYE [an emblem for GAOTU] Whom the sun, moon and stars obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, and will reward us according to our merits."25

THE LEGEND OF HIRAM ABIF

As mentioned before, Freemasonry is a system of morality, veiled in allegory and illustrated by symbols. We have examined some of the symbolism of the Craft. Now let us examine the central allegory and symbolic legend of the Masonic system of salvation – the Legend of Hiram Abif. So important is this Legend, so necessary is its adaptation into the Mason's life, that it is considered "the most important and significant of the legendary symbols of Freemasonry."26

The biblical Hiram (or Huram) Abif is mentioned in 1 Kings 7:13–45 and 2 Chronicles 2:13–14; 4:16. Freemasonry follows the biblical record by mentioning that Hiram helped King Solomon build the Temple of Yahweh. Masonry, however, departs from the biblical record in what follows.

Masonic legend informs us that Hiram, during the construction of King Solomon's Temple, was assassinated by three "ruffians." These ruffians demanded that Hiram give them the secrets of a Master Mason.27 It was Hiram's refusal to betray the secrets of Masonry that caused his death. The ruffians then buried the body in the rubbish of the Temple until "low twelve" (midnight). They then took the body on a westerly course and buried it on a hill west of Mount Moriah, in a grave dug due east and west.

They completed the process by placing a "Sprig of Acacia"28 (or evergreen) on top of the grave. Meanwhile, a search party had been sent out to search for Hiram. Seeing the Sprig, and how easily it was pulled up out of the ground, signaled to the party that something was not right. The ruffians then were captured and executed by King Solomon, and the search party returned to dig up the putrid remains of Hiram. As they attempted to raise Hiram's corpse out of the grave, they failed because the handgrips (the secret handgrips of Entered Apprentice and Fellow Craft) used to clasp Hiram's hand slipped, due to the rotting of his flesh. But the third grip (the "strong grip" of a Master Mason, or the "Lion's Paw of the Tribe of Judah"29) succeeded in raising Hiram up. Finally, the remains of Hiram were taken to a place near the Sanctum Sanctorum (or Holy of Holies of Solomon's Temple) and buried once again.

During the third (Master Mason) degree, the candidate plays Hiram Abif in a drama put on by the Lodge. Wearing a blindfold, he is accosted by three Masons playing the ruffians, and symbolically killed by a blow to the head (he is tapped on the head with a soft instrument, pushed over, caught on a sheet, and instructed to lie motionless on the floor). A prayer is then offered to God:

"Thou, O God, knowest our down–sitting and our up–rising, and understandest our thoughts afar off. ... Man that is born of woman is of few days, and full of trouble. He cometh forth as a flower, and is cut down. ... For there is hope of a tree if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth away; yea, man giveth up the ghost and where is he? ... Yet, O Lord! have compassion on the children of Thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. Amen."30

Finally, he is "raised" up by the strong grip.

What are we to make of this? All Masonic scholars and Grand Lodges see in the allegorical Legend of Hiram either the teaching of the immortality of the soul (majority view31) or the resurrection of the body (minority view32). The Legend of Hiram should not be discarded by the Mason, for its allegory is designed to impress upon the mind something far more than mere play in the Lodge room. Masonic scholar Allen Roberts writes:

"The lessons found in the Legend of Hiram Abif reach to the roots of the soul and spirit. They are instilled in the heart forever. You were an active participant, so that these lessons would be deeply implanted, never to be lost."33

With this statement, Roberts should receive a loud Masonic "Amen" or "So Mote It Be," for with the completion of the drama of the life, death, and "raising" of Hiram, the initiate identifies with Hiram. The Grand Lodge of Massachusetts states that the candidate "identifies himself with the Master [Hiram] and, to that extent, becomes immortal."34 Hiram is the great figure of Freemasonry. During the ceremony of dedicating a Masonic Temple in Massachusetts, a song may be sung, part of which reads, "And ever remind us of Him who was slain; Like Him may we suffer, like Him when we die, Be raised from the grave into glory again."35 In the greater context of Masonry and its non–sectarianism, who else could this be but Hiram? Hiram is such a central figure in the Masonic scheme of salvation that a few Grand Lodges have boldly stated,

"Then let us imitate the good man [Hiram] in his virtuous and amiable conduct; in his unfeigned piety to God; in his inflexible fidelity to his trust; that we may welcome the grim tyrant Death, and receive him as a kind messenger sent from our Supreme Grand Master, to translate us from this imperfect to that all–perfect, glorious and celestial Lodge above, where the Supreme Architect of the Universe presides."36

