Freemasonry vs Christianity
Recently, statements have appeared from the Church of Rome pointing out, as it has done repeatedly in the past, that Freemasonry was not compatible with Christianity. This is mainly due to the increase in individuals who claim to be both. But both factions have been shocked by cases such as that of the Brazilian bishop who celebrated a special mass for the day of the Freemason (cover image). Let us briefly analyze what Freemasonry is and whether there really is an irreconcilable confrontation between it and the Catholic Church.
The main thing to say is that, in contrast to the proselytism of the Christian religion, Freemasonry has always been considered a secret society, or at least, discreet, as some of its members say. Although the origin of the Freemasons is full of legends of all kinds, historically it can be said that their existence is verifiable since the Middle Ages, through the guilds of architects and builders of Christian temples, in which they left multiple traces of symbolism. In the 14th century, in England and in French Brittany, the name of mason appears as a bricklayer (or free-mason, as it is a job protected by the Church).
Medieval Freemasonry, due to its practical aspect, was commonly called operative Freemasonry. L'Abbé Grandidier (1752-1787) developed extensive works to define these first Freemasons, as those who met in lodges, considered themselves superior to "normal" bricklayers, and had strict control of what could be known outside the lodge and what could not. Although for a long time it was said that the symbols left by the masons on the stone of the cathedrals had an esoteric character, later archaeological studies were able to confirm that they were signatures of the stonemasons, also called lapidary signs that served to identify the mason who had developed that work, and on the other hand that the same was evaluated (Didron, 1845; Le-Duc, 1863)
The fact that geometric symbols and calculations were considered esoteric in nature demonstrates the influence of the image of what was called speculative masonry. This masonry did not focus on the work of the builder, but on the spiritual development of the human being. Although it was probably earlier, its beginning is usually taken to be 1717, when several lodges merged into the Grand Lodge of England, and statutes were established.
Speculative masonry has as its ultimate goal the search for Truth. Extracted from medieval stonemasons, and later from the language of the Renaissance, God is called the Great Architect of the Universe. In the Middle Ages there was no doubt that it was the biblical God the Father. However, with the appearance of speculative masonry and its opening to other guilds and environments, the Great Architect of the Universe simply referred to a creative divinity, which could be the one with which the adept identified himself through his faith.
So here we have the first clash between the ideas of Christianity and Freemasonry, since Christianity imposes the dogma of belief in the God of the Scriptures, while Freemasonry is considered theist but opens the door to an unclassified deity. We note then that one can be a Freemason by practicing any religion, but at the same time, most monotheistic religions prohibit being a Freemason.
The second point of clash with Christianity is inevitably the rejection of the dogmas related to Jesus as the son of God.
The third point of clash is the Platonic and Gnostic philosophical character of the various Masonic lodges, which is closer to the heresies of antiquity than any thought accepted by the Church. Many Masonic lodges are simply agnostic or atheist. There is no reason to interfere in the religious thought of others, as long as it does not go against freedom and human rights. Among the possible Masonic beliefs is included, of course, esotericism. Not only do its symbols have an esoteric character, but it is also allowed to practice Kabbalah, divination, astrology, and other magical rituals, since they are valid ways of expressing both spirituality and of carrying out an inner search for Truth.
Often the Masonic degrees and the ignorance of those belonging to lower degrees of what is taught in the higher degrees has been strongly criticized by the Church, since it considers it illogical to criticize the ecclesiastical power exercised hierarchically, and yet there is a hierarchical control within the lodges themselves that consists of ignorance.
Speculative Freemasonry has also been characterized by having a philanthropic character. This has led on many occasions to Freemasonry opposing models and ideas of Christianity or Islam. This leads to a social and political positioning, and therefore, to the approach and participation of public and renowned figures. In this way, for better or worse, especially for the outside viewer, the actions and words of these characters can become the veiled expression of the Masonic lodge to which they belong. Relevant figures associated with Freemasonry were for example Montesquieu (1689-1755), Voltaire (1694-1778), Wolfgang Amadeus Mozart (1756-1791), Prince Edward (1767-1820) - father of Queen Victoria, Benjamin Franklin (1706-1790), George Washington (1732-1799), Simon Bolivar (1783-1830), Giuseppe Garibaldi (1807-1882), Leo Tolstoy (1828-1910), Oscar Wilde (1854-1900), Manuel Azaña (1880-1940), Mustafa K. Ataturk (1881-1938) -first president of the Republic of Turkey after the First World War-, among many other philosophers, politicians, writers, actors, businessmen... Of the majority It is not possible to know for sure whether they were followers or members, or whether these are hoaxes.
Added to this is the belief that it is the lodge that provides economic and social support to these people, and therefore, that it is the Masons who control the future of society.
