emulation Ritual
In 1717, English medieval and operative masonry was on the decline. Four Lodges in London and Westminster united to form the Grand Lodge of London in an effort to save the institution. The concept of Masonic obedience was born. A few years later, in 1723, the Constitutions of Anderson were published, still recognized today as the founding charter of universal Freemasonry. The first article forever emphasized the essential requirement of traditional masonry: belief in God.
Guided by the Irishman Laurence Dermott, a number of Masons came to believe that the Grand Lodge of 1717 had altered the profound meaning of the ancient rituals too much, inherited from the transitional period and developed over the centuries. Taking the name Antients, they referred to their predecessors as Moderns. This dispute between the ancients and the moderns, which began in 1751, ended in 1813 with a reconciliation sanctioned by the famous Act of Union, establishing the current United Grand Lodge of England.
While it is true that this reconciliation came at the price of mutual concessions, scholars tend to believe that in the end, it was the Moderns who prevailed over the Antients. This opinion probably deserves some consideration, especially in light of the preliminary declaration of the Act of Union, which states: “It is hereby declared and enacted that pure ancient Masonry consists of three degrees and no more, namely those of the Entered Apprentice, the Fellow Craft, and the Master Mason, including the Supreme Order of the Holy Royal Arch of Jerusalem.” (1)
However, throughout the schism period, the dispute focused heavily on the Royal Arch. Its recognition in a quasi-jurisdictional plan can be credited to the Antients, which is significant considering the mystical inspiration of this degree they supported. At the same time, Masonic degrees had emerged everywhere Freemasonry had spread, to the point where they could number in the hundreds across the planet. Beneath the appearance of apparent minimalistic simplification, one can clearly see the power of this declaration in formulating the foundational principles upon which a traditional Masonic obedience is based; because here, the economy dictated by meaning prevails over the multitude of forms, thus aligning with the spirit of the Antients. (2)
It is within this framework that the English Emulation Rite was born. First under the auspices of the Reconciliation Lodge, which had set out “to promulgate and prescribe the pure and unaltered system of ritual and ceremony that reconciliation could happily restore to the English Order”; also through the efforts of the Grand Steward Lodge; and finally (to summarize) thanks to the creation in 1823 of the Emulation Lodge of Improvement, which would give it its name and establish its definitive canon.
The history of the Emulation rite, which we have agreed to discuss in these lines, is distinguished by its complete intertwining with that of the United Grand Lodge of England since it is the corollary of its founding act. (3)
Historical research has allowed the reconstruction of what the ceremonies of the 18th century were as a whole. It can be observed, primarily in England, numerous ritual overlays on an original foundation. Continental Freemasonry, on the other hand, is based on much larger additions. For example, the chivalric aspect of the Rectified Scottish Rite and the significant elements of hermeticism and alchemy can be recognized in the Ancient and Accepted Scottish Rite.
Nevertheless, the original ritual had to survive in relative purity, with its touchstone being the operative symbolism drawn from the art of building. From this perspective – and strictly from this one – the Emulation rite undoubtedly remains one of the purest because it remains one of the most faithful to the original ritual. (4)
In this regard, and although definitively formulated in 1823, it asserts itself as a rite of the Antients, enriched with a dual character that gives it its unique mark. Structurally, it is a corollary of the Act of Union; and initiatively, it is an heir to the oldest duties of the builders. From these two lineages, it has preserved essential characteristics.
The first may surprise: in the pure sense of the word “rite” as we commonly apply it to Freemasonry, is Emulation still a rite? Yes. Not reduced or limited but contained within its three symbolic degrees, crowned by the Royal Arch, Emulation presents itself less as a rite than as the standard and synthetic way of working according to time-honored customs. In short, the Emulation rite does not claim any privilege or superiority regarding the moral and fraternal principles it teaches… But it distinguishes itself as a method. It is a ‘working,’ as our British Brothers themselves say.
The second aspect relates to reconciliation and should be credited to the “moderns.” The Constitutions of Anderson, published in 1723 in a political and religious climate that is beyond our scope of analysis, emphasized that the Lodge should be the Center of Union and that Freemasonry should guard against political or religious division. For this reason, all Christian elements were carefully removed from the ancient rituals. Emulation, from this perspective, is considered the most de-Christianized of Masonic systems. It should be noted that this provision, far from distancing Masons from their religious convictions, allows them to practice their faith with the utmost respect for others. Remembering also that these Constitutions place belief in God as the first requirement, the candidate is asked a very specific question on the day of their Initiation. It is straightforward, and they must answer it of their own volition: “In God.” As a result, this Great Light, though symbolic, which must always shine in a regular Lodge – we mean the Bible, a collection of the Holy Scriptures – will always be open to some page of the Old Testament, particularly a chapter referring to the Wisdom of King Solomon and the Construction of the First Temple in Jerusalem.
The third hallmark, which deserves the longest discussion, relates to the symbolism of the art of building that gives the Emulation rite its operative character.
Anyone who has tried, through their readings, to visit the Masonic edifice will be struck by the multitude of rites that have existed or still exist. Furthermore, these rites may appear so different from one another that the ultimate reality of Freemasonry, which is already difficult to grasp, may suddenly seem forever inaccessible. Therefore, as a guide, we can confidently state that Masonic rites, regardless of their esoteric content, can be divided into two classes.
One of these classes is called expressive or analytical. The French Rite, the Rectified Scottish Rite, and the Ancient and Accepted Scottish Rite, fall into this category. In addition to performing ceremonies, Brothers, following well-regulated procedures, are called upon to analyze the symbolism of their ritual, discover its hidden meanings, write up their research, and present their work (referred to as a ‘piece of architecture’) in an open Lodge.
The other class is referred to as meditative or intuitive. The York Rite, the Standard Scottish Rite, and of course, the Emulation system belong to this second category. All three draw their references and derive their symbolism from the art of building.
The first consequence, and certainly not the least, of this archaic heritage is to place oral transmission at the center of the work. Thus, the Emulation Mason will never cease, over the years, to learn the text and gestures of all the ceremonies practiced in the three degrees.
In ancient times, before the advent of written letters, operative masons were required to maintain the utmost discretion. Writing or drawing anything related to the craft would have been considered a violation of secrecy. Keeping the techniques and signs of recognition hidden from those who did not deserve them guaranteed the protection of their privileges and the preservation of the craft. Nowadays, as our rituals are printed, the reason for this requirement, rooted in medieval mentalities, has changed. The motive, certainly, but not its initiatic power!
First, because memorization, inherited from the archaic concept of secrecy, has become one of the paths to sanctifying work in the Lodge. Secondly, for psychological reasons, the more a Mason assimilates the ritual, the more he discovers it; the more he discovers it, the more he is initiated.
It may seem childish or naive that men burdened with the responsibilities imposed by society gather in the Lodge to practice the art of recitation. This misunderstands why the rite is called operative. Freemasons today no longer cut stones or raise timber; they shape their hearts. However, if the material has changed, there is no indication that the unfathomable depths of their being are any less resistant than the stone of old. And the working method that led our ancient Companions to build the masterpieces we know still holds its relevance when the task is not to build a facade but oneself. The gestures of the trade they repeated until approaching perfection are here transmuted into the performance of the ritual.
The Lodge aims to be a representation of the cosmos and the ineffable Perfection that the Eternal has placed within it. It is not necessary to demonstrate that man, due to his limitations, is incapable of conceiving its immensity. This is the origin of his insurmountable suffering. But he is offered immense consolation: that, unable to reproduce this Perfection, he can catch a glimpse of its physiognomy. Yet, he must take the paths that lead there, understanding that even the most modest undertakings are equally authorized. Thus, inspired by the noble simplicity of the gestures of our ancients, he will sacrifice to the constant learning of his ritual.
First confronted with the rebellion of his memory, he will then find his reason coming to his aid and will end up in a particular state of integration and grace. The humility of purpose, the wisdom of an undertaking free from presumption, and the imitation of the methods that made the greatness of the ancients will open the windows of his heart that overlook the ineffable physiognomy.
So, it is indeed the method that gives the Emulation rite its operative character, at least as much as the antiquity of its inspiration. Presented as the archetype of an ideal tracing board, the ritual does not tolerate interpretation but requires assimilation.
A “particular system of morality taught through allegory using symbols,” constant and diligent learning will free the meditative faculties of the adept, allowing him to unveil the meaning of symbols through the paths of intuition.
Free from any unnecessary intellectualism, this method encourages a kind of reconciliation of our inner contradictions beyond the methods familiar to ordinary consciousness. Emulation Masons do not come to the Lodge to shape stones but to verify that they have shaped them well while working outside the Temple. And when the time comes to open the symbolic work, they will enter the Lodge. They will enter on the level of equality, and the stones will fit into the harmony sanctified by well-prepared work.
Later, as the sun begins to decline and each worker receives what is due to him, the Brothers, united around their Worshipful Master, will share a frugal meal and partake of wine in honor of the Masonic authorities who guide the Order and the civil authorities who protect it.
“In the tradition of the Antients, no one can claim to be a Mason unless he delivers the word by memory and from the heart. Knowledge of the ritual is necessary and sufficient for the constitution of the body of love of the Lodge.”
(1) The highly mystical content of the Royal Arch does not need to be explained here. Open to all Master Masons, its practice is particularly suitable for Emulation Masons.
(2) This simplification did not extend to a number of lateral or perfection degrees.
(3) Nearly all English Lodges practice this rite or one of its close variants.
(4) The Standard Scottish Rite can rightfully claim a similar fidelity to its origins.
(5) In this text, the words “degree” or “grade” should be considered synonymous and without a distinction in meaning.”
Guided by the Irishman Laurence Dermott, a number of Masons came to believe that the Grand Lodge of 1717 had altered the profound meaning of the ancient rituals too much, inherited from the transitional period and developed over the centuries. Taking the name Antients, they referred to their predecessors as Moderns. This dispute between the ancients and the moderns, which began in 1751, ended in 1813 with a reconciliation sanctioned by the famous Act of Union, establishing the current United Grand Lodge of England.
While it is true that this reconciliation came at the price of mutual concessions, scholars tend to believe that in the end, it was the Moderns who prevailed over the Antients. This opinion probably deserves some consideration, especially in light of the preliminary declaration of the Act of Union, which states: “It is hereby declared and enacted that pure ancient Masonry consists of three degrees and no more, namely those of the Entered Apprentice, the Fellow Craft, and the Master Mason, including the Supreme Order of the Holy Royal Arch of Jerusalem.” (1)
However, throughout the schism period, the dispute focused heavily on the Royal Arch. Its recognition in a quasi-jurisdictional plan can be credited to the Antients, which is significant considering the mystical inspiration of this degree they supported. At the same time, Masonic degrees had emerged everywhere Freemasonry had spread, to the point where they could number in the hundreds across the planet. Beneath the appearance of apparent minimalistic simplification, one can clearly see the power of this declaration in formulating the foundational principles upon which a traditional Masonic obedience is based; because here, the economy dictated by meaning prevails over the multitude of forms, thus aligning with the spirit of the Antients. (2)
It is within this framework that the English Emulation Rite was born. First under the auspices of the Reconciliation Lodge, which had set out “to promulgate and prescribe the pure and unaltered system of ritual and ceremony that reconciliation could happily restore to the English Order”; also through the efforts of the Grand Steward Lodge; and finally (to summarize) thanks to the creation in 1823 of the Emulation Lodge of Improvement, which would give it its name and establish its definitive canon.
The history of the Emulation rite, which we have agreed to discuss in these lines, is distinguished by its complete intertwining with that of the United Grand Lodge of England since it is the corollary of its founding act. (3)
Historical research has allowed the reconstruction of what the ceremonies of the 18th century were as a whole. It can be observed, primarily in England, numerous ritual overlays on an original foundation. Continental Freemasonry, on the other hand, is based on much larger additions. For example, the chivalric aspect of the Rectified Scottish Rite and the significant elements of hermeticism and alchemy can be recognized in the Ancient and Accepted Scottish Rite.
Nevertheless, the original ritual had to survive in relative purity, with its touchstone being the operative symbolism drawn from the art of building. From this perspective – and strictly from this one – the Emulation rite undoubtedly remains one of the purest because it remains one of the most faithful to the original ritual. (4)
In this regard, and although definitively formulated in 1823, it asserts itself as a rite of the Antients, enriched with a dual character that gives it its unique mark. Structurally, it is a corollary of the Act of Union; and initiatively, it is an heir to the oldest duties of the builders. From these two lineages, it has preserved essential characteristics.
The first may surprise: in the pure sense of the word “rite” as we commonly apply it to Freemasonry, is Emulation still a rite? Yes. Not reduced or limited but contained within its three symbolic degrees, crowned by the Royal Arch, Emulation presents itself less as a rite than as the standard and synthetic way of working according to time-honored customs. In short, the Emulation rite does not claim any privilege or superiority regarding the moral and fraternal principles it teaches… But it distinguishes itself as a method. It is a ‘working,’ as our British Brothers themselves say.
The second aspect relates to reconciliation and should be credited to the “moderns.” The Constitutions of Anderson, published in 1723 in a political and religious climate that is beyond our scope of analysis, emphasized that the Lodge should be the Center of Union and that Freemasonry should guard against political or religious division. For this reason, all Christian elements were carefully removed from the ancient rituals. Emulation, from this perspective, is considered the most de-Christianized of Masonic systems. It should be noted that this provision, far from distancing Masons from their religious convictions, allows them to practice their faith with the utmost respect for others. Remembering also that these Constitutions place belief in God as the first requirement, the candidate is asked a very specific question on the day of their Initiation. It is straightforward, and they must answer it of their own volition: “In God.” As a result, this Great Light, though symbolic, which must always shine in a regular Lodge – we mean the Bible, a collection of the Holy Scriptures – will always be open to some page of the Old Testament, particularly a chapter referring to the Wisdom of King Solomon and the Construction of the First Temple in Jerusalem.
The third hallmark, which deserves the longest discussion, relates to the symbolism of the art of building that gives the Emulation rite its operative character.
Anyone who has tried, through their readings, to visit the Masonic edifice will be struck by the multitude of rites that have existed or still exist. Furthermore, these rites may appear so different from one another that the ultimate reality of Freemasonry, which is already difficult to grasp, may suddenly seem forever inaccessible. Therefore, as a guide, we can confidently state that Masonic rites, regardless of their esoteric content, can be divided into two classes.
One of these classes is called expressive or analytical. The French Rite, the Rectified Scottish Rite, and the Ancient and Accepted Scottish Rite, fall into this category. In addition to performing ceremonies, Brothers, following well-regulated procedures, are called upon to analyze the symbolism of their ritual, discover its hidden meanings, write up their research, and present their work (referred to as a ‘piece of architecture’) in an open Lodge.
The other class is referred to as meditative or intuitive. The York Rite, the Standard Scottish Rite, and of course, the Emulation system belong to this second category. All three draw their references and derive their symbolism from the art of building.
The first consequence, and certainly not the least, of this archaic heritage is to place oral transmission at the center of the work. Thus, the Emulation Mason will never cease, over the years, to learn the text and gestures of all the ceremonies practiced in the three degrees.
In ancient times, before the advent of written letters, operative masons were required to maintain the utmost discretion. Writing or drawing anything related to the craft would have been considered a violation of secrecy. Keeping the techniques and signs of recognition hidden from those who did not deserve them guaranteed the protection of their privileges and the preservation of the craft. Nowadays, as our rituals are printed, the reason for this requirement, rooted in medieval mentalities, has changed. The motive, certainly, but not its initiatic power!
First, because memorization, inherited from the archaic concept of secrecy, has become one of the paths to sanctifying work in the Lodge. Secondly, for psychological reasons, the more a Mason assimilates the ritual, the more he discovers it; the more he discovers it, the more he is initiated.
It may seem childish or naive that men burdened with the responsibilities imposed by society gather in the Lodge to practice the art of recitation. This misunderstands why the rite is called operative. Freemasons today no longer cut stones or raise timber; they shape their hearts. However, if the material has changed, there is no indication that the unfathomable depths of their being are any less resistant than the stone of old. And the working method that led our ancient Companions to build the masterpieces we know still holds its relevance when the task is not to build a facade but oneself. The gestures of the trade they repeated until approaching perfection are here transmuted into the performance of the ritual.
The Lodge aims to be a representation of the cosmos and the ineffable Perfection that the Eternal has placed within it. It is not necessary to demonstrate that man, due to his limitations, is incapable of conceiving its immensity. This is the origin of his insurmountable suffering. But he is offered immense consolation: that, unable to reproduce this Perfection, he can catch a glimpse of its physiognomy. Yet, he must take the paths that lead there, understanding that even the most modest undertakings are equally authorized. Thus, inspired by the noble simplicity of the gestures of our ancients, he will sacrifice to the constant learning of his ritual.
First confronted with the rebellion of his memory, he will then find his reason coming to his aid and will end up in a particular state of integration and grace. The humility of purpose, the wisdom of an undertaking free from presumption, and the imitation of the methods that made the greatness of the ancients will open the windows of his heart that overlook the ineffable physiognomy.
So, it is indeed the method that gives the Emulation rite its operative character, at least as much as the antiquity of its inspiration. Presented as the archetype of an ideal tracing board, the ritual does not tolerate interpretation but requires assimilation.
A “particular system of morality taught through allegory using symbols,” constant and diligent learning will free the meditative faculties of the adept, allowing him to unveil the meaning of symbols through the paths of intuition.
Free from any unnecessary intellectualism, this method encourages a kind of reconciliation of our inner contradictions beyond the methods familiar to ordinary consciousness. Emulation Masons do not come to the Lodge to shape stones but to verify that they have shaped them well while working outside the Temple. And when the time comes to open the symbolic work, they will enter the Lodge. They will enter on the level of equality, and the stones will fit into the harmony sanctified by well-prepared work.
Later, as the sun begins to decline and each worker receives what is due to him, the Brothers, united around their Worshipful Master, will share a frugal meal and partake of wine in honor of the Masonic authorities who guide the Order and the civil authorities who protect it.
“In the tradition of the Antients, no one can claim to be a Mason unless he delivers the word by memory and from the heart. Knowledge of the ritual is necessary and sufficient for the constitution of the body of love of the Lodge.”
(1) The highly mystical content of the Royal Arch does not need to be explained here. Open to all Master Masons, its practice is particularly suitable for Emulation Masons.
(2) This simplification did not extend to a number of lateral or perfection degrees.
(3) Nearly all English Lodges practice this rite or one of its close variants.
(4) The Standard Scottish Rite can rightfully claim a similar fidelity to its origins.
(5) In this text, the words “degree” or “grade” should be considered synonymous and without a distinction in meaning.”
THE ANCIENT AND ACCEPTED SCOTTISH RitE
The Ancient and Accepted Scottish Rite (A.A.S.R.), often referred to as the Scottish Rite, is a complex and multifaceted Masonic ritual system. In a few pages, it would be presumptuous to fully delve into the intricacies of the A.A.S.R. However, we will attempt to provide a concise summary of its history and its unique role within traditional Freemasonry.