The Grand Lodge of Kentucky at one time saw in this "identification" with Hiram something that should raise the eyebrows of every Christian. In the introductory section of the 1946 edition of the Kentucky Monitor we read,

"All [antiquity] believed in a future life, to be attained by purification and trials; in a state or successive states of reward and punishment; and in a Mediator or Redeemer, by whom the Evil Principle was to be overcome and the Supreme Deity reconciled to His creatures. ... The Hindus called him Krishna; the Chinese, Kioun–tse; the Persians, Sosiosch; the Chaldeans, Dhou vanai; the Egyptians, Horus; Plato, Love; the Scandinavians, Balder; the Christians, Jesus; Masons, Hiram."37

Further issues rise to the surface regarding this Masonic drama play. For example, the similarities of Masonic Hiramic Legend drama play with the drama plays of the ancient pagan Mystery Religions have been noted by more than one Masonic scholar.38 And non–Masonic writers have documented the ancient Mysteries and their legends of the life, death and subsequent palingenesis (rebirth) of cult deities or heroes.39 Scenic and dramatic plays were re–enacted by adherents, representing generally that even though death will take the initiate, he can nonetheless die with better hopes. It therefore comes as no shock to read:

"The presence in the modern Masonic system, of many of the emblems, symbols and allegories of the ancient Temples of Initiation, as well as certain rites performed therein, has persuaded the most learned among Masonic scholars to conclude that Masonry is of very ancient origin, and is, in some aspects, the modern successor of, and heir to, the sublime Mysteries of the Temple of Solomon, and of the Temples of India, Chaldea, Egypt, Greece, and Rome, as well as the basic doctrine of the Essenes, Gnostics and other mystic Orders."40

"THEREFORE..." MASONIC FUNERAL AND MEMORIAL SERVICES

In the United States it is the practice of every Lodge to perform Masonic funeral services and memorial services for deceased brethren. These take place in funeral homes, at gravesites and in Masonic Temples. Most Grand Lodges limit the honor only to deceased Master Masons.41 Some, however, will honor any Mason who dies while in good standing with his Lodge.

Given the teachings of Freemasonry that have been documented in this article, it should not surprise us to find statements in Masonic funeral and memorial services to the effect that brother so–and–so, whether he be Hindu, Muslim, Jew, Buddhist, Unitarian or Christian, is in the Celestial Lodge above. I often ask Masons this question: "On what grounds do Grand Lodges affirm that deceased Masons have ascended to the Celestial Lodge above?"

After close examination of ritual, there can be only one answer – the system of works righteousness (and salvation apart from Christ) that is taught within the ritualistic system of Masonry and the identification of the initiate with Hiram Abif.

Following are short quotations from funeral and memorial services of 14 Grand Lodges.42

"Most Glorious God ... after our departure hence in peace and Thy favor, we may be received into Thine everlasting kingdom, and there join in union with our friend."43

"He [deceased] has passed out of the love of human hearts to a higher, better love; out of the dim lights of the lodge on earth to the brighter, glorious Lodge above."44

"...we have the assurance that Thou hast taken to Thyself his soul. ... Masons believe sincerely that when life on earth comes to a close, the soul is translated from the imperfections of this mortal sphere to that all–perfect glorious and celestial Lodge above."45

"We commit the body of our brother to the kindly embrace of mother earth ... but his spirit has winged its flight to that blissful Lodge which will remain open during the endless ages of eternity."46

"We firmly believe our Brother has but heard the invitation – 'come thou blessed, inherit the kingdom prepared for you.'"47

"Farewell, brother! Our faith, our hope, our assurance is that we shall meet again around that celestial altar, where with songs of praise we unite to hail the Supreme Grand Master."48

"...life on earth is but a phase of that abounding and eternal life which we share with thee [God]."49

"In memory of our departed brethren, I deposit these white flowers, emblematical of that pure life to which they have been called."50

"Unto Almighty God we commend the soul of our departed Brother; we commit his body to the ground; ... earth to earth, ashes to ashes, dust to dust; in the sure and certain hope of the resurrection unto eternal life."51

"Let us express our respect and esteem for these Brethren who have laid down their working tools of life and have been admitted with that the [sic] Temple of the Celestial Lodge above, where the Supreme Architect of the Universe presides."52