The fourth point of conflict is, therefore, the existence of lodges that "profess" an anti-Christian, or at least anti-ecclesiastical, way of thinking. It can also be said the other way around: in fear of the expansion of a way of thinking different from that of the Church, anti-Masonry arises.
Here it is necessary to pause. Masonry is spread throughout the world, and in each region and country there is a different culture; in each country or even city there are various lodges that in turn vary in opinions. To cite a simple example, in most lodges women are not admitted by "tradition", with the exception of the Masons' relatives, while others have long since opened their doors to all who wish to. Thus, despite the "main" ideas, the variety is such that putting all Masons in the same bag is not only insufficient, , but ridiculous. If there is one thing that the extreme anti-Mason religious people are guilty of, it is precisely this generalization.
As a fifth point of contention, we must deal with the myths that arise around the Masons, both due to the aforementioned anti-Masonry and the taste for conspiracy theories. As indicated before, the idea that Masons are very numerous, discreet, and that they occupy important positions to manipulate society, is probably the most widespread. Of course, if we look for examples, both from Masonry and from other secret orders, we will only find acts of vandalism, political assassinations, or revolutions (the latter being probably the most true, although due rather to freedom of thought). But there are also more positive examples, such as the union of the Masons during the American Civil War, or their persecution by the Nazis.
Added to this is the secrecy of their rites, and especially those in which popular culture and showbiz have included demonic veneration. It has already been indicated that there is no worship of any divinity, and that in any case, the Great Architect is kept in mind as a unifying element. So the worship would already be shocking to its foundations. But in addition, a myth has been formed linking the Masons with the Templars, who between legend and history fled to Scotland, home of the first Masonic lodges; and who, by the way, were related to the Temple of Solomon, a building that, through the figure of the architect Hiram, would be recreated, philosophically and spiritually speaking, by the first operative Masons.
Recently, an article was published on the blog about the best-known heresy of the fall and condemnation of the Templars: the Baphomet. And as could be seen in this summary, not even in the testimonies themselves was the mysterious figure to which the accusers and accused were referring clear. The image of the Templar Baphomet (whatever it was) was more symbolic than idolatrous. And its iconography as a goat, demon and androgyne comes from the illustration of Eliphas Levi in the 19th century.
Therefore, and to conclude this specific aspect, even if there were a Baphomet figure in the lodges, it would not be in all of them nor would it have had religious value, but rather symbolic. And of course, it would not have been considered a demon nor the current demonic appearance.
Along with Baphomet, another anti-Christian accusation is included, that of spitting and stepping on a cross. Coincidentally, it is the same heresy of which the Templars were accused. But it is also coincidental that it is in modern works of an anti-Masonic nature (former members of some lodge or researchers of the Church, as well as some public figures who seek to draw attention through similar matters) where more emphasis is placed on this supposed rite, carried out in the 29th or 33rd degree, depending on the version. In Masonic documents, no similar act is found, which on the other hand would not make sense, especially in tolerant theistic lodges. The presence of a cross in Masonic lodges may make sense because, in principle, they arose in a Christian environment where only the biblical God was thought of as the Great Architect. Also because some of the degrees are considered "chivalric", and they include heraldic crosses, or rather, saltires. Probably the much-mentioned cross of the 29th degree is the Cross of Saint Andrew, which is, neither more nor less, than the cross of the flag of Scotland. Among Masons it is a symbol of temperance and resistance, (sometimes also associated with the story of the martyr Saint Andrew), and of the honour of "chivalry"; therefore, it would be strange to mistreat a symbol that, associated with Christianity or not, has such positive connotations.
We can end this brief review by remembering that the Christian religion is especially critical of esoteric practices, of which we have already said previously that in the majority of tolerant lodges it is an uncriticised practice. If we add to this the rejection of dogmas and a diverse socio-political way of thinking, and on top of that we add a bit of medieval heretical imagery, we will have the perfect Molotov cocktail so that any act on one side or the other automatically provokes a reaction from the other.
Pietro V. Carracedo Ahumada – pietrocarracedo@gmail.com
Bibliography:
-Bárcenas. A. Iglesia y Masonería. Las dos ciudades. Ediciones San Román, 2016.
-Musquera Moreno. X. Ocultismo medieval. Ed. Nowtilus. 2009.
- Ruiz Sánchez, José-Leonardo. A vueltas con el enfrentamiento entre la Iglesia católica y la masonería. Una mirada desde los estudios sobre la Iglesia. Revista de Estudios Históricos de la Masonería Latinoamericana y Caribeña, vol. 11, pp. 12-26. 2019.
-Valín Fernandez, A. Masonería e Iglesia. Las religiones en Galicia. Universidad de Santiago de Compostela, 1996.
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