Definitions:
The term “Scottish” is challenging to define and refers to a system that emerged in Scotland during the 16th century, distinct from the English Masonic system. It found its way to France in the late 17th century, primarily through Stuart exiles in St. Germain-en-Laye. Numerous Lodges, such as the “Louis d’Argent,” were established in Paris during this period, before the emergence of another Masonic system with English origins. The term “Scottish” became secondary and was later associated with the High Degrees system, known as “Ecossisme,” which appeared around 1740 without any geographic reference.
The term “Ancient” is connected to the Grand Lodge of the Ancients, founded by Laurence Dermott, but it was established after the Modern Grand Lodge of London. The intricate relationship between the Moderns and the Ancients makes it challenging to draw a clear distinction. Nevertheless, the Ancients are recognized for their traditional specificity and commitment to strict principles.
The epithet “Accepted” refers to the acceptance of non-craft members, such as political leaders and aristocrats, into symbolic Lodges. This acceptance likely contributed to the rise of the High Degrees within the Scottish Rite.
History of the Rite:
However, Ramsay’s role in the foundation of Ecossisme remains debatable, even though he opened up a new spiritual dimension for speculative Freemasonry, distinct from the Craft, emphasizing reflection and action.
Thus, the Rite of Perfection in 25 degrees emerged, gathering degrees that had appeared in various parts of France but were quite similar. In 1780, the Rite of Perfection from the Clermont Chapter evolved into the Council of Emperors of the East and West.
The organization of the Rite was aristocratic and hierarchical. The Lodge was no longer the sole property of its Worshipful Master. Instead, the Scottish Lodge appointed a President for a year, and its legitimacy was derived from possessing constitutions from a mother Lodge that transmitted the rituals they used.
Ecossisme incorporated elements from the immemorial Tradition, offering a structured progression toward Knowledge. Beyond the construction of the Temple, the Scottish approach aimed to elevate individuals toward the Divine because “God is within Man, and this immanence reflects His transcendence,” as emphasized by Paul Naudon.
The A.A.S.R. originated from this point when Francken, in turn, patented the “eleven gentlemen of Charleston.” John Mitchell and Frederick Dalcho formed the first Supreme Council in 1801, with Count Auguste de Grasse-Tilly, who had arrived in St. Domingue in 1789 to settle an inheritance matter and was the son-in-law of Delahogue.
It is worth noting that Grasse-Tilly had been initiated in a Lodge in Paris, where he associated with notable figures such as Lafayette.
In 1806, he passed the leadership to Cambacérès. The Supreme Council was subsequently led by Duke Decazes, who revitalized the Rite, and other Sovereign Grand Commanders, including Viennet, who had to contend with various attempts at influence.
In 1894, the Supreme Council delegated its authority over the first three degrees to the Grand Lodge of France (G.L.F.). However, in 1965, when the G.L.F. refused to sever its ties with the Grand Orient (G.O.), around a thousand Brothers left the G.L.F. and joined the Grande Loge Nationale Française (G.L.N.F.).
The Supreme Council of the G.L.F. was declared irregular by American, Canadian, and Dutch Supreme Councils. The Supreme Council for France was then organized by Sovereign Grand Commander Charles Riandey and affiliated with the G.L.N.F.
The initiatic journey in the Rite is conducted in homage to the Grand Architect of the Universe, whose interpretation is a matter of personal conviction. The Lodge displays the Volume of Sacred Law, typically the Bible, open on the Altar of Obligation. The initiated embarks on a spiritual quest, seeking the Lost Word, which gradually transcends individuality, elevating them to the realm of the absolute. This journey reconciles matter and spirit, leading to an understanding referred to as the Principle and symbolizing the state of the Holy Empire, a concept foundational to the A.A.S.R.
Despite the complexity of this approach, the Holy Empire, which implies a particular understanding of Tradition and spiritual realization on the esoteric plane, cannot be separated from a historical reality that aimed to unite spiritual authority and temporal power. The beginnings, history, and decline of the Holy Roman Empire are essential to this tradition. It existed in two forms: a political and a spiritual one. The Grand Constitutions of 1786 articulate a version of the spiritual tradition.
In summary, the concept of the Imperium gradually inspired the degrees of the A.A.S.R., culminating in the myth of the Holy Empire as the myth of Hiram waned. Like any myth, it invites us to explore its esoteric essence, providing access to another dimension and revealing the immanence of the Principle. Each individual must personally construct this Empire by embodying both royal and priestly functions, striving continuously toward the Absolute. This personal achievement should lead to collective action, fostering fraternity through a sacred worldview and seeking the unity of peoples and society. Temporally and spiritually, the Empire is a structured world centered around a core.
The Scottish initiatic journey offers a slow and structured progression through thirty-three degrees, each representing a state of being to attain, creating a certain degree of fulfillment within the individual.
These states are akin to the journeys described by Dante in the Divine Comedy, leading the initiate through successive purifications following stages of degradation and perfection toward their source, the divine immanence reflecting transcendence. This progression fosters harmonious development and an ethics that transcends mere morality. It is by no means dogmatic, allowing each individual the freedom to seek their own spiritual life. No one can substitute for another in this endeavor.
Under the auspices of the G.A.D.L.U., the A.A.S.R. primarily aims to convey the esotericism of the first three symbolic degrees, which remain essential. The High Degrees that follow allow for a gradual exploration of the esoteric aspects of the symbolic degrees, particularly through the challenges posed by the third-degree ceremony.
The hierarchy of the thirty-three degrees, in the form of a pyramid with a base and apex, can be categorized as follows:
This hierarchy culminates with the Supreme Council, which, under the leadership of the Very Puissant Sovereign Grand Commander, holds exclusive responsibility for preserving the doctrine and governing the Order both internally and externally.
Regarding its relationship with the profane world, the Scottish Rite refrains from direct involvement. The work conducted in the Lodge is based on the continual improvement of the initiate, and no political, religious, or other discussions are allowed. This does not mean that a Scottish Mason should seek a hermit’s life; quite the opposite. Their practice of distancing themselves from events allows for ethical consideration and necessary detachment before personal involvement. By actualizing the inner path, the initiate can become a role model.
Two centuries after its inception, the A.A.S.R. continues to fulfill its role as guardian of tradition and its commitment to universality.
Definitions:
The term “Scottish” is challenging to define and refers to a system that emerged in Scotland during the 16th century, distinct from the English Masonic system. It found its way to France in the late 17th century, primarily through Stuart exiles in St. Germain-en-Laye. Numerous Lodges, such as the “Louis d’Argent,” were established in Paris during this period, before the emergence of another Masonic system with English origins. The term “Scottish” became secondary and was later associated with the High Degrees system, known as “Ecossisme,” which appeared around 1740 without any geographic reference.
The term “Ancient” is connected to the Grand Lodge of the Ancients, founded by Laurence Dermott, but it was established after the Modern Grand Lodge of London. The intricate relationship between the Moderns and the Ancients makes it challenging to draw a clear distinction. Nevertheless, the Ancients are recognized for their traditional specificity and commitment to strict principles.
The epithet “Accepted” refers to the acceptance of non-craft members, such as political leaders and aristocrats, into symbolic Lodges. This acceptance likely contributed to the rise of the High Degrees within the Scottish Rite.
History of the Rite:
- The Scottish Rite originated in France during the second half of the 18th century, a period of political and social upheaval in Europe. It coincided with the spread of English Freemasonry on the continent. Supporters of the Stuarts established Lodges, which eventually led to the formation of the Provincial Grand Lodge of France in 1736.
- Sir Knight Ramsay, originally from Scotland, settled in France, converted to Catholicism, became a disciple of Fénelon, and breathed new life into Freemasonry. In a resounding speech delivered in 1737, Ramsay aimed to give Freemasonry a universal dimension, combining philosophy and spirituality with fraternity to transcend national boundaries and “unite minds and hearts.”
However, Ramsay’s role in the foundation of Ecossisme remains debatable, even though he opened up a new spiritual dimension for speculative Freemasonry, distinct from the Craft, emphasizing reflection and action.
- The Rite of Perfection: The birth of this Rite around 1740 can be attributed to the Comte de Clermont, who introduced degrees higher than the 3rd degree, including that of Master Mason, along with other degrees related to the consequences of the third-degree ceremony.
Thus, the Rite of Perfection in 25 degrees emerged, gathering degrees that had appeared in various parts of France but were quite similar. In 1780, the Rite of Perfection from the Clermont Chapter evolved into the Council of Emperors of the East and West.
The organization of the Rite was aristocratic and hierarchical. The Lodge was no longer the sole property of its Worshipful Master. Instead, the Scottish Lodge appointed a President for a year, and its legitimacy was derived from possessing constitutions from a mother Lodge that transmitted the rituals they used.
Ecossisme incorporated elements from the immemorial Tradition, offering a structured progression toward Knowledge. Beyond the construction of the Temple, the Scottish approach aimed to elevate individuals toward the Divine because “God is within Man, and this immanence reflects His transcendence,” as emphasized by Paul Naudon.
- The Birth of the Supreme Council of Charleston: Simultaneously with its development in France, Ecossisme crossed the ocean and spread to America. This was made possible by Etienne Morin, likely initiated in Bordeaux, who made numerous trips to the Caribbean and established a Scottish and symbolic Lodge in St. Domingue. After participating in the Constitutions of Bordeaux, Morin introduced the Rite of Perfection in 25 degrees in St. Domingue. His deputy, Francken, traveled to North America in 1767, patenting a Lodge of Perfection and a Grand Chapter of Sublime Princes of the Royal Secret.
The A.A.S.R. originated from this point when Francken, in turn, patented the “eleven gentlemen of Charleston.” John Mitchell and Frederick Dalcho formed the first Supreme Council in 1801, with Count Auguste de Grasse-Tilly, who had arrived in St. Domingue in 1789 to settle an inheritance matter and was the son-in-law of Delahogue.
- Auguste de Grasse-Tilly founded the Supreme Council for the French West Indies in 1802 (Supreme Council of the French Islands of the Windward and Leeward) and returned to France to establish the Supreme Council for France in 1804. He also helped establish several Supreme Councils in Europe.
It is worth noting that Grasse-Tilly had been initiated in a Lodge in Paris, where he associated with notable figures such as Lafayette.
In 1806, he passed the leadership to Cambacérès. The Supreme Council was subsequently led by Duke Decazes, who revitalized the Rite, and other Sovereign Grand Commanders, including Viennet, who had to contend with various attempts at influence.
In 1894, the Supreme Council delegated its authority over the first three degrees to the Grand Lodge of France (G.L.F.). However, in 1965, when the G.L.F. refused to sever its ties with the Grand Orient (G.O.), around a thousand Brothers left the G.L.F. and joined the Grande Loge Nationale Française (G.L.N.F.).
The Supreme Council of the G.L.F. was declared irregular by American, Canadian, and Dutch Supreme Councils. The Supreme Council for France was then organized by Sovereign Grand Commander Charles Riandey and affiliated with the G.L.N.F.
- The Constitutional Foundations of the Supreme Councils of the A.A.S.R.: These are based on the Constitutions of 1762 and the Grand Constitutions of 1786, which exclusively define the characteristics and entity of the Supreme Councils.
- The 1762 Constitutions (Bordeaux) created and organized a society of initiates, the Rite, divided into 25 degrees and 7 classes, with a power distribution aimed at establishing a Center connected to Tradition, upon which the entire Rite depended.
- However, due to conflicts and rivalries, a new organization led by Frederick II of Prussia established the Grand Constitutions of 1786 in Berlin. These became the fundamental laws of the Order, defining the hierarchy into 33 degrees, asserting the core values of the Rite, and serving as the foundation for all Supreme Councils of the A.A.S.R., united under the motto: “Ordo ab Chao, Deus Meumque Jus.”
- Sources of the Rite: The A.A.S.R. drew from various initiatic currents, making it a synthesis of multiple traditions:
- Egyptian, with its Hermetic branch
- Greek, including Orphic and Pythagorean elements
- Hebrew, with its Kabbalistic branch
- Christian, intertwined with Alchemy
- Predominantly, it absorbed Chivalric influences, especially from Teutonic and Templar traditions.
- The Goal: As emphasized in the Grand Constitutions of 1786, the ultimate aim of the A.A.S.R. is “the union, happiness, progress, and well-being of the human family in general, and of each individual.”
The initiatic journey in the Rite is conducted in homage to the Grand Architect of the Universe, whose interpretation is a matter of personal conviction. The Lodge displays the Volume of Sacred Law, typically the Bible, open on the Altar of Obligation. The initiated embarks on a spiritual quest, seeking the Lost Word, which gradually transcends individuality, elevating them to the realm of the absolute. This journey reconciles matter and spirit, leading to an understanding referred to as the Principle and symbolizing the state of the Holy Empire, a concept foundational to the A.A.S.R.
Despite the complexity of this approach, the Holy Empire, which implies a particular understanding of Tradition and spiritual realization on the esoteric plane, cannot be separated from a historical reality that aimed to unite spiritual authority and temporal power. The beginnings, history, and decline of the Holy Roman Empire are essential to this tradition. It existed in two forms: a political and a spiritual one. The Grand Constitutions of 1786 articulate a version of the spiritual tradition.
In summary, the concept of the Imperium gradually inspired the degrees of the A.A.S.R., culminating in the myth of the Holy Empire as the myth of Hiram waned. Like any myth, it invites us to explore its esoteric essence, providing access to another dimension and revealing the immanence of the Principle. Each individual must personally construct this Empire by embodying both royal and priestly functions, striving continuously toward the Absolute. This personal achievement should lead to collective action, fostering fraternity through a sacred worldview and seeking the unity of peoples and society. Temporally and spiritually, the Empire is a structured world centered around a core.
- Methodology: The Scottish method is based on a traditional understanding of the human being—body, soul, and spirit—and corresponding paths to spiritual realization: paths of knowledge, love, and action, intricately intertwined.
The Scottish initiatic journey offers a slow and structured progression through thirty-three degrees, each representing a state of being to attain, creating a certain degree of fulfillment within the individual.
These states are akin to the journeys described by Dante in the Divine Comedy, leading the initiate through successive purifications following stages of degradation and perfection toward their source, the divine immanence reflecting transcendence. This progression fosters harmonious development and an ethics that transcends mere morality. It is by no means dogmatic, allowing each individual the freedom to seek their own spiritual life. No one can substitute for another in this endeavor.
Under the auspices of the G.A.D.L.U., the A.A.S.R. primarily aims to convey the esotericism of the first three symbolic degrees, which remain essential. The High Degrees that follow allow for a gradual exploration of the esoteric aspects of the symbolic degrees, particularly through the challenges posed by the third-degree ceremony.
The hierarchy of the thirty-three degrees, in the form of a pyramid with a base and apex, can be categorized as follows:
- Lodges of Perfection, or Solomonian degrees, covering degrees 4 to 14.
- Chapters, comprising degrees 15 to 18.
- Areopages, including degrees 19 to 30.
- Tribunals, represented by the 31st degree.
- Consistories, represented by the 32nd degree.
- The Supreme Council, encompassing the 33rd degree.
This hierarchy culminates with the Supreme Council, which, under the leadership of the Very Puissant Sovereign Grand Commander, holds exclusive responsibility for preserving the doctrine and governing the Order both internally and externally.
Regarding its relationship with the profane world, the Scottish Rite refrains from direct involvement. The work conducted in the Lodge is based on the continual improvement of the initiate, and no political, religious, or other discussions are allowed. This does not mean that a Scottish Mason should seek a hermit’s life; quite the opposite. Their practice of distancing themselves from events allows for ethical consideration and necessary detachment before personal involvement. By actualizing the inner path, the initiate can become a role model.
Two centuries after its inception, the A.A.S.R. continues to fulfill its role as guardian of tradition and its commitment to universality.
the york rite / American Rite / Preston-webb
Freemasons demonstrate a thirst for knowledge; a natural curiosity about the world in which we reside and our place within it. This yearning for truth has inspired countless men to join the craft over centuries, each seeking to become part of something bigger than us. It has also pushed us to constantly dig deeper into the teachings and symbolism found in Masonic ritual, giving rise to appendant bodies that work to wring new truths from the degrees.
One such body is the York Rite, a prominent wing of Freemasonry that started in the United States in the late 1700s and now includes chapters across the globe. Central to the creation of the York Rite was Most Worshipful Brother Thomas Smith Webb, an author and passionate Freemason.
Webb was born in Boston, Massachusetts on October 30, 1771. His parents, Samuel and Margaret Webb, had emigrated from England just before Thomas was born. Although little is known about his childhood, we do know that he received his education in Boston public schools, studied music at a young age, and that he started as an apprentice to a printer in Boston when he was 16.
The Young Mason
Still a young man, Webb moved from Boston to Keene, New Hampshire, where he worked for some time at his trade. It was in Keene that he was first exposed to Freemasonry, receiving all three degrees at Rising Sun Lodge. It sparked a fire in him, and he spent the remainder of his life actively involved in the craft.
In 1793 he moved to Albany, New York where he started a business manufacturing wallpaper. Four years after moving to New York, he became the founding Master of Temple Lodge #14. That lodge remains active today, although now it is called Ancient Temple Lodge #14, holding both blue lodge and Royal Arch meetings. In the fall of 1797 Brother Webb created a paper staining factory where he published, The Freemason’s Monitor, or Illustrations of Masonry on September 14, 1797.
The Royal Arch
The publication of The Freemason’s Monitor was a pivotal moment, not just for the young master, but for Freemasonry in the United States. In this work, Webb wrote two parts, including an account of the “Ineffable Degrees of Masonry.” Having studied music in his youth, he was an integral member of the Handel and Haydn Society and his book included several original Masonic songs he had written.
Over the years the original work was improved upon at least five times, including editions that were published after Webb passed away. The original volumes are extremely rare but later editions can still be purchased today.
A month after he published his seminal work, Webb returned to Boston where he oversaw a convention of committees for the formation of a general Grand Chapter of Royal Arch Masons. This convention was the very beginning of what has blossomed into the York Rite. In early 1799, he attended a meeting in Providence where he presented a constitution which was adopted to form the Grand Encampment of the United States, the governing body of The Knights Templar.
The York Rite
The York Rite is a series of degrees that are conferred by several Masonic bodies that operate under the control of its own governing authority. The York Rite is comprised of three primary bodies and their subsequent degrees, including:
Each of the above groups governs themselves independently but are all considered to be a part of the York Rite. To join a body of the York Rite, a man must first complete the three blue lodge degrees and become a Master Mason. The Rite’s name is derived from the city of York, where, according to one Masonic legend, the first meetings of Masons in England took place.
Later Years
Not even 30 years old, and Webb’s accomplishments had already influenced the course of Freemasonry as we know it. He would go on to be a highly accomplished Freemason, but the formation of the Grand Encampment of the United States was considered his greatest achievement. The original draft of the constitution was in Webb’s handwriting and is today featured in the archives of St. John’s Commandery, Providence, Rhode Island.
Now a resident of Providence, Rhode Island, Brother Webb’s reputation was well known by local Masons. He joined the Providence Royal Arch Chapter as well as St. John’s Lodge No. 1. Shortly after attending his first Grand Lodge session, he was appointed to the constitutions committee. In 1802, Webb helped establish St. John’s Encampment of Knights Templar, which is now called St. John’s Commandery No. 1 of Providence. He provided the ritual and ceremonial procedure of the Templar Orders and was elected Eminent Commander, the highest officer in a Commandery of Knights Templar.