"As we mourn the departure of our Brother from the circle of our Fraternity, we believe that he has entered into a higher Brotherhood, to find rest from earthly labors and refreshment from earthly cares."53

CONCLUSION

Freemasonry takes men of different religions, initiates them into its spiritual fold in the name of GAOTU, provides for them a way of salvation and, as we have seen in more than a few cases, declares that its deceased brethren have entered the Celestial Lodge above. Since belief in Christ is absolutely necessary for one to be saved, Freemasonry, if it continues to promulgate such teachings, will always be at odds with the Christian faith. Christians, therefore, should have nothing to do with Freemasonry because it undercuts the Gospel of Jesus Christ. Churches and denominations should educate themselves regarding Masonry and take a stand against it.

Endnotes:

  1. Allen E. Roberts, The Craft and Its Symbols: Opening the Door to Masonic Symbolism. Richmond, Va.: Macoy Publishing and Masonic Supply Co., 1974, pg. 3.
  2. Cited in Alphonse Cerza, Let There Be Light: A Study in Anti–Masonry. Silver Spring, Md.: The Masonic Service Association, 1983, pg. 41.
  3. Blue Lodge Masonry is sometimes called Symbolic Lodge Masonry or Craft Masonry.
  4. The requirement that only full Scottish Rite Masons and full York Rite Masons can become Shriners has recently changed. The 128–year–old rule was voted out by delegates at the July 2000 Imperial Council Session for the Shrine of North America. Now candidates for the Shrine may simply be Blue Lodge Freemasons. See "Shrine Votes to Change Rules for Admission," The Northern Light, August 2000, pg. 17.
  5. There is no one central governing Grand Lodge for all Freemasonry worldwide. Individual Grand Lodges are the authorities.
  6. C. Fred Kleinknecht, "Reality and Ritual," Scottish Rite Journal, February 1995, pg. 6, emphasis added.
  7. Rituals and monitors can be found in some used bookstores and from some ex–Masons. Also, you may contact Christian ministries who specialize in Freemasonry (write to Ephesians 5:11, Inc., P.O. Box 291, Fishers, IN 46038 or Sound Doctrine Ministries, P.O. Box 1962, Exeter, NH 03833).
  8. In all Blue Lodge rituals, the candidate is asked, "In whom do you place your trust?" The candidate answers, "In God."
  9. See William A. Carpenter, The Exemplar: A Guide to a Mason's Actions. Grand Lodge of Free & Accepted Masons of Pennsylvania, 1985, reprinted 1995, pg. 9.
  10. Christ demands absolute belief in who He is. Consider John 8:24 and the "I am" statement: "If you should deny that I am, you will die in your sins." The same phrase (Greek hoti ego eimi, that I am ) is found in the LXX of Deuteronomy 32:39 and Isaiah 43:10. Just as Yahweh demanded acknowledgment and belief in who he is, and stated so to the Israelites, the children of Abraham, so does the Son of God demand the same (in the immediate context) of the descendants of Abraham. By making such a statement, Christ surely applies to Himself the majestic glory that is due only to Yahweh. Carrying this to our present situation, all must acknowl edge what Christ claimed to be if they are to have eternal life. And since we worship the true and living God through Christ, come to the Father through Christ, and can truly love God only through and in Christ, if Christ is defined outside the biblical witness, the result is a christ not of the Father, a counterfeit christ (see 2 Corinthians 11:3–4), a christ not able to save.
  11. From the Greek theos (God) and logos (word). Taken from G.W. Bromiley, ed. The International Bible Standard Encyclopedia. Grand Rapids, Mich.: William B. Eerdmans Publishing Co., 1988, s.v. "Theology," vol. 4, pg. 826.
  12. Henry Pirtle, arr., Kentucky Monitor, Grand Lodge of Kentucky, 1990, pp. 214–215.
  13. Carl H. Claudy, Introduction to Freemasonry. Washington, D.C.: The Temple Publishers, 1959, vol. 1, pg. 37.
  14. The Craft and Its Symbols, op. cit., pg. 6.
  15. See Gary Leazer, Fundamentalism & Freemasonry: The Southern Baptist Investigation of the Fraternal Order. New York: M. Evans and Co., 1995, pp. 156–157. Leazer quotes from Wallace McLeod's The Grand Design. Des Moines: Iowa Research Lodge No. 2, 1991, pg. 108.
  16. Fundamentalism & Freemasonry, op. cit., pg. 174.
  17. This may be the Bible or any other "holy book" the candidate chooses. The Hindu may choose the Upanishads, the Muslim the Quran, etc. Thus, Freemasonry as an institution does not regard the Bible as the only holy book. See, The Exemplar: A Guide to a Mason's Actions, op. cit., pg. 57.
  18. The Work [ritual]. Grand Lodge of Ontario, 1967, pp. 84–85.
  19. The symbolism of the Square and that of the Compass are taken from the Official Cipher. Grand Lodge of Masons in Massachusetts, 1989, pg. 30, decoded.
  20. Glen R. Abshire, ed., Murrow Masonic Monitor. Most Worshipful Grand Lodge of Ancient, Free and Accepted Masons of the State of Oklahoma, reprinted 1988, pg. 37.
  21. Official Cipher. Grand Lodge of New Hampshire, F. & A.M., third printing, 1987, pg. 20.
  22. Florida Masonic Monitor. The Grand Lodge of Free and Accepted Masons of the State of Florida, 1992, pg. 119.
  23. Missouri Cipher. Grand Lodge A.F. & A.M. of Missouri, 1993, pg. 55. Contained in the Entered Apprentice degree.
  24. Ibid., pg. 57.
  25. Monitor of the Lodge. Grand Lodge of Texas, A.F. & A.M., reprinted 1992, pg. 90.
  26. Albert G. Mackey, Encyclopedia of Freemasonry. Revised and enlarged by Robert I. Clegg. Richmond, Va.: Macoy Publishing and Masonic Supply Co., 1946, vol. 1, pg. 577.
  27. One of these secrets is the true understanding and pronunciation of the Divine Name (YHWH). With the death of Hiram this was lost. Thus it became what Masonry calls "The Lost Word." Consequently, for the adept Mason, his quest is to seek after this Word.
  28. "But, when we look forward to the acacia, which budded and bloomed at the head of the grave, we are reminded of the immortal part, the spirit or soul of man, which will live when time shall be no more" (California Cipher. Richmond, Va.: Allen Publishing Co., 1990, pg. 178, decoded).
  29. That this is a reference only to Christ (see Revelation 5:5) is masonically far–fetched. Such sectarianism would not be part of the true Masonic system: "The expression does not, of necessity, refer to Jesus of Nazareth, though the Christian Mason may so interpret the name if he desires. The Lion of the Tribe of Judah also describes the Messiah of the Jewish Mason or the mediator of some of the ancient religions of the East" (Mentor's Manual. Grand Lodge of Georgia, reprinted 1982, pg. 59).
  30. Manual of the Miami Valley Lodge. Dayton, Ohio: Free and Accepted Masons of Dayton, Ohio, 1920, no. 660, pp. 50–51. This prayer is the same in essence in all rituals.
  31. The majority view of the immortality of the soul is held, for example, by Albert Mackey (The Symbolism of Freemasonry. Chicago: The Charles T. Powner Co., 1975, pp. 233–234), Carl Claudy (Foreign Countries. Richmond, Va.: Macoy Publishing and Masonic Supply Co., 1971, pp. 136, 11), Joseph Fort Newton (The Builders. Lexington, Mass.: The Supreme Council, 33rd Degree, A. A. S. R., Northern Masonic Jurisdiction, United States of America, 1973, pp. 262–263), the Grand Lodges of Louisiana (G.C. Huckaby, comp., The Louisiana Monitor. Walker, La: Lavergne's River Parish Press, 1988, pg. 134), Texas (Monitor of the Lodge, pg. 78), Washington (Thomas Milburne Reed, comp., Washington Monitor and Freemason's Guide. Grand Lodge of Washington, 1983, pg. 67), Alberta, Canada (Lodge Plan for Masonic Education: Mentor's Guide. The Grand Lodge of Alberta, A.F. & A.M., 1993, pg. 66), and New York (The Standard Work and Lectures of Ancient Craft Masonry. The Grand Lodge of Free and Accepted Masons of the State of New York, 1964, pg. 222, decoded).