Around 1804, Webb helped form the Grand Chapter of Rhode Island where he served as Grand High Priest from 1804 until 1814. At the end of his tenure as Grand High Priest, Webb became the Grand Master of the Grand Lodge of Rhode Island and was elected to serve a second term in 1814. During this term, a British Man-o-war appeared off the coast of Newport, Rhode Island. Fearing an invasion, the Governor of Rhode Island directed citizens to build fortifications. To help, Webb called a special communication of the Grand Lodge and instructed all brothers to action. Together, the Rhode Island brethren built breastworks around near Fox Hill and created Fort Hiram.
In 1816, Webb formed the Grand Encampment of Knights Templar of the United States in New York City, New York. Dewitt Clinton was elected the Grand Master and Webb became the Deputy Grand Master, a position he held until his passing.
Thomas Smith Webb passed away on July 6, 1819, and is remembered today by the moniker: the “Founding Father of the York or American Rite.” Truly, throughout the generations of Freemasons that have resided and worked in the United States, Webb’s efforts to promote Freemasonry and the York Rite bodies remains second to none.
One such body is the York Rite, a prominent wing of Freemasonry that started in the United States in the late 1700s and now includes chapters across the globe. Central to the creation of the York Rite was Most Worshipful Brother Thomas Smith Webb, an author and passionate Freemason.
Webb was born in Boston, Massachusetts on October 30, 1771. His parents, Samuel and Margaret Webb, had emigrated from England just before Thomas was born. Although little is known about his childhood, we do know that he received his education in Boston public schools, studied music at a young age, and that he started as an apprentice to a printer in Boston when he was 16.
The Young Mason
Still a young man, Webb moved from Boston to Keene, New Hampshire, where he worked for some time at his trade. It was in Keene that he was first exposed to Freemasonry, receiving all three degrees at Rising Sun Lodge. It sparked a fire in him, and he spent the remainder of his life actively involved in the craft.
In 1793 he moved to Albany, New York where he started a business manufacturing wallpaper. Four years after moving to New York, he became the founding Master of Temple Lodge #14. That lodge remains active today, although now it is called Ancient Temple Lodge #14, holding both blue lodge and Royal Arch meetings. In the fall of 1797 Brother Webb created a paper staining factory where he published, The Freemason’s Monitor, or Illustrations of Masonry on September 14, 1797.
The Royal Arch
The publication of The Freemason’s Monitor was a pivotal moment, not just for the young master, but for Freemasonry in the United States. In this work, Webb wrote two parts, including an account of the “Ineffable Degrees of Masonry.” Having studied music in his youth, he was an integral member of the Handel and Haydn Society and his book included several original Masonic songs he had written.
Over the years the original work was improved upon at least five times, including editions that were published after Webb passed away. The original volumes are extremely rare but later editions can still be purchased today.
A month after he published his seminal work, Webb returned to Boston where he oversaw a convention of committees for the formation of a general Grand Chapter of Royal Arch Masons. This convention was the very beginning of what has blossomed into the York Rite. In early 1799, he attended a meeting in Providence where he presented a constitution which was adopted to form the Grand Encampment of the United States, the governing body of The Knights Templar.
The York Rite
The York Rite is a series of degrees that are conferred by several Masonic bodies that operate under the control of its own governing authority. The York Rite is comprised of three primary bodies and their subsequent degrees, including:
- Chapter of Royal Arch Masons: Royal Arch Masonry is the first order a Master Mason joins in the York Rite. The Chapter consists of the following degrees:
- The Mark Master Mason: This degree is often considered to be an extension of the Fellow Craft degree in the blue lodge.
- The (Virtual) Past Master: Originally, only Past Masters of a Blue Lodge may be admitted to Holy Royal Arch (the final Royal Arch degree. This degree is conferred out of tradition.
- The Most Excellent Master: This ritual sees the completion of the building of King Solomon’s Temple.
- The Royal Arch Mason (or Holy Royal Arch): Often considered to be the most beautiful degree in all of Freemasonry, those who reach this stage earn the right to continue to Cryptic Masonry or go straight to Knights Templar where permitted.
- Council of Royal & Select Masters (or Council of Cryptic Masons: This body is called Cryptic Masonry or the Cryptic Rite because a crypt or underground room figures prominently in the degrees. Depending on the jurisdiction, membership in this body is not required to qualify for the Knights Templar. The three cryptic degrees include:
- Royal Master
- Select Master
- Super Excellent Master
- Commandery of Knights Templar: The Knights Templar is the third and final order joined in the York Rite. This body is unique in Freemasonry because it is only open only to Christian Masons who have completed their Royal Arch, and, in some jurisdictions, their Cryptic Degrees. Local divisions are called a Commandery and operate under a state level Grand Commandery as well as The Grand Encampment of the United States. The orders conferred by The Knights Templar are:
- The Illustrious Order of the Red Cross
- The Passing Order of St. Paul (or the Mediterranean Pass)
- The Order of the Knights of Malta (or simply Order of Malta)
- The Order of the Temple
Each of the above groups governs themselves independently but are all considered to be a part of the York Rite. To join a body of the York Rite, a man must first complete the three blue lodge degrees and become a Master Mason. The Rite’s name is derived from the city of York, where, according to one Masonic legend, the first meetings of Masons in England took place.
Later Years
Not even 30 years old, and Webb’s accomplishments had already influenced the course of Freemasonry as we know it. He would go on to be a highly accomplished Freemason, but the formation of the Grand Encampment of the United States was considered his greatest achievement. The original draft of the constitution was in Webb’s handwriting and is today featured in the archives of St. John’s Commandery, Providence, Rhode Island.
Now a resident of Providence, Rhode Island, Brother Webb’s reputation was well known by local Masons. He joined the Providence Royal Arch Chapter as well as St. John’s Lodge No. 1. Shortly after attending his first Grand Lodge session, he was appointed to the constitutions committee. In 1802, Webb helped establish St. John’s Encampment of Knights Templar, which is now called St. John’s Commandery No. 1 of Providence. He provided the ritual and ceremonial procedure of the Templar Orders and was elected Eminent Commander, the highest officer in a Commandery of Knights Templar.
Around 1804, Webb helped form the Grand Chapter of Rhode Island where he served as Grand High Priest from 1804 until 1814. At the end of his tenure as Grand High Priest, Webb became the Grand Master of the Grand Lodge of Rhode Island and was elected to serve a second term in 1814. During this term, a British Man-o-war appeared off the coast of Newport, Rhode Island. Fearing an invasion, the Governor of Rhode Island directed citizens to build fortifications. To help, Webb called a special communication of the Grand Lodge and instructed all brothers to action. Together, the Rhode Island brethren built breastworks around near Fox Hill and created Fort Hiram.
In 1816, Webb formed the Grand Encampment of Knights Templar of the United States in New York City, New York. Dewitt Clinton was elected the Grand Master and Webb became the Deputy Grand Master, a position he held until his passing.
Thomas Smith Webb passed away on July 6, 1819, and is remembered today by the moniker: the “Founding Father of the York or American Rite.” Truly, throughout the generations of Freemasons that have resided and worked in the United States, Webb’s efforts to promote Freemasonry and the York Rite bodies remains second to none.
the standard scottish rite
The Standard Scottish Rite (Rite standard d’Écosse, RSE) is the French designation for an Anglo-Saxon Masonic rite that traces its origins back to the early 17th century within the original Scottish lodges. These lodges, such as Mary’s Chapel and Kilwinning No. 0, were established even before 1598. Despite its early beginnings, the ritual of this rite was not formally documented until the 19th century.
What sets the Standard Scottish Rite apart from other English-speaking Masonic traditions is its unique characteristic of being passed down orally and learned by heart by all members of a lodge. This practice, akin to the way cathedral stonecutters might have safeguarded their trade secrets through oral transmission, is a distinguishing feature of the Scottish Rite. Furthermore, the Scottish Rite is notable for its close connection with the complementary degree known as the “Master of the Mark.”
In the English language, the term “standard” in “The Standard Ritual of Scottish Freemasonry” conveys the idea of something being “common.” It doesn’t specify one particular ritual over another. Instead, it alludes to the elements shared in the practice of the ritual among Scottish lodges. These lodges are free to adapt the ritual according to their own specific practices, in keeping with the tradition of the Grand Lodge of Scotland.
Similar to many contemporary Masonic rites, the Standard Scottish Rite was codified during the 19th century. The version currently in use dates back to 1969 and is titled the “Standard Ritual of Scottish Freemasonry.”
In France, access to the Standard Scottish Rite has been available within French Masonry for approximately a decade. It is practiced by several Masonic bodies, including GLNF and, since February 9, 2008, by GLTSO. GLAMF has embraced this rite since its inception, and more recently, in 2015, GLTF has also adopted it. The ritual used in France was translated from English in 1986 based on the version titled “The ‘Standard’ Ritual of Scottish Freemasonry,” originally published in Edinburgh in 1969.
In the Standard Rite, the focus is on ensuring that everyone feels warmly welcomed in an atmosphere of great trust. This rite gets straight to the essentials in a spirit of warm brotherhood. As in other rites highly oriented towards orality, a practice by heart is encouraged.
What sets the Standard Scottish Rite apart from other English-speaking Masonic traditions is its unique characteristic of being passed down orally and learned by heart by all members of a lodge. This practice, akin to the way cathedral stonecutters might have safeguarded their trade secrets through oral transmission, is a distinguishing feature of the Scottish Rite. Furthermore, the Scottish Rite is notable for its close connection with the complementary degree known as the “Master of the Mark.”
In the English language, the term “standard” in “The Standard Ritual of Scottish Freemasonry” conveys the idea of something being “common.” It doesn’t specify one particular ritual over another. Instead, it alludes to the elements shared in the practice of the ritual among Scottish lodges. These lodges are free to adapt the ritual according to their own specific practices, in keeping with the tradition of the Grand Lodge of Scotland.
Similar to many contemporary Masonic rites, the Standard Scottish Rite was codified during the 19th century. The version currently in use dates back to 1969 and is titled the “Standard Ritual of Scottish Freemasonry.”
In France, access to the Standard Scottish Rite has been available within French Masonry for approximately a decade. It is practiced by several Masonic bodies, including GLNF and, since February 9, 2008, by GLTSO. GLAMF has embraced this rite since its inception, and more recently, in 2015, GLTF has also adopted it. The ritual used in France was translated from English in 1986 based on the version titled “The ‘Standard’ Ritual of Scottish Freemasonry,” originally published in Edinburgh in 1969.
In the Standard Rite, the focus is on ensuring that everyone feels warmly welcomed in an atmosphere of great trust. This rite gets straight to the essentials in a spirit of warm brotherhood. As in other rites highly oriented towards orality, a practice by heart is encouraged.
the french rite / Modern Rite
French Rite
Contemporary History
Presentation of the French Rite
The term “French Rite” refers to the rituals and regulations developed in the 1780s, officially adopted in 1785 for the three “blue” or “symbolic” degrees and between 1784 and 1786 for the Higher Degrees. These documents, mainly the rituals, transcribed in a more suitable form for the use of Lodges and Chapters today, form the basis of the current practice of the French Rite, under the G.L.N.F. for the blue degrees and within the Grand Chapitre Français for the Higher Degrees.
A very important point to emphasize is that the rituals we have just mentioned only existed and were circulated in handwritten form during the 18th century. In 1801, they were printed under the title “Régulateur du Maçon” for the blue degrees and “Régulateur des Chevaliers Maçons” for the Higher Degrees. As a result, the French Rite is often characterized, especially for the blue degrees, as the “Rite of the Régulateur du Maçon of 1801.” This label is unfortunate because it seems to suggest that the Rite originated only in 1801. In reality, it dates back to the 1780s. It is difficult to assign it an exact date because the development of the rituals and their adoption was a process that spanned several years, with the final adoption being the culmination of this process.
It should also be noted that sometimes an earlier origin is attributed to the French Rite, going back to around 1760. Such claims result from confusion about what is meant by the “French Rite.” The precise definition we have given for this Rite, which places its historical origin in the 1780s, is the only accurate one and does not trace it back any earlier. Of course, when it was developed during those years, this Rite was not created ex nihilo. Before 1780, there was a relatively homogeneous French Masonic practice, and the French Rite, as defined here, is deeply rooted in this earlier practice.
In general, it can be stated that none of the Rites practiced today can claim a historical origin earlier than 1780. However, all these Rites are more or less deeply rooted in traditions that predate 1780, and each of them represents a particular implementation of these traditions. Therefore, a Rite cannot be defined solely by the traditions from which it derives, as these traditions are shared with other Rites that implement them differently. The definition of a Rite necessarily includes the particular way in which it has implemented the older traditions it shares with others, and its historical origin cannot be assigned to a time earlier than when this specific implementation was realized. Thus, it is essential to emphasize once again that the historical origin of the French Rite must be situated in the 1780s, neither earlier nor later. This makes it one of the oldest Rites currently practiced since no Rite practiced today can claim a historical origin predating it.
Now, let’s make some remarks about the term “French Rite.” This appellation does not date back to the historical origin of the Rite as we have just defined it. Nor does it trace back to the origins of French Freemasonry, of course. In fact, it did not appear until the last years of the 18th century. From that time on, throughout the 19th century, it referred to the “French Rite” as we have defined it, namely, the system of seven degrees adopted on the mentioned dates. However, even the Grand Orient did not originally christen its system as the “French Rite.” This appellation never appeared in the original rituals and regulations or in the deliberations where these rituals and regulations were approved. The earliest known use of the term “French Rite” can be found in the minutes of a deliberation of the Chambre d’Administration of the Grand Orient dated December 25, 1799, which mentions a lodge established in New York “under the French Ritual.” However, this appellation was not yet firmly established at that time since another deliberation dated March 24, 1800, simply referred to the “system of the Grand Orient.”
In fact, the appellation seems to have been coined in opposition to the “Scottish Rite.” The term “Scottish” originally referred to the Higher Degrees; it initially described a certain class of Higher Degrees. Later, its meaning was sometimes extended to refer to all of the Higher Degrees in Freemasonry, and because there was not a strict separation in the 18th century between Higher Degrees and blue degrees, the term “Scottish” came to be applied by some Rites to their entire system, including the blue degrees. Thus, in the final years of the Old Regime, there was a system that is no longer practiced in France, officially titled the “Philosophical Scottish Rite.” This designation appears in documents from Avignon in the 1780s, as this Rite had been developed in Avignon. This Rite, as practiced in those years, differed only slightly from that of the Grand Orient in the blue degrees and mainly in the Higher Degrees. As for the Rite we now call the “Rectified Scottish Rite,” it also existed in the 1780s but was not yet called that; it was simply known as the “Rectified Rite.” However, it was governed, including in its blue degrees, by organizations called “Scottish Directorates.”
For their part, the organizations that governed the French Rite called it the “Grand Orient System” in their documents. The use of the term “French Rite” to describe this system appears to have been a reaction to the growing influence of the Rectified Rite. This appellation emphasized the local origin of the French Rite as opposed to the Rectified Rite, which was of foreign origin. There were other Rites that had been imported into France, such as the Swedish Rite. The term “French Rite” also emphasized the autonomy of the Grand Orient in its ritual practice, as opposed to Rites under the aegis of Scottish Directorates, particularly that of the Rectified Rite. This was the sense in which the term “French Rite” was first used. This is not to say that the rituals of the Rectified Rite, or any other foreign Rite, were practiced within Lodges of the Grand Orient. However, as was mentioned earlier, the Rectified Rite was widely practiced in 18th-century France, particularly in its blue degrees, which were governed by Scottish Directorates. The term “French Rite” was therefore used to distinguish the system practiced under the aegis of the Grand Orient from the Rectified Rite. The fact that this term is still used today as the appellation of a Rite in France is due to its adoption as such by those who practiced it when they returned to regularity in 1979.
The Higher Degrees of the French Rite
The Higher Degrees of the French Rite are governed by the Grand Chapitre Français (G.C.F). This body is independent of the Grand Lodge, and the Brethren it governs need not necessarily be members of the G.L.N.F. in order to practice these degrees, although in practice, most of them are. This independence has consequences for the organization of French Lodges. Indeed, a single body governs all the degrees of the Scottish Rite or the Rectified Scottish Rite, for example. The Brethren of the blue degrees are governed by the Grand Lodge and can, therefore, elect their own officers and to a large extent manage their own affairs. The Brethren of the Higher Degrees, by contrast, are governed by the Grand Chapitre Français, which is a central body, just as is the Supreme Council of the Rectified Scottish Rite. The blue degrees are the responsibility of individual Lodges, which, however, must operate according to the rules established by the Grand Lodge. This autonomy can be extended to the Brethren of the Higher Degrees, but the authority to do so is not delegated to Lodges, but to the Grand Chapitre Français.
The Grand Chapitre Français governs the Higher Degrees of the French Rite, which is organized as follows:
Please note that the French Rite, like many other Masonic Rites, uses historical and symbolic narratives in its rituals. The specific content and symbolism of these degrees may vary, but they typically include teachings related to moral and ethical principles, as well as historical or allegorical lessons. The degrees often involve the use of symbolic tools, regalia, and rituals to convey these teachings to the initiates. The exact details of each degree within the French Rite can vary between different jurisdictions and Masonic bodies that practice this Rite.
The French Rite, like other Masonic Rites, places a strong emphasis on personal and moral development, as well as the principles of brotherhood, charity, and mutual support among its members. Each degree within the Rite is designed to provide initiates with a unique set of lessons and insights to aid in their personal growth and understanding of Masonic values.
In this text, it is noticeable that the intention of standardization is accompanied by an intention to return to ‘ancient customs’ and their ‘ancient and respectable purity.’ This should be taken with a grain of salt. If there is indeed an authentic effort of simplicity in the ceremonies in the 1785 ritual, it is by no means the restoration of the initiation ritual as it was in the early days of Freemasonry in France. Innovations have been sorted, but not all eliminated; on the contrary, several of them have been retained and formalized, as can be seen sufficiently from the examples we have given.
This effort to organize and standardize was not the first of its kind, and it was not isolated in French Freemasonry in the 1780s. It had at least one precedent outside the Grand Orient. This was the case with the Mother Scottish Lodge of Marseille, which we know had adopted official rituals as early as 1774 and communicated them to lodges to which it granted constitutions, with an obligation for these lodges to conform to these rituals. We have also mentioned the ritual entitled ‘grade of Apprentice of the Lodges of Lyon in 1772.’ It could be, although it is not certain, the official ritual of the Grand Lodge of Regular Masters of Lyon. It seems, therefore, and it is certain in the case of the Mother Scottish Lodge of Marseille, that Masonic authorities in the provinces had preceded the Grand Orient in this endeavor. Furthermore, in the 1780s, there was a contemporary and parallel endeavor, the result of which has come down to us: that which produced the rituals of the Rectified Scottish Rite. The development of the rituals of the French Rite is therefore part of a broader movement that corresponded to a need felt throughout French Freemasonry.
Based on this historical study, we can specify the place of the French Rite, if not in the whole of Freemasonry practiced worldwide, at least in that practiced in France.