  32. The minority view of resurrection is held, for example, by Roberts (The Craft and Its Symbols, pg. 87), the Grand Lodge of Oklahoma (Murrow Masonic Monitor, pg. 94), and the Grand Lodge of Missouri (Missouri Cipher, pg. 114).
  33. The Craft and Its Symbols, op. cit., pg. 81.
  34. William F. Carr, et al., Freemasonry in Massachusetts: A Handbook for Members. Boston: The Grand Lodge of Masons in Massachusetts, 1996, pg. 54.
  35. Masonic Trestle–Board [monitor]. Boston: Grand Lodge of Massachusetts, 1979, pg. 134.
  36. North Dakota Monitor. Grand Lodge, A.F. & A.M. of North Dakota, 1965, pp. 144–147. Also found in the monitors of Florida, New Mexico and Louisiana.
  37. Henry Pirtle, arr., Kentucky Monitor. Louisville: The Stan dard Printing Co., 13th ed., 1946, pg. xv. This is no longer printed in current editions of the Kentucky Monitor. We, however, must still ask the question to Masons: "Why was it at one time included?"
  38. See, for example, The Symbolism of Freemasonry, op. cit., pp. 39–44, 228–246, and W.L. Wilmshurst's The Meaning of Masonry. New York: Bell Publishing Co., 1980, pp. 170–216.
  39. See Walter Burkert, Ancient Mystery Cults. Cambridge, Mass.: Harvard University Press, 1987, pp. 2, 11–12, 21, 23, 41–42, 45–46 (on pp. 41–42 Burkert specifically mentions the Masons); Samuel Angus, The Mystery–Religions. New York: Dover Publications, 1975, pp. 39–41, 45–75; Franz Cumont, The Mysteries of Mithra. New York: Dover Publications, 1956, pg. 161. See also Steven Tsoukalas, Masonic Rites and Wrongs. Phillipsburg, N.J.: Presbyterian and Reformed, 1995, pp. 84–90.
  40. Monitor of the Lodge, Grand Lodge of Texas, pg. xiv. I agree that there are tremendous similarities with the ancient Myster ies, thereby rendering Freemasonry a "modern Mystery Religion" and the spiritual kin of the ancient Mysteries, but I caution readers that there is no definite historical evidence linking Freemasonry in any definite organizational way with the ancient Mysteries.
  41. Thus,interestingly, only those who have undergone the drama of the Hiramic Legend!
  42. The quotation from n. 43 is found also in Harris Bullock, Earl D. Harris, and James E. Moseley, Masonic Manual of the Grand Lodge of Georgia. Grand Lodge of Georgia, Free and Accepted Masons, 1983, pg. 161, and Masonic Memorial and Funeral Services, Grand Lodge of Indiana, 1976, pg. 1. The quotation from n. 46 is found also in Oregon's Standard Manual, Grand Lodge of Ancient Free and Accepted Masons of Oregon, 1991, pg. 49.
  43. Florida Masonic Monitor, op. cit., pg. 205.
  44. Louisiana Masonic Monitor, op. cit., pp. 177–178.
  45. Maine Masonic Text Book. Maine Printing Exchange, 1992, pp. 104, 105.
  46. Washington Monitor and Freemason's Guide, op. cit., pg. 143.
  47. Official Monitor and Ceremonies. Grand Lodge of New Mexico, 1992, pg. 212. Note the omission of "of my Father" from the biblical citation (Matthew 25:34).
  48. Blue Lodge Text–Book, Official Publication of the Grand Lodge of Mississippi, Free and Accepted Masons, 1978, pg. 73.
  49. Massachusetts, Masonic Trestle–Board, op. cit., pg. 118.
  50. Oklahoma, Murrow Masonic Monitor, op. cit., pg. 156.
  51. North Dakota Monitor, op. cit., pp. 240–241.
  52. Annual Memorial Service, Grand Lodge ofConnecticut, n.d., vol. 1.
  53. Texas, Monitor of the Lodge, op. cit., pg. 217.

About the Author:
Steven Tsoukalas earned the M.Div. from Gordon–Conwell Theological Seminary and the Th.M. from Harvard Divinity School. He is a member of the Adjunct Faculty at Asbury Theological Seminary in Wilmore, Kentucky and is Executive Director of Sound Doctrine Ministries. He is the author of Masonic Rites and Wrongs (Presbyterian and Reformed, 1995), Knowing Christ in the Challenge of Heresy (University Press of America, 1999), and Christian Faith 101 (Judson Press, 2000), and The Nation of Isalm: Understanding the "Black Muslims" (Presbyterian and Reformed, 2001).

 

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