The best way to characterize the place of the French Rite is to say that it is the most faithful representative, among the rites currently practiced in France, of the common practice of 18th-century French Freemasonry. This results from what we have already said, namely, that it is nothing more than the result of an effort to organize and standardize this practice. This answers, we believe, a question that is often asked: what is the specificity of the French Rite? To this question, we willingly respond that the specificity of the French Rite is not to have one. If it indeed has one, it is only to be representative of a certain common Masonic tradition, from which other rites with distinctive characteristics have branched out.
Comparison with the Ancient and Accepted Scottish Rite also allows us to clarify a point that we touched on but left unresolved: the origin of the appellation ‘Rite Moderne.’ This appellation, like that of ‘Rite Français,’ was not chosen by the founders of the Rite; it was introduced later. In fact, it was first given, from the outside, to the French Rite by the Masons of the Ancient and Accepted Scottish Rite, who, following the example of the English Grand Lodge of the ‘Ancients,’ called their own Rite ‘Ancient Rite’ and called the French Rite ‘Modern Rite.’ This is evident in the Guide des Maçons Ecossais, in which the Worshipful Master, after instructing the newly initiated on the words, signs, and grips of the Apprentice degree, says:
‘My Brother, Masonry is known throughout the world, although it is divided into two Rites, distinguished as Ancient Rite and Modern Rite. Nevertheless, they are based on the same foundations, the same principles. We work under the Ancient Rite, or Scottish Rite, because it is the purest essence of Masonry, because it is the same as was transmitted to us by the first founders of the Order. Here are now the words, signs, and grips of the Modern Rite…'”
Despite the polemical intent it contained, this linking of the French Rite to the English Grand Lodge known as the ‘Moderns’ was not without foundation, insofar as, as we have said, the ritual practice codified in the 1785 ritual and in the Regulateur du Maçon of 1801 was in line with that of this Grand Lodge, without this Grand Lodge having played an exclusive or even preponderant role in the introduction of Freemasonry in France. The Masons of the French Rite, although sensitive to the pejorative intent that had accompanied its introduction, could not prevent the success of the appellation ‘Moderns’ and had to accommodate it, while not missing an opportunity to affirm that the ‘Modern’ Rite was no less ancient than the ‘Ancient’ Rite. As for us, without entering into this dispute, we can only note that the appellation ‘Modern Rite’ and that of ‘French Rite’ imposed themselves rather quickly, as synonyms for each other, during the first one or two decades of the 19th century.
It should be noted that the appellation ‘Modern Rite’ even extended to the system of high degrees of the French Rite, although in this case, unlike the blue degrees, it had no historical justification. The high degrees of the French Rite have nothing to do, no more than those of the Ancient and Accepted Scottish Rite, with the Grand Lodge of the ‘Moderns,’ which did not practice high degrees. Both the high degrees and the blue degrees are part of the common fund of high degrees that flourished in France in the 18th century.
The history of the origin of the high degrees of the French Rite includes rather complex developments. We will only recall the main points. The work was begun by the Chamber of Degrees of the Grand Orient of France, created in 1782 with the specific mission of developing the system of high degrees intended to become the official system of the Grand Orient. This work was guided by the same concern for organization and standardization that we have seen in the development of the blue degree rituals. Already in the blue degrees, this work had included an aspect of selection among the ritual developments that had occurred over half a century of French Freemasonry (for example, some somewhat grand-guignol trials had been rejected). This aspect of selection was even more necessary for the high degrees because there were many of them and they existed in many different versions, including both the best and the worst. Therefore, the Chamber of Degrees began with a preliminary documentation task, which involved collecting grade notebooks, studying them, and classifying them, in order to be able to proceed to the second stage, which would be the writing of the high degrees that would be retained.
The Chamber of Degrees carried out this documentary task with great seriousness, but for reasons that are not well known, it never moved on to the second stage, that of writing the high degrees. From the beginning of 1783, it dealt, as we have seen, with the writing of the blue degrees, although this was not the task initially assigned to it. The writing of the high degrees was carried out within an organization that some members of the Chamber of Degrees, led by Roéttiers de Montaleau (himself again), created on the sidelines of the Grand Orient on February 2, 1784, and called the Grand General Chapter of France. These Brothers did not intend to establish a rival organization to the Grand Orient but only, it seems, to have the freedom to carry out the work of writing the high degrees as they saw fit and then to submit the result of this work to the Grand Orient.
The leaders of the Grand General Chapter of France intended to unite their Grand Chapter with the Grand Orient of France, and they initiated negotiations for this purpose. These negotiations dragged on for various reasons, which are of more or less anecdotal interest. They finally led to the long-awaited merger, the principle of which was voted on in the 178th assembly of the G.O.D.F. on May 4, 1787, and the details of which were specified in subsequent assemblies. With this merger, the system developed by the Grand General Chapter of France became the official system of high degrees of the Grand Orient.
What did this system consist of? The members of the Grand General Chapter of France, relying on the documentary work they had done in the Chamber of Degrees, classified the high degrees into five ‘orders.’ This notion of an ‘order’ was a novelty and should not be confused with that of a ‘degree.’ An order is a set of degrees, with each degree itself potentially having several versions. The first order included the degrees of Elu, but also a certain number of other degrees that were usually conferred between the Master Mason degree and the Elu degrees. The second order included the Scottish degrees. The third order essentially included a single degree, that of Knight of the East, and the same was true for the fourth order, corresponding to the degree of Rose-Croix. All degrees that did not fit into the previous orders were grouped into a fifth order. The Grand General Chapter of France decided to write a single degree for each of the first four orders, which belonged to that order. For the first order, it was the degree of Elu Secret; for the second order, it was the degree of Grand Elu Ecossais. For the third order, a version of the degree of Knight of the East was adopted, and for the fourth order, a version of the degree of Rose-Croix was adopted. These four degrees were intended to be practiced. For the fifth order, no degree was written, as the degrees belonging to this order were not intended to be practiced but only studied. Thus, the initiatic journey of a Mason in the French Rite, in the high degrees, involves four degrees: the degree of Elu Secret, received in the Chapter of the first order; the degree of Grand Elu Ecossais, received in the Chapter of the second order; the degree of Knight of the East, received in the Chapter of the third order; and the degree of Knight Rose-Croix, received in the Chapter of the fourth order.
When one compares the high degrees of the French Rite with the high degrees of other Rites, one realizes that the different high-degree systems were made from the same material, namely, the wealth of grades offered by French Freemasonry before 1780. Each Rite has treated this material in its own way, choosing to retain more or fewer grades, keeping adjacent grades separate or, on the contrary, reducing them to a single degree. That is why there are themes that are found in several systems, but in one system, they are found in different degrees, while in another system, they are combined into a single degree.
The choice of the degrees to be retained, and of the particular version to be adopted or written, the relationship between the degrees, the progression from one to another, give each Rite its own character. This applies both among the high degrees and between them and the blue degrees because, for the French Rite at least, all these degrees were designed to form a coherent whole (let us not forget that the work on the blue degrees and the work on the high degrees were done by the same men).
This character expresses a spirit, and there is undeniably a spirit of the French Rite, just as there is a spirit of each of the other Rites. However, we will not attempt to define it here, sticking to the historical perspective that has guided us throughout this note. The spirit of a Rite cannot be encapsulated in a few concise sentences, especially when, as is the case with the French Rite, it has no explicit doctrine, and its spirit is expressed solely through its rituals. When attempting to describe the spirit of a Rite briefly, even when it has a doctrine, one is prone to approximations, reductions, and misunderstandings. In fact, the spirit of a Rite can only be discovered from within, through diligent attendance and practice of its rituals.”
Please note that some technical or specialized terminology may have nuanced meanings and interpretations that are context-specific.
- In July-August 1785, the Grand Orient of France (G.O.D.F.) established the ritual for the first three degrees for the Lodges under its jurisdiction. The approved handwritten manuscripts corresponded to the ritual practiced within the Lodges of the French Rite of the G.L.N.F.
- From 1784 to 1786, the Grand Chapitre Général de France determined the rituals for the Higher Degrees, divided into four Orders. The handwritten manuscripts for these four Orders correspond to the rituals practiced today within the Grand Chapitre Français.
- On February 2, 1788, the Grand Chapitre Général de France relinquished its autonomy to become part of the G.O.D.F., establishing the system of 7 degrees that would later be called the French Rite.
- In 1801, all seven rituals of the French Rite were printed and published, titled “Régulateur du Maçon” for the symbolic grades and “Régulateur des Chevaliers Maçons” for the Higher Degrees.
Contemporary History
- In June 1979, the French Rite returned to regularity with the contributions of Brothers from the G.O.D.F., the G.L.T.S Opéra, and the Loge Nationale Française. The first two Lodges consecrated were “Les Anciens Devoirs” No. 238 and “Saint Jean Chrisostome” No. 239.
- On February 9, 1999, a protocol agreement was signed between Claude CHARBONNIAUD, Grand Master of the Grande Loge Nationale Française (G.L.N.F), and Roger GIRARD, Supreme Commander of the Grand Chapitre Français, emphasizing the perfect alignment of their concepts of Regular Freemasonry and recognizing the authority and regularity of the Grand Chapitre Français (G.C.F) to govern the Higher Degrees of the French Rite.
Presentation of the French Rite
The term “French Rite” refers to the rituals and regulations developed in the 1780s, officially adopted in 1785 for the three “blue” or “symbolic” degrees and between 1784 and 1786 for the Higher Degrees. These documents, mainly the rituals, transcribed in a more suitable form for the use of Lodges and Chapters today, form the basis of the current practice of the French Rite, under the G.L.N.F. for the blue degrees and within the Grand Chapitre Français for the Higher Degrees.
A very important point to emphasize is that the rituals we have just mentioned only existed and were circulated in handwritten form during the 18th century. In 1801, they were printed under the title “Régulateur du Maçon” for the blue degrees and “Régulateur des Chevaliers Maçons” for the Higher Degrees. As a result, the French Rite is often characterized, especially for the blue degrees, as the “Rite of the Régulateur du Maçon of 1801.” This label is unfortunate because it seems to suggest that the Rite originated only in 1801. In reality, it dates back to the 1780s. It is difficult to assign it an exact date because the development of the rituals and their adoption was a process that spanned several years, with the final adoption being the culmination of this process.
It should also be noted that sometimes an earlier origin is attributed to the French Rite, going back to around 1760. Such claims result from confusion about what is meant by the “French Rite.” The precise definition we have given for this Rite, which places its historical origin in the 1780s, is the only accurate one and does not trace it back any earlier. Of course, when it was developed during those years, this Rite was not created ex nihilo. Before 1780, there was a relatively homogeneous French Masonic practice, and the French Rite, as defined here, is deeply rooted in this earlier practice.
In general, it can be stated that none of the Rites practiced today can claim a historical origin earlier than 1780. However, all these Rites are more or less deeply rooted in traditions that predate 1780, and each of them represents a particular implementation of these traditions. Therefore, a Rite cannot be defined solely by the traditions from which it derives, as these traditions are shared with other Rites that implement them differently. The definition of a Rite necessarily includes the particular way in which it has implemented the older traditions it shares with others, and its historical origin cannot be assigned to a time earlier than when this specific implementation was realized. Thus, it is essential to emphasize once again that the historical origin of the French Rite must be situated in the 1780s, neither earlier nor later. This makes it one of the oldest Rites currently practiced since no Rite practiced today can claim a historical origin predating it.
Now, let’s make some remarks about the term “French Rite.” This appellation does not date back to the historical origin of the Rite as we have just defined it. Nor does it trace back to the origins of French Freemasonry, of course. In fact, it did not appear until the last years of the 18th century. From that time on, throughout the 19th century, it referred to the “French Rite” as we have defined it, namely, the system of seven degrees adopted on the mentioned dates. However, even the Grand Orient did not originally christen its system as the “French Rite.” This appellation never appeared in the original rituals and regulations or in the deliberations where these rituals and regulations were approved. The earliest known use of the term “French Rite” can be found in the minutes of a deliberation of the Chambre d’Administration of the Grand Orient dated December 25, 1799, which mentions a lodge established in New York “under the French Ritual.” However, this appellation was not yet firmly established at that time since another deliberation dated March 24, 1800, simply referred to the “system of the Grand Orient.”
In fact, the appellation seems to have been coined in opposition to the “Scottish Rite.” The term “Scottish” originally referred to the Higher Degrees; it initially described a certain class of Higher Degrees. Later, its meaning was sometimes extended to refer to all of the Higher Degrees in Freemasonry, and because there was not a strict separation in the 18th century between Higher Degrees and blue degrees, the term “Scottish” came to be applied by some Rites to their entire system, including the blue degrees. Thus, in the final years of the Old Regime, there was a system that is no longer practiced in France, officially titled the “Philosophical Scottish Rite.” This designation appears in documents from Avignon in the 1780s, as this Rite had been developed in Avignon. This Rite, as practiced in those years, differed only slightly from that of the Grand Orient in the blue degrees and mainly in the Higher Degrees. As for the Rite we now call the “Rectified Scottish Rite,” it also existed in the 1780s but was not yet called that; it was simply known as the “Rectified Rite.” However, it was governed, including in its blue degrees, by organizations called “Scottish Directorates.”
For their part, the organizations that governed the French Rite called it the “Grand Orient System” in their documents. The use of the term “French Rite” to describe this system appears to have been a reaction to the growing influence of the Rectified Rite. This appellation emphasized the local origin of the French Rite as opposed to the Rectified Rite, which was of foreign origin. There were other Rites that had been imported into France, such as the Swedish Rite. The term “French Rite” also emphasized the autonomy of the Grand Orient in its ritual practice, as opposed to Rites under the aegis of Scottish Directorates, particularly that of the Rectified Rite. This was the sense in which the term “French Rite” was first used. This is not to say that the rituals of the Rectified Rite, or any other foreign Rite, were practiced within Lodges of the Grand Orient. However, as was mentioned earlier, the Rectified Rite was widely practiced in 18th-century France, particularly in its blue degrees, which were governed by Scottish Directorates. The term “French Rite” was therefore used to distinguish the system practiced under the aegis of the Grand Orient from the Rectified Rite. The fact that this term is still used today as the appellation of a Rite in France is due to its adoption as such by those who practiced it when they returned to regularity in 1979.
The Higher Degrees of the French Rite
The Higher Degrees of the French Rite are governed by the Grand Chapitre Français (G.C.F). This body is independent of the Grand Lodge, and the Brethren it governs need not necessarily be members of the G.L.N.F. in order to practice these degrees, although in practice, most of them are. This independence has consequences for the organization of French Lodges. Indeed, a single body governs all the degrees of the Scottish Rite or the Rectified Scottish Rite, for example. The Brethren of the blue degrees are governed by the Grand Lodge and can, therefore, elect their own officers and to a large extent manage their own affairs. The Brethren of the Higher Degrees, by contrast, are governed by the Grand Chapitre Français, which is a central body, just as is the Supreme Council of the Rectified Scottish Rite. The blue degrees are the responsibility of individual Lodges, which, however, must operate according to the rules established by the Grand Lodge. This autonomy can be extended to the Brethren of the Higher Degrees, but the authority to do so is not delegated to Lodges, but to the Grand Chapitre Français.
The Grand Chapitre Français governs the Higher Degrees of the French Rite, which is organized as follows:
- Order of Saint John of Jerusalem: This is the continuation of the three blue degrees, and its rituals are practiced in Lodges.
- Chapter of Saint Andrew: This Order governs the four “crown” degrees.
- Sovereign Chapter of the Lodge of Perfection: This Order is parallel to the Chapter of Saint Andrew, but its authority is more extensive. It governs all degrees of the French Rite above the Craft degrees, whereas the Chapter of Saint Andrew only governs the four “crown” degrees.
- Council of Princes of Jerusalem: This Order oversees the three degrees of the Royal Arch.
- College of the Holy Spirit: This Order is responsible for the two degrees of the Knights Kadosh.
- Council of the Grand Master of the Royal Secret: This Order governs the three highest degrees of the French Rite.
Please note that the French Rite, like many other Masonic Rites, uses historical and symbolic narratives in its rituals. The specific content and symbolism of these degrees may vary, but they typically include teachings related to moral and ethical principles, as well as historical or allegorical lessons. The degrees often involve the use of symbolic tools, regalia, and rituals to convey these teachings to the initiates. The exact details of each degree within the French Rite can vary between different jurisdictions and Masonic bodies that practice this Rite.
The French Rite, like other Masonic Rites, places a strong emphasis on personal and moral development, as well as the principles of brotherhood, charity, and mutual support among its members. Each degree within the Rite is designed to provide initiates with a unique set of lessons and insights to aid in their personal growth and understanding of Masonic values.
In this text, it is noticeable that the intention of standardization is accompanied by an intention to return to ‘ancient customs’ and their ‘ancient and respectable purity.’ This should be taken with a grain of salt. If there is indeed an authentic effort of simplicity in the ceremonies in the 1785 ritual, it is by no means the restoration of the initiation ritual as it was in the early days of Freemasonry in France. Innovations have been sorted, but not all eliminated; on the contrary, several of them have been retained and formalized, as can be seen sufficiently from the examples we have given.
This effort to organize and standardize was not the first of its kind, and it was not isolated in French Freemasonry in the 1780s. It had at least one precedent outside the Grand Orient. This was the case with the Mother Scottish Lodge of Marseille, which we know had adopted official rituals as early as 1774 and communicated them to lodges to which it granted constitutions, with an obligation for these lodges to conform to these rituals. We have also mentioned the ritual entitled ‘grade of Apprentice of the Lodges of Lyon in 1772.’ It could be, although it is not certain, the official ritual of the Grand Lodge of Regular Masters of Lyon. It seems, therefore, and it is certain in the case of the Mother Scottish Lodge of Marseille, that Masonic authorities in the provinces had preceded the Grand Orient in this endeavor. Furthermore, in the 1780s, there was a contemporary and parallel endeavor, the result of which has come down to us: that which produced the rituals of the Rectified Scottish Rite. The development of the rituals of the French Rite is therefore part of a broader movement that corresponded to a need felt throughout French Freemasonry.
Based on this historical study, we can specify the place of the French Rite, if not in the whole of Freemasonry practiced worldwide, at least in that practiced in France.
The best way to characterize the place of the French Rite is to say that it is the most faithful representative, among the rites currently practiced in France, of the common practice of 18th-century French Freemasonry. This results from what we have already said, namely, that it is nothing more than the result of an effort to organize and standardize this practice. This answers, we believe, a question that is often asked: what is the specificity of the French Rite? To this question, we willingly respond that the specificity of the French Rite is not to have one. If it indeed has one, it is only to be representative of a certain common Masonic tradition, from which other rites with distinctive characteristics have branched out.
Comparison with the Ancient and Accepted Scottish Rite also allows us to clarify a point that we touched on but left unresolved: the origin of the appellation ‘Rite Moderne.’ This appellation, like that of ‘Rite Français,’ was not chosen by the founders of the Rite; it was introduced later. In fact, it was first given, from the outside, to the French Rite by the Masons of the Ancient and Accepted Scottish Rite, who, following the example of the English Grand Lodge of the ‘Ancients,’ called their own Rite ‘Ancient Rite’ and called the French Rite ‘Modern Rite.’ This is evident in the Guide des Maçons Ecossais, in which the Worshipful Master, after instructing the newly initiated on the words, signs, and grips of the Apprentice degree, says:
‘My Brother, Masonry is known throughout the world, although it is divided into two Rites, distinguished as Ancient Rite and Modern Rite. Nevertheless, they are based on the same foundations, the same principles. We work under the Ancient Rite, or Scottish Rite, because it is the purest essence of Masonry, because it is the same as was transmitted to us by the first founders of the Order. Here are now the words, signs, and grips of the Modern Rite…'”
Despite the polemical intent it contained, this linking of the French Rite to the English Grand Lodge known as the ‘Moderns’ was not without foundation, insofar as, as we have said, the ritual practice codified in the 1785 ritual and in the Regulateur du Maçon of 1801 was in line with that of this Grand Lodge, without this Grand Lodge having played an exclusive or even preponderant role in the introduction of Freemasonry in France. The Masons of the French Rite, although sensitive to the pejorative intent that had accompanied its introduction, could not prevent the success of the appellation ‘Moderns’ and had to accommodate it, while not missing an opportunity to affirm that the ‘Modern’ Rite was no less ancient than the ‘Ancient’ Rite. As for us, without entering into this dispute, we can only note that the appellation ‘Modern Rite’ and that of ‘French Rite’ imposed themselves rather quickly, as synonyms for each other, during the first one or two decades of the 19th century.
It should be noted that the appellation ‘Modern Rite’ even extended to the system of high degrees of the French Rite, although in this case, unlike the blue degrees, it had no historical justification. The high degrees of the French Rite have nothing to do, no more than those of the Ancient and Accepted Scottish Rite, with the Grand Lodge of the ‘Moderns,’ which did not practice high degrees. Both the high degrees and the blue degrees are part of the common fund of high degrees that flourished in France in the 18th century.
The history of the origin of the high degrees of the French Rite includes rather complex developments. We will only recall the main points. The work was begun by the Chamber of Degrees of the Grand Orient of France, created in 1782 with the specific mission of developing the system of high degrees intended to become the official system of the Grand Orient. This work was guided by the same concern for organization and standardization that we have seen in the development of the blue degree rituals. Already in the blue degrees, this work had included an aspect of selection among the ritual developments that had occurred over half a century of French Freemasonry (for example, some somewhat grand-guignol trials had been rejected). This aspect of selection was even more necessary for the high degrees because there were many of them and they existed in many different versions, including both the best and the worst. Therefore, the Chamber of Degrees began with a preliminary documentation task, which involved collecting grade notebooks, studying them, and classifying them, in order to be able to proceed to the second stage, which would be the writing of the high degrees that would be retained.
The Chamber of Degrees carried out this documentary task with great seriousness, but for reasons that are not well known, it never moved on to the second stage, that of writing the high degrees. From the beginning of 1783, it dealt, as we have seen, with the writing of the blue degrees, although this was not the task initially assigned to it. The writing of the high degrees was carried out within an organization that some members of the Chamber of Degrees, led by Roéttiers de Montaleau (himself again), created on the sidelines of the Grand Orient on February 2, 1784, and called the Grand General Chapter of France. These Brothers did not intend to establish a rival organization to the Grand Orient but only, it seems, to have the freedom to carry out the work of writing the high degrees as they saw fit and then to submit the result of this work to the Grand Orient.
The leaders of the Grand General Chapter of France intended to unite their Grand Chapter with the Grand Orient of France, and they initiated negotiations for this purpose. These negotiations dragged on for various reasons, which are of more or less anecdotal interest. They finally led to the long-awaited merger, the principle of which was voted on in the 178th assembly of the G.O.D.F. on May 4, 1787, and the details of which were specified in subsequent assemblies. With this merger, the system developed by the Grand General Chapter of France became the official system of high degrees of the Grand Orient.
What did this system consist of? The members of the Grand General Chapter of France, relying on the documentary work they had done in the Chamber of Degrees, classified the high degrees into five ‘orders.’ This notion of an ‘order’ was a novelty and should not be confused with that of a ‘degree.’ An order is a set of degrees, with each degree itself potentially having several versions. The first order included the degrees of Elu, but also a certain number of other degrees that were usually conferred between the Master Mason degree and the Elu degrees. The second order included the Scottish degrees. The third order essentially included a single degree, that of Knight of the East, and the same was true for the fourth order, corresponding to the degree of Rose-Croix. All degrees that did not fit into the previous orders were grouped into a fifth order. The Grand General Chapter of France decided to write a single degree for each of the first four orders, which belonged to that order. For the first order, it was the degree of Elu Secret; for the second order, it was the degree of Grand Elu Ecossais. For the third order, a version of the degree of Knight of the East was adopted, and for the fourth order, a version of the degree of Rose-Croix was adopted. These four degrees were intended to be practiced. For the fifth order, no degree was written, as the degrees belonging to this order were not intended to be practiced but only studied. Thus, the initiatic journey of a Mason in the French Rite, in the high degrees, involves four degrees: the degree of Elu Secret, received in the Chapter of the first order; the degree of Grand Elu Ecossais, received in the Chapter of the second order; the degree of Knight of the East, received in the Chapter of the third order; and the degree of Knight Rose-Croix, received in the Chapter of the fourth order.
When one compares the high degrees of the French Rite with the high degrees of other Rites, one realizes that the different high-degree systems were made from the same material, namely, the wealth of grades offered by French Freemasonry before 1780. Each Rite has treated this material in its own way, choosing to retain more or fewer grades, keeping adjacent grades separate or, on the contrary, reducing them to a single degree. That is why there are themes that are found in several systems, but in one system, they are found in different degrees, while in another system, they are combined into a single degree.
The choice of the degrees to be retained, and of the particular version to be adopted or written, the relationship between the degrees, the progression from one to another, give each Rite its own character. This applies both among the high degrees and between them and the blue degrees because, for the French Rite at least, all these degrees were designed to form a coherent whole (let us not forget that the work on the blue degrees and the work on the high degrees were done by the same men).
This character expresses a spirit, and there is undeniably a spirit of the French Rite, just as there is a spirit of each of the other Rites. However, we will not attempt to define it here, sticking to the historical perspective that has guided us throughout this note. The spirit of a Rite cannot be encapsulated in a few concise sentences, especially when, as is the case with the French Rite, it has no explicit doctrine, and its spirit is expressed solely through its rituals. When attempting to describe the spirit of a Rite briefly, even when it has a doctrine, one is prone to approximations, reductions, and misunderstandings. In fact, the spirit of a Rite can only be discovered from within, through diligent attendance and practice of its rituals.”
Please note that some technical or specialized terminology may have nuanced meanings and interpretations that are context-specific.
the rectified scottish rite
The Rectified Scottish Rite is a Masonic and chivalric system that originated in France in the second half of the 18th century.
The Rectified Scottish Rite, and the Regime that serves as its vehicle, distinguish themselves from other Masonic systems both by their very clear genesis, with all the steps known precisely, as well as all the key figures who were at the center of their development, and by exceptional coherence. This coherence is primarily due to the fact that the founders of the Regime and the authors of the Rite had an extremely precise idea of the final result they wanted to achieve. They skillfully combined symbolic and ritual materials from different origins to create a cohesive, educational, and initiatory work.
The Rectified Scottish Rite is conveyed through a structural organization, the Rectified Scottish Regime, originally divided into three classes (craft, chivalric, and priestly). These classes replicate the three higher divisions of any traditional society, although only the first two are regularly practiced in France today.
Its basic principles include:
I – History of the Regime
The Rectified Scottish Rite was constituted and organized between 1774 and 1782 by two groups of Masons from Strasbourg and Lyon. The most important figures among them were Jean and Bernard de Turkheim and Rodolphe Saltzmann in Strasbourg, and especially the primary inspirer, the Mason from Lyon, Jean-Baptiste Willermoz. The foundation of the Rectified Scottish Rite was underpinned by a central idea that inhabited the man at the center of its birth, Jean Baptiste Willermoz.
Deeply convinced that Freemasonry was the vehicle for higher truths and that its true purpose was to enlighten man about his spiritual destiny, as well as to provide him with the means to reintegrate his primordial state, Jean-Baptiste Willermoz became the chief architect of the construction of the Regime and the Rectified Scottish Rite. He infused this construction with the doctrine it contains.
The sources of the Rectified Scottish Rite are manifold:
To these sources, although not a direct source but proceeding from the same original inspiration, one can add the doctrine of the Unknown Philosopher, Louis-Claude de Saint-Martin.
The French Rite
The French Freemasonry of the late 18th century, which would later be structured into a system called the French Rite, with its three degrees and four orders, and the multitude of “Scottish” degrees or systems existing at the time, provided the purely Masonic framework that would serve as a receptacle for additions from other sources. From the French Rite, elements such as the position of the J column, the allocation of letters to the first two degrees, the location of wardens, the practice of marching off with the right foot, the wearing of swords in the Lodge by the brothers, and several practices already in use on the continent, were preserved.
The Strict Observance Templar
The Strict Observance Templar, or Rectified Masonry of Dresden, a Masonic-chivalric system of Germanic origin founded between 1751 and 1755 by Charles de Hund, Baron of the Empire, Lord of Lipse in Upper Lusatia, was conceived as a framework for the moral reform of the German Masonic society. It brought together a part of the German nobility and aimed to be the heir and continuator of the Order of the Temple, claiming to possess the spiritual knowledge that the Templars were supposed to have had and projecting the restoration of the Order abolished in 1312.
The Strict Observance included an Inner Order of chivalry in two grades (the novitiate, a preparatory class for the second grade where one was dubbed a knight), based on a Masonic class in four degrees (Apprentice, Fellow Craft, Master, Master Scotsman). This very principle would later be found precisely in the Rectified Scottish Rite.
The French Rite and the Strict Observance were the two formal sources that served as a receptacle for the most essential element according to Jean Baptiste Willermoz’s expectations—the teaching of Martines de Pasqually.
Martines de Pasqually and the Order of the Elus Cohens
Martines de Pasqually, an enigmatic figure born according to some sources in 1710, according to others in 1727, in Grenoble, Dom Martines de Pasqually, sometimes called Pasqually de la Tour or Latour de las Cases, died in Port-au-Prince on September 20, 1774.
A Catholic from a family of Spanish or Portuguese origin, probably of Marano descent, Martines de Pasqually immediately established himself as a great theosopher, a mage with emphasized powers, revered by his disciples as a master possessing wondrous knowledge, endowed with exceptional transcendent powers, a thaumaturge and theurgist.
His doctrine, which would inspire Jean-Baptiste Willermoz and form the central system that would become the Order of the Elect Cohens of the Universe, commonly known as the Order of the Elus Cohen, was presented in his unfinished work, “The Treatise on the Reintegration of Beings into Their First Properties, Virtue, and Divine Spiritual Power.” It laid out the ontological history of man, from his divine origin to his fall from his glorious original state, and the means of reintegration, through initiation, into this primordial state.
The Genesis of the Regime
Jean Baptiste Willermoz was intimately convinced from the moment he joined the Order that Freemasonry aimed to “enlighten man about his nature, his origin, and his destiny.”
Deeply impressed by Martines’ theosophical and theurgical teachings, immediately convinced that he was in contact with a purely traditional doctrine that he saw as the very truth of Masonry, and eager to disseminate it and share it, Jean-Baptiste Willermoz devoted himself to integrating this teaching, combined with the esoteric Christian tradition, into the Masonic framework. He made it the doctrinal foundation of the Regime.
Thinking initially that he had found the ideal asylum for his doctrine in the Strict Observance, he quickly realized that Hund’s system, focused primarily on temporal aspects, did not align with his purpose. He retained a few essential elements from the Strict Observance, which he used as a basis to develop the Rectified Scottish Rite. This Rite would become the means of spreading the truths that had provided him with “that inner peace of the soul,” as he described it.
The structure of the Regime
As conceived by Jean Baptiste Willermoz, the Rectified Scottish Regime was originally designed based on the divisions of any traditional society into three concentric classes, each corresponding to a specific initiation:
In addition to the ritual initiatory progression from degree to degree, there was an increasingly precise and explicit doctrinal teaching delivered through instructions, which were integral parts of the rituals for each degree.
This transformation of the Strict Observance into the Rectified Scottish Rite, along with the resulting structural, ritual, and doctrinal framework, was officially approved by two Convents:
According to the decisions of the Convent of the Gauls, confirmed at the Wilhelmsbad Convention, the Rectified Scottish Regime had rejected the theory supported by the Strict Observance of historical lineage with the Order of the Temple. Instead, it retained the principle of spiritual lineage, based on participation in a common tradition, highlighted by the designation “Knights Beneficent of the Holy City.”
In addition, the last secret class, the Professed, dedicated to the deepening of doctrine through study and meditation, and to the vivification of the entire Order through example, was not officially endorsed at the Wilhelmsbad Convention, although it continued to be practiced secretly.
In terms of temporal organization, the Regime adopted, with some adaptations, the geographical division of the Strict Observance, inspired by that of the Templar Order, into nine Provinces. France was divided into three Provinces: Auvergne, Occitania, and Burgundy. During the 19th century, during the eclipse of the Order, the Independent Grand Priory of Helvetia, heir to the 5th Province of the Order, the Province of Burgundy, inherited the seals and powers of the other two Provinces, thus becoming the Custodian of the Regime worldwide.
Revived in France in 1910 by Edouard de Ribeaucourt, the Rectified Scottish Rite, along with Lodge Centre des Amis No. 1, was instrumental in the restoration of regular Freemasonry in France in 1913. This led to the founding of the Grande Loge Nationale Indépendante et Régulière pour la France et les Colonies, which has since become the Grande Loge Nationale Française. Today, it is practiced in accordance with regularity in France by over 4,500 Rectified Masons.
II – The Regular Rectified Scottish Rite in France Today
Administrative Structures of the Regime
The regular Rectified Scottish Rite in France is currently governed by three jurisdictions in amity:
The Grand Priory of Rectified Masonry in France received from the Independent Grand Priory of Helvetia, the custodian of the Regime, in the presence of representatives of all the regular Rectified Grand Priories in the world, the charters and letters patent authorizing it to create and consecrate all Prefectures, Commanderies, and Lodges of St. Andrew in France. As a result, it has become the legitimate successor of the 2nd and 3rd Provinces of the Order, the Provinces of Auvergne and Occitania.
The GPRF and the DNLERF, while legally distinct, are organically linked by a concordat under which the Directorate falls under the Masonic obedience of the Grand Priory.
In addition, by decree of its Grand Master, the GLNF has cemented its amicable relations with the other two jurisdictions of the Regime.
The Grand Priory of Rectified Masonry in France is governed, under the authority of the Grand Prior – National Grand Master, by a High Council composed of Grand Dignitaries of the Regime and the Priory Chapter. It is divided into Prefectures, further subdivided into Commanderies, each comprising at least three knights.
The National Directorate of Rectified Scottish Lodges of France is under the authority of the Deputy Grand Master General elected by the National Directorate and assisted by the National Council, composed of Active Grand Officers and co-opted members. It is divided into Provincial Directorates, which in turn are composed of Scottish Lodges.
Ritual Structure of the Regime
The Rectified Scottish Rite currently consists of six degrees, divided into two classes:
The Symbolic Class, where Masonic initiation proper is conferred.
It includes four degrees:
This Symbolic Class is essentially focused on the mystical re-edification of Solomon’s Temple, or the effective reconstruction of the inner Temple of Man, in order to reestablish worship and unity with God through deepening faith, diligent practice of Christian virtues, and a profound understanding of the doctrine of the Rite and Christian esotericism.
If the Master Scotsman of St. Andrew demonstrates that he has effectively implemented the process of spiritual realization proposed by the Symbolic Class, he can then gain access to the Inner Order.
The Inner Order, a Christian chivalric order.
Unlike many “high degrees,” the Inner Order is neither a philosophical degree nor a “chivalric” degree. It involves the actual implementation of the work of spiritual realization, as taught in the symbolic degrees, through active practice of benevolence and Christian virtues, and selfless action in oneself and in the world.
It includes a preparatory degree, that of Novice Squire. This status is not permanent and should lead the Novice Squire to be armed as a Knight or to be demoted back to the Symbolic Class. It is a phase of inner preparation, lasting a minimum of two years, during which the Novice Squire should attempt to perceive within himself the spiritual dimension specific to the Inner Order and actively prepare to join the rank of Knight. Its culmination is marked by the emergence, expressed in heraldic terms, of the future Knight’s individual identity: arms, name, and motto.
The final degree of the Inner Order, Knight Beneficent of the Holy City, is, in reality, a spiritual state, a status conferred by the arming ceremony, conducted in accordance with the ancient tradition of Chivalry. The Knight Beneficent of the Holy City is a free man, on the path of effective realization, dedicated to the service of God, his Brothers, and all humanity, particularly through the exercise of active benevolence. He continues his inner quest with the spiritual arms conferred upon him during his arming, which define him and accompany him at every step of his existence.
As a Christian initiatory order within the framework of universal regular Freemasonry, the Rectified Scottish Rite allows anyone, regardless of their denomination, according to their means and will, and if sincerely desired, to follow, with specifically Christian ritual forms, the Word of Christ, which addresses itself, without exclusion, to all who come to Him. It thus offers an authentic initiatory path of spiritual realization, enabling its followers to truly achieve reintegration, i.e., the restoration of Man’s primordial unity with God, the true goal of any traditional initiatory path.
The Rectified Scottish Rite, and the Regime that serves as its vehicle, distinguish themselves from other Masonic systems both by their very clear genesis, with all the steps known precisely, as well as all the key figures who were at the center of their development, and by exceptional coherence. This coherence is primarily due to the fact that the founders of the Regime and the authors of the Rite had an extremely precise idea of the final result they wanted to achieve. They skillfully combined symbolic and ritual materials from different origins to create a cohesive, educational, and initiatory work.
The Rectified Scottish Rite is conveyed through a structural organization, the Rectified Scottish Regime, originally divided into three classes (craft, chivalric, and priestly). These classes replicate the three higher divisions of any traditional society, although only the first two are regularly practiced in France today.
Its basic principles include:
- Fidelity to the Christian religion.
- Adherence to the preservation of both the ancient obligations of the Masonic Order, which are traditional rules of Regular Freemasonry, and the principles and Masonic and chivalric traditions specific to the Regime. These principles result from the Convents of Lyon in 1778 and Wilhelmsbad in 1782.
- The spiritual development of its members through the practice of inner self-improvement, overcoming passions, correcting flaws, and progressing toward spiritual realization, as well as the deepening of Christian esotericism.
- The constant practice of enlightened benevolence toward all men.
I – History of the Regime
The Rectified Scottish Rite was constituted and organized between 1774 and 1782 by two groups of Masons from Strasbourg and Lyon. The most important figures among them were Jean and Bernard de Turkheim and Rodolphe Saltzmann in Strasbourg, and especially the primary inspirer, the Mason from Lyon, Jean-Baptiste Willermoz. The foundation of the Rectified Scottish Rite was underpinned by a central idea that inhabited the man at the center of its birth, Jean Baptiste Willermoz.
Deeply convinced that Freemasonry was the vehicle for higher truths and that its true purpose was to enlighten man about his spiritual destiny, as well as to provide him with the means to reintegrate his primordial state, Jean-Baptiste Willermoz became the chief architect of the construction of the Regime and the Rectified Scottish Rite. He infused this construction with the doctrine it contains.
The sources of the Rectified Scottish Rite are manifold:
- French Freemasonry in use in the 18th century, specifically the French Rite.
- The Strict Observance, a German Masonic and chivalric system.
- The Martinist doctrine, transmitted by Dom Martines de Pasqually, and the Order of the Elus Cohens.
- The undivided Christian tradition, nurtured by the teachings of the Church Fathers.
To these sources, although not a direct source but proceeding from the same original inspiration, one can add the doctrine of the Unknown Philosopher, Louis-Claude de Saint-Martin.
The French Rite
The French Freemasonry of the late 18th century, which would later be structured into a system called the French Rite, with its three degrees and four orders, and the multitude of “Scottish” degrees or systems existing at the time, provided the purely Masonic framework that would serve as a receptacle for additions from other sources. From the French Rite, elements such as the position of the J column, the allocation of letters to the first two degrees, the location of wardens, the practice of marching off with the right foot, the wearing of swords in the Lodge by the brothers, and several practices already in use on the continent, were preserved.
The Strict Observance Templar
The Strict Observance Templar, or Rectified Masonry of Dresden, a Masonic-chivalric system of Germanic origin founded between 1751 and 1755 by Charles de Hund, Baron of the Empire, Lord of Lipse in Upper Lusatia, was conceived as a framework for the moral reform of the German Masonic society. It brought together a part of the German nobility and aimed to be the heir and continuator of the Order of the Temple, claiming to possess the spiritual knowledge that the Templars were supposed to have had and projecting the restoration of the Order abolished in 1312.
The Strict Observance included an Inner Order of chivalry in two grades (the novitiate, a preparatory class for the second grade where one was dubbed a knight), based on a Masonic class in four degrees (Apprentice, Fellow Craft, Master, Master Scotsman). This very principle would later be found precisely in the Rectified Scottish Rite.
The French Rite and the Strict Observance were the two formal sources that served as a receptacle for the most essential element according to Jean Baptiste Willermoz’s expectations—the teaching of Martines de Pasqually.
Martines de Pasqually and the Order of the Elus Cohens
Martines de Pasqually, an enigmatic figure born according to some sources in 1710, according to others in 1727, in Grenoble, Dom Martines de Pasqually, sometimes called Pasqually de la Tour or Latour de las Cases, died in Port-au-Prince on September 20, 1774.
A Catholic from a family of Spanish or Portuguese origin, probably of Marano descent, Martines de Pasqually immediately established himself as a great theosopher, a mage with emphasized powers, revered by his disciples as a master possessing wondrous knowledge, endowed with exceptional transcendent powers, a thaumaturge and theurgist.
His doctrine, which would inspire Jean-Baptiste Willermoz and form the central system that would become the Order of the Elect Cohens of the Universe, commonly known as the Order of the Elus Cohen, was presented in his unfinished work, “The Treatise on the Reintegration of Beings into Their First Properties, Virtue, and Divine Spiritual Power.” It laid out the ontological history of man, from his divine origin to his fall from his glorious original state, and the means of reintegration, through initiation, into this primordial state.
The Genesis of the Regime
Jean Baptiste Willermoz was intimately convinced from the moment he joined the Order that Freemasonry aimed to “enlighten man about his nature, his origin, and his destiny.”
Deeply impressed by Martines’ theosophical and theurgical teachings, immediately convinced that he was in contact with a purely traditional doctrine that he saw as the very truth of Masonry, and eager to disseminate it and share it, Jean-Baptiste Willermoz devoted himself to integrating this teaching, combined with the esoteric Christian tradition, into the Masonic framework. He made it the doctrinal foundation of the Regime.
Thinking initially that he had found the ideal asylum for his doctrine in the Strict Observance, he quickly realized that Hund’s system, focused primarily on temporal aspects, did not align with his purpose. He retained a few essential elements from the Strict Observance, which he used as a basis to develop the Rectified Scottish Rite. This Rite would become the means of spreading the truths that had provided him with “that inner peace of the soul,” as he described it.
The structure of the Regime
As conceived by Jean Baptiste Willermoz, the Rectified Scottish Regime was originally designed based on the divisions of any traditional society into three concentric classes, each corresponding to a specific initiation:
- A Masonic class comprising four symbolic degrees: Apprentice, Fellow Craft, Master, and Master Scotsman of St. Andrew.
- A chivalric class, the Inner Order, consisting of two degrees: Novice Squire and Knight Beneficent of the Holy City.
- A secret priestly class consisting of two categories: Professed and Grand Professed.
In addition to the ritual initiatory progression from degree to degree, there was an increasingly precise and explicit doctrinal teaching delivered through instructions, which were integral parts of the rituals for each degree.
This transformation of the Strict Observance into the Rectified Scottish Rite, along with the resulting structural, ritual, and doctrinal framework, was officially approved by two Convents:
- The Convent of the Gauls, held in Lyon in November-December 1778, which ratified, among other things, the Masonic Code of the United and Rectified Lodges and the Code of the Order of the Knights Beneficent of the Holy City. These texts remain the foundational documents, still in force, of the Regime.
- The Wilhelmsbad Convention, held in Germany in August-September 1782, under the presidency of Duke Ferdinand of Brunswick-Luneburg and Prince Charles of Hesse, who were then the main leaders of the Strict Observance. They rallied to the reform initiated at the Convent of the Gauls.
According to the decisions of the Convent of the Gauls, confirmed at the Wilhelmsbad Convention, the Rectified Scottish Regime had rejected the theory supported by the Strict Observance of historical lineage with the Order of the Temple. Instead, it retained the principle of spiritual lineage, based on participation in a common tradition, highlighted by the designation “Knights Beneficent of the Holy City.”
In addition, the last secret class, the Professed, dedicated to the deepening of doctrine through study and meditation, and to the vivification of the entire Order through example, was not officially endorsed at the Wilhelmsbad Convention, although it continued to be practiced secretly.
In terms of temporal organization, the Regime adopted, with some adaptations, the geographical division of the Strict Observance, inspired by that of the Templar Order, into nine Provinces. France was divided into three Provinces: Auvergne, Occitania, and Burgundy. During the 19th century, during the eclipse of the Order, the Independent Grand Priory of Helvetia, heir to the 5th Province of the Order, the Province of Burgundy, inherited the seals and powers of the other two Provinces, thus becoming the Custodian of the Regime worldwide.
Revived in France in 1910 by Edouard de Ribeaucourt, the Rectified Scottish Rite, along with Lodge Centre des Amis No. 1, was instrumental in the restoration of regular Freemasonry in France in 1913. This led to the founding of the Grande Loge Nationale Indépendante et Régulière pour la France et les Colonies, which has since become the Grande Loge Nationale Française. Today, it is practiced in accordance with regularity in France by over 4,500 Rectified Masons.
II – The Regular Rectified Scottish Rite in France Today
Administrative Structures of the Regime
The regular Rectified Scottish Rite in France is currently governed by three jurisdictions in amity:
- The Grande Loge Nationale Française (GLNF) governs the degrees of Apprentice, Fellow Craft, and Master within the Lodges of St. John.
- The National Directorate of Rectified Scottish Lodges of France (DNLERF) governs the degree of Master Scotsman of St. Andrew within the Scottish Lodges or Lodges of St. Andrew.
- The Grand Priory of Rectified Masonry in France (GPRF) governs the Inner Order.
The Grand Priory of Rectified Masonry in France received from the Independent Grand Priory of Helvetia, the custodian of the Regime, in the presence of representatives of all the regular Rectified Grand Priories in the world, the charters and letters patent authorizing it to create and consecrate all Prefectures, Commanderies, and Lodges of St. Andrew in France. As a result, it has become the legitimate successor of the 2nd and 3rd Provinces of the Order, the Provinces of Auvergne and Occitania.
The GPRF and the DNLERF, while legally distinct, are organically linked by a concordat under which the Directorate falls under the Masonic obedience of the Grand Priory.
In addition, by decree of its Grand Master, the GLNF has cemented its amicable relations with the other two jurisdictions of the Regime.
The Grand Priory of Rectified Masonry in France is governed, under the authority of the Grand Prior – National Grand Master, by a High Council composed of Grand Dignitaries of the Regime and the Priory Chapter. It is divided into Prefectures, further subdivided into Commanderies, each comprising at least three knights.
The National Directorate of Rectified Scottish Lodges of France is under the authority of the Deputy Grand Master General elected by the National Directorate and assisted by the National Council, composed of Active Grand Officers and co-opted members. It is divided into Provincial Directorates, which in turn are composed of Scottish Lodges.
Ritual Structure of the Regime
The Rectified Scottish Rite currently consists of six degrees, divided into two classes:
The Symbolic Class, where Masonic initiation proper is conferred.
It includes four degrees:
- Three degrees practiced in the Lodges of St. John, called “blue Lodges” because of the color of their décor: Apprentice, Fellow Craft, and Master. These are designed as preparatory degrees, gradually leading to the actual realization proposed by the Rite.
- One degree practiced in the Scottish Lodges, or Lodges of St. Andrew, called “green Lodges” for the same reason: the degree of Master Scotsman of St. Andrew. This degree synthesizes all the “high degrees” practiced in the 18th century, summarizing and completing the initiation imparted in the three previous degrees, bringing it to fruition. As a pivotal degree that concludes symbolic initiation and prepares for the actual realization proposed by the next class, it completes the purely Masonic structure of the Rite. It provides the Master Scotsman of St. Andrew with a vision of the effective and gradual initiatory journey that will lead to reintegration into God and the inner contemplation of the Heavenly Jerusalem.
This Symbolic Class is essentially focused on the mystical re-edification of Solomon’s Temple, or the effective reconstruction of the inner Temple of Man, in order to reestablish worship and unity with God through deepening faith, diligent practice of Christian virtues, and a profound understanding of the doctrine of the Rite and Christian esotericism.
If the Master Scotsman of St. Andrew demonstrates that he has effectively implemented the process of spiritual realization proposed by the Symbolic Class, he can then gain access to the Inner Order.
The Inner Order, a Christian chivalric order.
Unlike many “high degrees,” the Inner Order is neither a philosophical degree nor a “chivalric” degree. It involves the actual implementation of the work of spiritual realization, as taught in the symbolic degrees, through active practice of benevolence and Christian virtues, and selfless action in oneself and in the world.
It includes a preparatory degree, that of Novice Squire. This status is not permanent and should lead the Novice Squire to be armed as a Knight or to be demoted back to the Symbolic Class. It is a phase of inner preparation, lasting a minimum of two years, during which the Novice Squire should attempt to perceive within himself the spiritual dimension specific to the Inner Order and actively prepare to join the rank of Knight. Its culmination is marked by the emergence, expressed in heraldic terms, of the future Knight’s individual identity: arms, name, and motto.
The final degree of the Inner Order, Knight Beneficent of the Holy City, is, in reality, a spiritual state, a status conferred by the arming ceremony, conducted in accordance with the ancient tradition of Chivalry. The Knight Beneficent of the Holy City is a free man, on the path of effective realization, dedicated to the service of God, his Brothers, and all humanity, particularly through the exercise of active benevolence. He continues his inner quest with the spiritual arms conferred upon him during his arming, which define him and accompany him at every step of his existence.
As a Christian initiatory order within the framework of universal regular Freemasonry, the Rectified Scottish Rite allows anyone, regardless of their denomination, according to their means and will, and if sincerely desired, to follow, with specifically Christian ritual forms, the Word of Christ, which addresses itself, without exclusion, to all who come to Him. It thus offers an authentic initiatory path of spiritual realization, enabling its followers to truly achieve reintegration, i.e., the restoration of Man’s primordial unity with God, the true goal of any traditional initiatory path.
the swedish rite
Introduction
The four Grand Lodges in Sweden, Denmark, Norway and Iceland are all working “The Swedish Rite” which was developed in Stockholm during the second half of the 18th century and finished in the year 1800 under the leadership of Duke Carl, later King Carl XIII.
The four Orders, Swedish Order of Freemasons (SFMO), Danish Order of Freemasons DDFO), The Norwegian Order of Freemasons (DNFO) and The Icelandic Order of Freemasons (IFMO), are all sovereign Masonic bodies working the same rituals.
In Finland there is a Grand Chapter which as a part of the Swedish Order of Freemasons is working The Swedish Rite.
The Swedish Rite
The Swedish Rite has its origin in the work led by first Carl Friedrich Eckleff and subsequently Duke Carl of Södermanland (the later King Carl XIII of Sweden) during the second half of the 18th century and finished in 1800. The rituals and the fundamental laws of Carl XIII governing the system still constitute – with few modifications – the foundation for the work in The Swedish Rite.
It is a progressive, continuous and homogenous system through its eleven degrees. Each degree leads to the next and each degree sums up the contents of the preceding degrees To ensure that each degree is kept separate and distinct, different lodge rooms are used, each specially designed for its degree. The way of working is also unique based on the lodge room, the ritual and the individual examination in each degree. There is one ritual for advancement in each degree and the Worshipful Master follows a manuscript when working a Lodge but some parts of the ritual must be memorised and performed by heart.
The system is grouped into three divisions with ten degrees altogether, which every brother can reach eventually. Progression through the degrees is slow, especially in the higher degrees, although with some variation between the four countries. A brother will typically reach the X degree after some 12-20 years’ time. The last (XI) 11th degree called Knight Commander of the Red Cross is almost exclusively for officers in the Grand Lodge.
St John’s (Craft) degrees (I – III): 1st degree – Apprentice, 2nd degree – Fellow Craft and 3rd degree – Master Mason. This division is closely related to the rituals in Craft lodges and the normal time for a brother is to be a raised Master in two to three years.
St Andrew’s (Scottish) degrees (IV-VI): 4th-5th degrees –Very Worshipful Apprentice and Fellow of St Andrew, and 6th degree – Illustrious Scottish Master of St Andrew.This division follows the St John’s degrees as the degrees in Mark Master Masons and Royal Arch does in other jurisdictions, and has its own rituals and lodge rooms. A brother can reach the sixth degree in about four to six years.
Chapter degrees (VII – X): 7th degree – Very Illustrious Brother, 8th degree – Most Illustrious Brother, 9th degree – Enlightened Brother of St. John’s Lodge and 10th degree – Very Enlightened Brother of St. Andrew’s Lodge.
This division is related to rituals in Great Priories and Supreme Councils but has its own rituals and lodge rooms. A brother can reach the tenth degree in some 12-20 years after his entry as an apprentice in the St John’s Lodge.
The Chapter also includes the final (XI) degree: Most Enlightened Brother, Knight Commanders of the Red Cross. This degree is almost exclusively for officers in the Grand Lodge and Provincial Grand Masters.
The Swedish Rite is based on the Christian faith.
In The Swedish Rite the brother is supposed to be searching for his personal development and to practice friendship and charity.
He is supposed to accept the Christian faith. During his travel through the degrees he is supposed to grow in his own understanding of the basic principles of Christianity that should bring value to his life and develop his relation to his fellow brother. In this way he is also supposed to grow in his understanding of and his belief in God. Likewise he is guided closer to the answers to the eternal questions: Where have I come from, what is my task in life and where am I heading to? During the whole progress from the first degree to the tenth, the brother is member of the same Order. Each division of degrees: the St John’s Lodge, the St Andrew’s Lodge and the Chapter, enjoys a certain amount of autonomy, but they are all nevertheless under the rule of the Sovereign Grand Master.
The four Grand Lodges in Sweden, Denmark, Norway and Iceland are all working “The Swedish Rite” which was developed in Stockholm during the second half of the 18th century and finished in the year 1800 under the leadership of Duke Carl, later King Carl XIII.
The four Orders, Swedish Order of Freemasons (SFMO), Danish Order of Freemasons DDFO), The Norwegian Order of Freemasons (DNFO) and The Icelandic Order of Freemasons (IFMO), are all sovereign Masonic bodies working the same rituals.
In Finland there is a Grand Chapter which as a part of the Swedish Order of Freemasons is working The Swedish Rite.
The Swedish Rite
The Swedish Rite has its origin in the work led by first Carl Friedrich Eckleff and subsequently Duke Carl of Södermanland (the later King Carl XIII of Sweden) during the second half of the 18th century and finished in 1800. The rituals and the fundamental laws of Carl XIII governing the system still constitute – with few modifications – the foundation for the work in The Swedish Rite.
It is a progressive, continuous and homogenous system through its eleven degrees. Each degree leads to the next and each degree sums up the contents of the preceding degrees To ensure that each degree is kept separate and distinct, different lodge rooms are used, each specially designed for its degree. The way of working is also unique based on the lodge room, the ritual and the individual examination in each degree. There is one ritual for advancement in each degree and the Worshipful Master follows a manuscript when working a Lodge but some parts of the ritual must be memorised and performed by heart.
The system is grouped into three divisions with ten degrees altogether, which every brother can reach eventually. Progression through the degrees is slow, especially in the higher degrees, although with some variation between the four countries. A brother will typically reach the X degree after some 12-20 years’ time. The last (XI) 11th degree called Knight Commander of the Red Cross is almost exclusively for officers in the Grand Lodge.
St John’s (Craft) degrees (I – III): 1st degree – Apprentice, 2nd degree – Fellow Craft and 3rd degree – Master Mason. This division is closely related to the rituals in Craft lodges and the normal time for a brother is to be a raised Master in two to three years.
St Andrew’s (Scottish) degrees (IV-VI): 4th-5th degrees –Very Worshipful Apprentice and Fellow of St Andrew, and 6th degree – Illustrious Scottish Master of St Andrew.This division follows the St John’s degrees as the degrees in Mark Master Masons and Royal Arch does in other jurisdictions, and has its own rituals and lodge rooms. A brother can reach the sixth degree in about four to six years.
Chapter degrees (VII – X): 7th degree – Very Illustrious Brother, 8th degree – Most Illustrious Brother, 9th degree – Enlightened Brother of St. John’s Lodge and 10th degree – Very Enlightened Brother of St. Andrew’s Lodge.
This division is related to rituals in Great Priories and Supreme Councils but has its own rituals and lodge rooms. A brother can reach the tenth degree in some 12-20 years after his entry as an apprentice in the St John’s Lodge.
The Chapter also includes the final (XI) degree: Most Enlightened Brother, Knight Commanders of the Red Cross. This degree is almost exclusively for officers in the Grand Lodge and Provincial Grand Masters.
The Swedish Rite is based on the Christian faith.
In The Swedish Rite the brother is supposed to be searching for his personal development and to practice friendship and charity.
He is supposed to accept the Christian faith. During his travel through the degrees he is supposed to grow in his own understanding of the basic principles of Christianity that should bring value to his life and develop his relation to his fellow brother. In this way he is also supposed to grow in his understanding of and his belief in God. Likewise he is guided closer to the answers to the eternal questions: Where have I come from, what is my task in life and where am I heading to? During the whole progress from the first degree to the tenth, the brother is member of the same Order. Each division of degrees: the St John’s Lodge, the St Andrew’s Lodge and the Chapter, enjoys a certain amount of autonomy, but they are all nevertheless under the rule of the Sovereign Grand Master.
the baldwyn rite
Outside of the Blue Lodge, the family of concordant and appendant bodies is a complex system of degrees, orders, grades, and rites. This is especially true with the American York Rite and the organizations that stem or are affiliated with it which seems to be a never-ending rabbit hole to explore. It is even more complex when you start exploring the difference between American Masonry and those corresponding degrees and orders in England. Whether the Scottish Rite, the Royal Arch, or the Knights Templar, there are noticeable differences between the two nations. In studying these differences and researching early Templary in England, I came across an unusual rite located in Bristol called the Rite of Baldwyn (also known as the Baldwyn Encampment or Camp of Baldwyn) which claims to exist from “time immemorial.” This expression is important to its future relationship with governing bodies of Templary, the Royal Arch, and the Scottish Rite (known as the Ancient & Accepted Rite in England).
The Rite, or Camp, of Baldwyn, takes its name from the early Crusader kings of the Latin Kingdom of Jerusalem. After the conquest of Jerusalem in 1099, the Latin Kingdom of Jerusalem was established, and Godfrey de Bouillon became the first king (though he used the title of “Defender of the Holy Sepulchre” rather than that of "king"). After his death the following year, the crown was passed to his brother, Baldwyn. After his death in 1118, the mantle of the king was placed on a cousin, also named Baldwyn, and it was Baldwyn II who played an important role in the formation of the Knights Templar and their residence in the Stables of Solomon.
The Baldwyn Rite is an amalgamation of usually separate Masonic bodies and degrees including the Rose Croix, Knights Templar, and Holy Royal Arch. It is described as being 7 degrees, but really, these degrees could also be described as a body of its own as you will see. The I° is Craft Masonry, composed of the degrees of the Entered Apprentice, Fellow Craft, and Master Mason. The II° is the Holy Royal Arch. The III° to the VII° is referred to as the Camp of Baldwyn. The III° is the Knights of the Nine Elected Master. The IV° is the Ancient Order of Scots Knights Grand Architect which is composed of the Order of Scots Knights Grand Architect and the Order of Scots Knights of Kilwinning. The V° is the Knights of the East, the Sword, and Eagle. The VI° is the Knights of St John of Jerusalem, Palestine, Rhodes, and Malta which is composed of the two orders of Knights of St John of Jerusalem and Knights Templar. The VII° and final is the Knights of the Rose Croix of Mount Carmel. They operate out of Freemason’s Hall in Bristol and it is by invitation only. It is curious to note that Bristol is the only city that is itself a Province within Freemasonry.
Like much of early Freemasonry, it is difficult to study the Baldwyn Rite as there is little documentation that properly traces their lineage. The earliest reference to the Baldwyn Encampment is in January 1772 when a reference to a meeting of Knights Templar at the Rose and Crown Inn in Bristol is recorded in Felix Farley's Bristol Journal. From such a casual mention of the Knights Templar, it seems that this wasn’t anything new or that the readers of this publication were already familiar with the meetings of that group. One theory is that the records were burned during the Stuart Rebellion (1745-1746).
The most well-known document associated with the Baldwyn Encampment is the 1780 Charter of Compact that was established when this Templar group constituted themselves as the “Supreme Grand and Royal Encampment of Knights Templar of St. John of Jerusalem, Knights Hospitallers, and Knights of Malta etc.” From my research, many believe there was an earlier document that established this Camp and others like Camp of Antiquity in Bath (as well as in London, York, and Salisbury), but none has ever been found or brought to public knowledge. Some legends state this Templar rite stems from the medieval Templars who had a large presence in Bristol:
“A tradition exists that the Baldwyn Encampment is the lineal successor of an institution founded in Bristol by the warrior monks whose Order there dwells in name, though its glory has passed away.”
The 1780 Charter contains 20 articles that provide for the officers, dress and regalia, petitioning and balloting procedures, fees and dues, and other administrative details. In this Charter, it names the following officers:
Most Eminent Grand Master
Grand Master of the Order
Grand Master Assistant General
Standard Bearers
Until 1791 there was no governing body over Templary in England. In January of that year, a Grand Conclave, now called Great Priory, was formed that took the official name of "Grand Conclave of the Royal, Exalted, Religious and Military Order of H.R.D.M., Grand Elected Masonic Knights Templar K.D.S.H. of St John of Jerusalem, Palestine, Rhodes, etc." This formal name would be amended down the road when the Ancient & Accepted Rite was established. The presiding officer on this body was called “Grand Master” and the Sir Knights selected Thomas Dunckerley to be their first. Some sources state that Bristol was on board with the formation of a national governing body, although later actions seem to contradict this, but some state that when Dunckerley presided, he did not interfere with the ritual and operations of an individual Encampment and it wasn’t until later Grand Masters that the relationship between the Baldwyn Encampment and the Grand Conclave degraded. Within a short period of time, Dunckerley constituted 10 new Conclaves. Thomas Dunckerley is a topic of discussion of its own as he accomplished a great deal for and in Freemasonry.
After the death of Dunckerley in 1795, relations between the Grand Conclave and the Camp of Baldwyn were kept. In 1809 the Charter of Constitution was established, but the Camp of Baldwyn asserted that the Grand Conclave must acknowledge the rights and privileges of Baldwyn, and should any derivation from the customs and usages occur, the Camp of Baldwyn would break away and resume their independence. In the 1820s, during the reign of Prince Augustus Frederick, the Duke of Sussex, the Grand Conclave slipped into a state of dormancy while the Baldwyn Encampment was said to have prospered during the same period of time.
Attempts were made in 1819 to form a Supreme Council of the Scottish Rite in England, but it wouldn’t be until the 1840s that this would be accomplished. By 1847, Robert Crucefix, Master of Ceremonies for the Grand Conclave of Knights Templar, was instrumental in establishing a Scottish Rite Supreme Council in England, and by this time an effort was being made to sever the Rose Crucis and Kadosh degrees from the Templar Encampments. With the exception of the Encampments of Bath and Baldwyn, the effort was accomplished. In fact, Baldwyn criticized the Grand Conclave for giving up their “birthright for a mess of pottage.”
In 1856, reconciliation between the Grand Conclave and the Camp of Baldwyn was tried, but failed due to the “unmasonic and presumptuous conduct of some members of the Grand Conclave.” The Encampments of Baldwyn and Antiquity (Bath) both declared their independence and that they would live in accordance with the 1780 Charter of Compact. Baldwyn Encampment would go on to issue warrants and establish encampments in Birmingham, Warwick, Salisbury, Highbridge, and Adelaide (South Australia). The South Australian Preceptory is still the only other Preceptory outside of the Baldwyn Encampment that is authorized to work the Baldwyn rituals.
In 1862, a reconciliation was finally reached between the Grand Conclave and Baldwyn Encampment where the former agreed to recognize and give precedence to Baldwyn, making it its own Provincial body and allowing them to practice the degrees they have had since time immemorial. In 1881, an agreement was reached between the Supreme Council of the Ancient & Accepted Rite of England and the Baldwyn Encampment concerning the Rose Croix degree where the latter was recognized preceding the Supreme Council and was allowed to continue its own conferrals.
As mentioned above, the Baldwyn Rite is composed as follows:
Iº - Craft Freemasonry:
IVº - The Ancient Order of Scots Knights Grand Architect
VIº - Knights of St John of Jerusalem, Palestine, Rhodes, and Malta
The three degrees of Craft Masonry compose the first degree or body of the Baldwyn Rite and are worked by the United Grand Lodge of England. The Royal Arch degree, the IIº, worked in the Baldwyn Encampment is unique in England and has rituals closer to those found in the US or in Continental Europe. The IIIº, IVº, and Vº are said to be unique to the Baldwyn Rite, but their names remind me of degrees worked in the Scottish Rite and Allied Masonic Degrees. The VIº is composed of the Knights of Malta and the Knights Templar is conferred by the Baldwyn Encampment which falls under the authority of the Great Priory of England and Wales. The final degree of the Baldwyn Rite is the Knight of the Rose Croix of Mount Carmel which is worked in the Bristol Chapter of Rose Croix under the authority of the Supreme Council of the Ancient & Accepted Rite of England and Wales. It is curious to note that if a candidate of the Baldwyn Rite already has gone through the Templar, Malta, and Rose Croix degrees elsewhere, he is considered a full member of the Rite. The rituals of the Baldwyn Rite, particularly the orders of knighthood, are not copied and are jealously guarded.
The 1780 Charter of Compact set out the original hierarchy of the Baldwyn Rite, as mentioned earlier. Today, this Rite is overseen by a Grand Superintendent who is also, by virtue of his office, the Provincial Prior of Knights Templar in Bristol, Inspector General for the District of Bristol of the Ancient & Accepted Rite in Bristol
The regalia worn in the Iº, IIº, and VIº is generally the same as worn by their contemporaries in Craft Masonry, Capitular Masonry, and Knights Templar in England. The regalia worn in the IIIº, IVº, Vº, and VIIº is a breast jewel and apron (only for the VIIº) unique to the Baldwyn Rite. The jewel is a silver Maltese cross hanging from a black ribbon and the apron is adorned with a Pelican which used to be used in the Ancient & Accepted Rite of England and Wales, but is no longer used.
The Rite, or Camp, of Baldwyn, takes its name from the early Crusader kings of the Latin Kingdom of Jerusalem. After the conquest of Jerusalem in 1099, the Latin Kingdom of Jerusalem was established, and Godfrey de Bouillon became the first king (though he used the title of “Defender of the Holy Sepulchre” rather than that of "king"). After his death the following year, the crown was passed to his brother, Baldwyn. After his death in 1118, the mantle of the king was placed on a cousin, also named Baldwyn, and it was Baldwyn II who played an important role in the formation of the Knights Templar and their residence in the Stables of Solomon.
The Baldwyn Rite is an amalgamation of usually separate Masonic bodies and degrees including the Rose Croix, Knights Templar, and Holy Royal Arch. It is described as being 7 degrees, but really, these degrees could also be described as a body of its own as you will see. The I° is Craft Masonry, composed of the degrees of the Entered Apprentice, Fellow Craft, and Master Mason. The II° is the Holy Royal Arch. The III° to the VII° is referred to as the Camp of Baldwyn. The III° is the Knights of the Nine Elected Master. The IV° is the Ancient Order of Scots Knights Grand Architect which is composed of the Order of Scots Knights Grand Architect and the Order of Scots Knights of Kilwinning. The V° is the Knights of the East, the Sword, and Eagle. The VI° is the Knights of St John of Jerusalem, Palestine, Rhodes, and Malta which is composed of the two orders of Knights of St John of Jerusalem and Knights Templar. The VII° and final is the Knights of the Rose Croix of Mount Carmel. They operate out of Freemason’s Hall in Bristol and it is by invitation only. It is curious to note that Bristol is the only city that is itself a Province within Freemasonry.
Like much of early Freemasonry, it is difficult to study the Baldwyn Rite as there is little documentation that properly traces their lineage. The earliest reference to the Baldwyn Encampment is in January 1772 when a reference to a meeting of Knights Templar at the Rose and Crown Inn in Bristol is recorded in Felix Farley's Bristol Journal. From such a casual mention of the Knights Templar, it seems that this wasn’t anything new or that the readers of this publication were already familiar with the meetings of that group. One theory is that the records were burned during the Stuart Rebellion (1745-1746).
The most well-known document associated with the Baldwyn Encampment is the 1780 Charter of Compact that was established when this Templar group constituted themselves as the “Supreme Grand and Royal Encampment of Knights Templar of St. John of Jerusalem, Knights Hospitallers, and Knights of Malta etc.” From my research, many believe there was an earlier document that established this Camp and others like Camp of Antiquity in Bath (as well as in London, York, and Salisbury), but none has ever been found or brought to public knowledge. Some legends state this Templar rite stems from the medieval Templars who had a large presence in Bristol:
“A tradition exists that the Baldwyn Encampment is the lineal successor of an institution founded in Bristol by the warrior monks whose Order there dwells in name, though its glory has passed away.”
The 1780 Charter contains 20 articles that provide for the officers, dress and regalia, petitioning and balloting procedures, fees and dues, and other administrative details. In this Charter, it names the following officers:
Most Eminent Grand Master
Grand Master of the Order
Grand Master Assistant General
Standard Bearers
Until 1791 there was no governing body over Templary in England. In January of that year, a Grand Conclave, now called Great Priory, was formed that took the official name of "Grand Conclave of the Royal, Exalted, Religious and Military Order of H.R.D.M., Grand Elected Masonic Knights Templar K.D.S.H. of St John of Jerusalem, Palestine, Rhodes, etc." This formal name would be amended down the road when the Ancient & Accepted Rite was established. The presiding officer on this body was called “Grand Master” and the Sir Knights selected Thomas Dunckerley to be their first. Some sources state that Bristol was on board with the formation of a national governing body, although later actions seem to contradict this, but some state that when Dunckerley presided, he did not interfere with the ritual and operations of an individual Encampment and it wasn’t until later Grand Masters that the relationship between the Baldwyn Encampment and the Grand Conclave degraded. Within a short period of time, Dunckerley constituted 10 new Conclaves. Thomas Dunckerley is a topic of discussion of its own as he accomplished a great deal for and in Freemasonry.
After the death of Dunckerley in 1795, relations between the Grand Conclave and the Camp of Baldwyn were kept. In 1809 the Charter of Constitution was established, but the Camp of Baldwyn asserted that the Grand Conclave must acknowledge the rights and privileges of Baldwyn, and should any derivation from the customs and usages occur, the Camp of Baldwyn would break away and resume their independence. In the 1820s, during the reign of Prince Augustus Frederick, the Duke of Sussex, the Grand Conclave slipped into a state of dormancy while the Baldwyn Encampment was said to have prospered during the same period of time.
Attempts were made in 1819 to form a Supreme Council of the Scottish Rite in England, but it wouldn’t be until the 1840s that this would be accomplished. By 1847, Robert Crucefix, Master of Ceremonies for the Grand Conclave of Knights Templar, was instrumental in establishing a Scottish Rite Supreme Council in England, and by this time an effort was being made to sever the Rose Crucis and Kadosh degrees from the Templar Encampments. With the exception of the Encampments of Bath and Baldwyn, the effort was accomplished. In fact, Baldwyn criticized the Grand Conclave for giving up their “birthright for a mess of pottage.”
In 1856, reconciliation between the Grand Conclave and the Camp of Baldwyn was tried, but failed due to the “unmasonic and presumptuous conduct of some members of the Grand Conclave.” The Encampments of Baldwyn and Antiquity (Bath) both declared their independence and that they would live in accordance with the 1780 Charter of Compact. Baldwyn Encampment would go on to issue warrants and establish encampments in Birmingham, Warwick, Salisbury, Highbridge, and Adelaide (South Australia). The South Australian Preceptory is still the only other Preceptory outside of the Baldwyn Encampment that is authorized to work the Baldwyn rituals.
In 1862, a reconciliation was finally reached between the Grand Conclave and Baldwyn Encampment where the former agreed to recognize and give precedence to Baldwyn, making it its own Provincial body and allowing them to practice the degrees they have had since time immemorial. In 1881, an agreement was reached between the Supreme Council of the Ancient & Accepted Rite of England and the Baldwyn Encampment concerning the Rose Croix degree where the latter was recognized preceding the Supreme Council and was allowed to continue its own conferrals.
As mentioned above, the Baldwyn Rite is composed as follows:
Iº - Craft Freemasonry:
- Entered Apprentice
- Fellowcraft
- Master Mason
- Camp of Baldwyn (or Five Royal Order of Knighthood)
IVº - The Ancient Order of Scots Knights Grand Architect
- Order of Scots Knights Grand Architect
- Order of Scots Knights of Kilwinning
VIº - Knights of St John of Jerusalem, Palestine, Rhodes, and Malta
- Knights of St John of Jerusalem (or Knights of Malta)
- Knights Templar
The three degrees of Craft Masonry compose the first degree or body of the Baldwyn Rite and are worked by the United Grand Lodge of England. The Royal Arch degree, the IIº, worked in the Baldwyn Encampment is unique in England and has rituals closer to those found in the US or in Continental Europe. The IIIº, IVº, and Vº are said to be unique to the Baldwyn Rite, but their names remind me of degrees worked in the Scottish Rite and Allied Masonic Degrees. The VIº is composed of the Knights of Malta and the Knights Templar is conferred by the Baldwyn Encampment which falls under the authority of the Great Priory of England and Wales. The final degree of the Baldwyn Rite is the Knight of the Rose Croix of Mount Carmel which is worked in the Bristol Chapter of Rose Croix under the authority of the Supreme Council of the Ancient & Accepted Rite of England and Wales. It is curious to note that if a candidate of the Baldwyn Rite already has gone through the Templar, Malta, and Rose Croix degrees elsewhere, he is considered a full member of the Rite. The rituals of the Baldwyn Rite, particularly the orders of knighthood, are not copied and are jealously guarded.
The 1780 Charter of Compact set out the original hierarchy of the Baldwyn Rite, as mentioned earlier. Today, this Rite is overseen by a Grand Superintendent who is also, by virtue of his office, the Provincial Prior of Knights Templar in Bristol, Inspector General for the District of Bristol of the Ancient & Accepted Rite in Bristol
The regalia worn in the Iº, IIº, and VIº is generally the same as worn by their contemporaries in Craft Masonry, Capitular Masonry, and Knights Templar in England. The regalia worn in the IIIº, IVº, Vº, and VIIº is a breast jewel and apron (only for the VIIº) unique to the Baldwyn Rite. The jewel is a silver Maltese cross hanging from a black ribbon and the apron is adorned with a Pelican which used to be used in the Ancient & Accepted Rite of England and Wales, but is no longer used.
the macbride ritual
The MacBride Ritual holds a significant place in the annals of Freemasonry, especially in Scotland. Its author, Brother Andrew Sommerville MacBride, penned this ritual in 1870. Andrew Sommerville MacBride, often hailed as one of Freemasonry’s most cherished figures during his era, was not only a skilled craftsman who considered the Word as sacred as a temple but also a poet who perceived the world as a beautiful song.
Born in December 1843 on Stirling Street in Renton, MacBride was the offspring of John MacBride, a cooper at Dalquhurn Works, Renton, and Catherine Douglas, originally from Bonawe, Argyllshire. Sadly, Andrew’s father fell victim to a cholera epidemic when Andrew was just a tender three-year-old.
His Masonic journey began with his initiation into Lodge Leven St John No 170 in Renton on July 13, 1866. Remarkably, he was elected as the Lodge’s Secretary in the same year. Later, on November 22, 1867, MacBride was further honored when he was elected as its Master. Over his nearly five decades in Freemasonry, he assumed various roles, but perhaps the most cherished and enduring one was his position as a lecturer in the Lodge of Instruction affiliated with Lodge Progress in Glasgow, Scotland.
MacBride’s contribution to Scottish Masonry was profound. He played a pivotal role in educating young Masons about the symbolism and ceremonies inherent in the Craft, leaving an indelible mark on Masonry within his homeland. His teachings resonated with the wisdom of a true teacher and the eloquence of a poet.
The MacBride Ritual stands as a testament to his deep comprehension of Masonic symbolism and his gift for communicating these intricate concepts in a comprehensible and meaningful manner. This ritual is considered an integral component of Masonic literature and remains a subject of study and admiration among Freemasons across the globe.
Born in December 1843 on Stirling Street in Renton, MacBride was the offspring of John MacBride, a cooper at Dalquhurn Works, Renton, and Catherine Douglas, originally from Bonawe, Argyllshire. Sadly, Andrew’s father fell victim to a cholera epidemic when Andrew was just a tender three-year-old.
His Masonic journey began with his initiation into Lodge Leven St John No 170 in Renton on July 13, 1866. Remarkably, he was elected as the Lodge’s Secretary in the same year. Later, on November 22, 1867, MacBride was further honored when he was elected as its Master. Over his nearly five decades in Freemasonry, he assumed various roles, but perhaps the most cherished and enduring one was his position as a lecturer in the Lodge of Instruction affiliated with Lodge Progress in Glasgow, Scotland.
MacBride’s contribution to Scottish Masonry was profound. He played a pivotal role in educating young Masons about the symbolism and ceremonies inherent in the Craft, leaving an indelible mark on Masonry within his homeland. His teachings resonated with the wisdom of a true teacher and the eloquence of a poet.
The MacBride Ritual stands as a testament to his deep comprehension of Masonic symbolism and his gift for communicating these intricate concepts in a comprehensible and meaningful manner. This ritual is considered an integral component of Masonic literature and remains a subject of study and admiration among Freemasons across the globe.
The Schröder Rite
The Schröder Rite is relatively unknown throughout the world. It was developed in Germany from 1795 and adopted by the Grand Lodge of Hamburg in 1801 (some sources say 1811). It was the work of a commission of Master Masons chaired by Friedrich Ludwig Schroeder, who was its principal author. Today, the Schröder Rite is widely practiced in Germany, Switzerland, Austria and Hungary. In the 1870s, German emigrants introduced the Schroeder Rite to Brazil, where over a hundred Lodges use it today within several obediences, including the Grand Orient of Brazil. In the 1930s, Germans fleeing Nazism also introduced the Schroeder Rite to Chile, and some Lodges practice it in the United States. We will now explore the origins and characteristics of the Schroeder Rite.
Who was Schröder ?
Friedrich Ludwig Schröder (1744-1816) was an actor, playwright, director and theatre manager, considered the best German actor during his lifetime and honoured after his death as the Renovator of German Theatre. His literary output is considerable, but he was also a self-taught historian, specialising in the history and rituals of German Freemasonry. His writings are still an important source of information on this part of Masonic history.
Received into the Rite of the Strict Templar Observance in Hamburg in 1774, Master Mason in 1775 and Worshipful Master in 1785, he was appointed Deputy Grand Master of the Grand Lodge of Hamburg from 1794 to 1814, when he became Grand Master until his death.
He should not be confused with his namesake Friedrich Joseph Wilhelm Schröder (1733-1778), a doctor, professor of medicine at the University of Marburg, alchemist, member of the Strict Templar Observance and Rosicrucian, who founded a Masonic-Rosicrucian Chapter in Marburg in 1766 and was perhaps one of Cagliostro's masters of the occult sciences.
Nor should he be confused with Johann Georg Schroepfer (1730?-1774), a Leipzig lemonade merchant, necromancer, charlatan and swindler. An opponent of the Strict Templar Observance, Schroepfer (who had probably never actually been accepted as a Mason) created an occultist Masonic system based on communication with spirits. He committed suicide by pistol shot in 1774, although murder has also been suggested.
German Freemasonry in the 18th century
As in other European countries, Freemasonry began with Lodges founded by Englishmen from the Grand Lodge of London. Several English Provincial Grand Lodges were formed in this way. Following the example of their French brothers, German Freemasons played an important role in the emergence and development of the Higher Degrees from the 1740s onwards.
One system of higher degrees was to play a key role in Germany and achieve unprecedented success in Masonic history : the Strict Templar Observance. It was the work of a whimsical aristocrat, Baron Karl Gotthelf von Hund und Altengrotkau, more simply known as Baron von Hund in Masonic literature (1722-1776). A mystifier and mythomaniac, but probably sincere in his delusions, Hund claimed to have been received into a Templar Chapter in Paris in 1743, in the presence of a mysterious "Knight in the Red Plume", whom he claimed to be Charles Edward Stuart, the Pretender to the throne of England. He was said to have been given the task of reforming Masonry.
In 1751, he opened a Lodge and a Templar Chapter on his land, and then joined forces with the founder of another Templar Chapter, Christian Adam Marschall von Bieberstein (1732-1786), with whom he forged the documents that would legitimise his work. At the Altenberg Convent in 1764, he presented these documents : a mysterious Patent appointing him Provincial Grand Master (illegible, since it was written in a code that no one could ever decipher) and the famous "Red Book", describing the organisation of the Order and its Provinces. Strict Templar Observance was a huge success, and a majority of German Grand Lodges adhered to it. Other countries with a Germanic culture soon followed (Switzerland, Austria, Hungary, Sweden and Strasbourg).
Despite the sumptuous ceremonies and (German!) discipline in the work that everyone agreed upon, the Strict Templar Observance was distressingly poor in content. The only aim was to recover the Templars' property, confiscated when the Order was abolished, or eventually to find the Philosopher's Stone and produce gold. These material interests frustrated some members of the Order, who were in search of spirituality, mysticism and philosophy.
Furthermore, the Strict Templar Observance was a very costly enterprise. It had created a system called the "Economic Plan", which was a sort of tontine intended to provide the Order's dignitaries with comfortable pensions, but to which all the Lodges contributed. Doubts therefore arose as to Hund's real motives. A Convent was held in Kohlo in 1772 to try and clarify matters. Hund was summoned to translate the Patent and state whether or not his Templar lineage was genuine. Cornered, the poor baron collapsed and admitted the hoax. He relinquished his position as Superior of the Order to the Duke of Brunswick (Ferdinand von Braunschweig-Wolfenbüttel, 1721-1792), retaining only the office of Grand Visitor of the Order. But the Strict Templar Observance was shaken : defections were not long in coming. Many Lodges left the Order and joined the two rival Templar Masonic Rites, the Swedish Rite (which still exists today) and the Zinnendorf Rite.
That same year 1772, unaware of the turmoil, Jean-Baptiste Willermoz (1730-1824), constantly in search of the "true" Masonic secret, asked for his Grand Lodge of the Regular Masters of Lyon to join the Strict Templar Observance. Having been assured that the aim of the Order was not to avenge Jacques de Molay on the successors of Philip the Fair and Clement V, Willermoz joined in 1774.
But he was soon disappointed by the lack of content in the rituals of the Strict Templar Observance and completely rewrote the rituals, inserting the Martinism that was so dear to him. The "Lyon Reform" - which is in fact the "System of the Knights Beneficent of the Holy City" or "Rectified Scottish Rite" - was adopted by the Convent of the Gauls in 1778 and practiced by the French Lodges of the Strict Templar Observance.
In 1782, the Duke of Brunswick convened a great Convent in Wilhemsbad, to which all the Provinces of the Order and some friendly Masonic Orders were invited, with the aim of defining the true aims of Freemasonry. This Convent rejected the Templar origin and adopted the "Lyon Reform", with the exception of the two most mystical grades that Willermoz had included (the Profession and the Grand Profession). But this effort at recovery came too late. The German Lodges left the Order one after the other, and in 1783, the Strict Templar Observance collapsed ; the Rectified Scottish Rite that had succeeded it remained only in France and Switzerland.
The German Grand Lodges therefore regained their autonomy and renewed their links with London, while generally adopting the Swedish Rite or the Zinnendorf Rite. Some Lodges joined a para-Masonic order with Rosicrucian and alchemical overtones, the "Golden Rose Croix of Ancient System", founded in Berlin in 1777, which in turn went dormant in 1786.
The Grand Lodge of Hamburg and the emergence of the Schröder Rite
Created in 1740 as an English Provincial Grand Lodge, the Grand Lodge of Hamburg had joined the Strict Observance Templar in 1765, without however severing all relations with London. In 1783, it therefore quite naturally returned to the London orbit, while initially adopting the Templar Zinnendorf Rite.
But the Templar systems, and more generally the higher degrees, had left a bitter taste in the mouths of many German Freemasons : pompous decorum, the stranglehold of the high aristocracy, an authoritarian hierarchy, exorbitant costs, embezzlement, mystification and a barely veiled contempt for the Craft Lodges and proper Masonic symbolism, all of which had finally wearied more than one Brother.
Appointed Deputy Grand Master of the Grand Lodge of Hamburg in 1794, the following year Schroeder undertook a major project to return to the ritual roots, working with a committee of Masters. Among these documents was "The Three Distinct Knocks", a disclosure of a ritual of the "Ancients" published in London in 1760, which he had translated into German. This document, which he entitled "Aeltestes Ritual" (The Oldest Ritual), was the main basis of his work, which aimed to return to the purest Masonic tradition, free of the dross of the higher degrees. In 1801 (or 1811?), the new Rite was adopted by the Grand Lodge of Hamburg.
The Characteristics and Spirit of the Schröder Rite
The Schröder Rite is a cousin of the Emulation Rite and the craft degrees of the Ancient Accepted Scottish Rite as they developed in France from 1804 and were set out in the "Guide des Maçons Écossais" (circa 1809-1816) : all three derive directly from "Three Distinct Knocks", but with different choices.
It is a sober Rite, in only three degrees, very close to the old English rituals, reduced to Masonic fundamentals and focused solely on the symbolism of the Builders, with no alchemical, mystical, chivalric or other additions. Schroeder considered that Freemasonry was complete at the degree of Master Mason, but he created an "Engbund" (literally "Close Alliance"), which allowed Master Masons who wished to study the higher degrees to do so, without actually practicing them.
The spirit of the Schroeder Rite can be summed up in these words : fidelity to Masonic fundamentals, benevolence, gentleness, fraternity, equality, morality, love of humanity, humility, a warning against Masonic pride and a secular spirituality. It is a far cry from the grandiloquence, mysticism and taste for the spectacular and macabre that dominated much of 18th-century French and German Freemasonry, and which is still present in many Masonic Rites today.
Schröder's Rite can be considered the most successful European attempt to return to the fundamentals of ancient English Freemasonry, after an 18th century in which French and German Freemasons had constantly overloaded the rituals with all sorts of borrowings from traditions outside the symbolism of the Builders (alchemy, chivalry, theosophy, and sometimes even practical magic, theurgy, necromancy, divination, etc.).
Schröder's intention was to restore the full flavour of the three Craft degrees by keeping them within the symbolism of the Temple and the Craft. He refused to reduce the three traditional degrees to being no more than a vague preliminary to higher speculations, as expressed in the systems of higher degrees. Schroeder did not reject the higher degrees altogether, as evidenced by the 'Engbund' he created to enable Master Masons to study them. But he categorically refused to allow these degrees to take over the traditional Craft Lodge: denouncing the underlying pride of systems that dangle degrees with the most flattering titles, he encouraged Masons to stick humbly to the tradition of the Craft, which is rich enough to stand on its own.
Who was Schröder ?
Friedrich Ludwig Schröder (1744-1816) was an actor, playwright, director and theatre manager, considered the best German actor during his lifetime and honoured after his death as the Renovator of German Theatre. His literary output is considerable, but he was also a self-taught historian, specialising in the history and rituals of German Freemasonry. His writings are still an important source of information on this part of Masonic history.
Received into the Rite of the Strict Templar Observance in Hamburg in 1774, Master Mason in 1775 and Worshipful Master in 1785, he was appointed Deputy Grand Master of the Grand Lodge of Hamburg from 1794 to 1814, when he became Grand Master until his death.
He should not be confused with his namesake Friedrich Joseph Wilhelm Schröder (1733-1778), a doctor, professor of medicine at the University of Marburg, alchemist, member of the Strict Templar Observance and Rosicrucian, who founded a Masonic-Rosicrucian Chapter in Marburg in 1766 and was perhaps one of Cagliostro's masters of the occult sciences.
Nor should he be confused with Johann Georg Schroepfer (1730?-1774), a Leipzig lemonade merchant, necromancer, charlatan and swindler. An opponent of the Strict Templar Observance, Schroepfer (who had probably never actually been accepted as a Mason) created an occultist Masonic system based on communication with spirits. He committed suicide by pistol shot in 1774, although murder has also been suggested.
German Freemasonry in the 18th century
As in other European countries, Freemasonry began with Lodges founded by Englishmen from the Grand Lodge of London. Several English Provincial Grand Lodges were formed in this way. Following the example of their French brothers, German Freemasons played an important role in the emergence and development of the Higher Degrees from the 1740s onwards.
One system of higher degrees was to play a key role in Germany and achieve unprecedented success in Masonic history : the Strict Templar Observance. It was the work of a whimsical aristocrat, Baron Karl Gotthelf von Hund und Altengrotkau, more simply known as Baron von Hund in Masonic literature (1722-1776). A mystifier and mythomaniac, but probably sincere in his delusions, Hund claimed to have been received into a Templar Chapter in Paris in 1743, in the presence of a mysterious "Knight in the Red Plume", whom he claimed to be Charles Edward Stuart, the Pretender to the throne of England. He was said to have been given the task of reforming Masonry.
In 1751, he opened a Lodge and a Templar Chapter on his land, and then joined forces with the founder of another Templar Chapter, Christian Adam Marschall von Bieberstein (1732-1786), with whom he forged the documents that would legitimise his work. At the Altenberg Convent in 1764, he presented these documents : a mysterious Patent appointing him Provincial Grand Master (illegible, since it was written in a code that no one could ever decipher) and the famous "Red Book", describing the organisation of the Order and its Provinces. Strict Templar Observance was a huge success, and a majority of German Grand Lodges adhered to it. Other countries with a Germanic culture soon followed (Switzerland, Austria, Hungary, Sweden and Strasbourg).
Despite the sumptuous ceremonies and (German!) discipline in the work that everyone agreed upon, the Strict Templar Observance was distressingly poor in content. The only aim was to recover the Templars' property, confiscated when the Order was abolished, or eventually to find the Philosopher's Stone and produce gold. These material interests frustrated some members of the Order, who were in search of spirituality, mysticism and philosophy.
Furthermore, the Strict Templar Observance was a very costly enterprise. It had created a system called the "Economic Plan", which was a sort of tontine intended to provide the Order's dignitaries with comfortable pensions, but to which all the Lodges contributed. Doubts therefore arose as to Hund's real motives. A Convent was held in Kohlo in 1772 to try and clarify matters. Hund was summoned to translate the Patent and state whether or not his Templar lineage was genuine. Cornered, the poor baron collapsed and admitted the hoax. He relinquished his position as Superior of the Order to the Duke of Brunswick (Ferdinand von Braunschweig-Wolfenbüttel, 1721-1792), retaining only the office of Grand Visitor of the Order. But the Strict Templar Observance was shaken : defections were not long in coming. Many Lodges left the Order and joined the two rival Templar Masonic Rites, the Swedish Rite (which still exists today) and the Zinnendorf Rite.
That same year 1772, unaware of the turmoil, Jean-Baptiste Willermoz (1730-1824), constantly in search of the "true" Masonic secret, asked for his Grand Lodge of the Regular Masters of Lyon to join the Strict Templar Observance. Having been assured that the aim of the Order was not to avenge Jacques de Molay on the successors of Philip the Fair and Clement V, Willermoz joined in 1774.
But he was soon disappointed by the lack of content in the rituals of the Strict Templar Observance and completely rewrote the rituals, inserting the Martinism that was so dear to him. The "Lyon Reform" - which is in fact the "System of the Knights Beneficent of the Holy City" or "Rectified Scottish Rite" - was adopted by the Convent of the Gauls in 1778 and practiced by the French Lodges of the Strict Templar Observance.
In 1782, the Duke of Brunswick convened a great Convent in Wilhemsbad, to which all the Provinces of the Order and some friendly Masonic Orders were invited, with the aim of defining the true aims of Freemasonry. This Convent rejected the Templar origin and adopted the "Lyon Reform", with the exception of the two most mystical grades that Willermoz had included (the Profession and the Grand Profession). But this effort at recovery came too late. The German Lodges left the Order one after the other, and in 1783, the Strict Templar Observance collapsed ; the Rectified Scottish Rite that had succeeded it remained only in France and Switzerland.
The German Grand Lodges therefore regained their autonomy and renewed their links with London, while generally adopting the Swedish Rite or the Zinnendorf Rite. Some Lodges joined a para-Masonic order with Rosicrucian and alchemical overtones, the "Golden Rose Croix of Ancient System", founded in Berlin in 1777, which in turn went dormant in 1786.
The Grand Lodge of Hamburg and the emergence of the Schröder Rite
Created in 1740 as an English Provincial Grand Lodge, the Grand Lodge of Hamburg had joined the Strict Observance Templar in 1765, without however severing all relations with London. In 1783, it therefore quite naturally returned to the London orbit, while initially adopting the Templar Zinnendorf Rite.
But the Templar systems, and more generally the higher degrees, had left a bitter taste in the mouths of many German Freemasons : pompous decorum, the stranglehold of the high aristocracy, an authoritarian hierarchy, exorbitant costs, embezzlement, mystification and a barely veiled contempt for the Craft Lodges and proper Masonic symbolism, all of which had finally wearied more than one Brother.
Appointed Deputy Grand Master of the Grand Lodge of Hamburg in 1794, the following year Schroeder undertook a major project to return to the ritual roots, working with a committee of Masters. Among these documents was "The Three Distinct Knocks", a disclosure of a ritual of the "Ancients" published in London in 1760, which he had translated into German. This document, which he entitled "Aeltestes Ritual" (The Oldest Ritual), was the main basis of his work, which aimed to return to the purest Masonic tradition, free of the dross of the higher degrees. In 1801 (or 1811?), the new Rite was adopted by the Grand Lodge of Hamburg.
The Characteristics and Spirit of the Schröder Rite
The Schröder Rite is a cousin of the Emulation Rite and the craft degrees of the Ancient Accepted Scottish Rite as they developed in France from 1804 and were set out in the "Guide des Maçons Écossais" (circa 1809-1816) : all three derive directly from "Three Distinct Knocks", but with different choices.
It is a sober Rite, in only three degrees, very close to the old English rituals, reduced to Masonic fundamentals and focused solely on the symbolism of the Builders, with no alchemical, mystical, chivalric or other additions. Schroeder considered that Freemasonry was complete at the degree of Master Mason, but he created an "Engbund" (literally "Close Alliance"), which allowed Master Masons who wished to study the higher degrees to do so, without actually practicing them.
The spirit of the Schroeder Rite can be summed up in these words : fidelity to Masonic fundamentals, benevolence, gentleness, fraternity, equality, morality, love of humanity, humility, a warning against Masonic pride and a secular spirituality. It is a far cry from the grandiloquence, mysticism and taste for the spectacular and macabre that dominated much of 18th-century French and German Freemasonry, and which is still present in many Masonic Rites today.
Schröder's Rite can be considered the most successful European attempt to return to the fundamentals of ancient English Freemasonry, after an 18th century in which French and German Freemasons had constantly overloaded the rituals with all sorts of borrowings from traditions outside the symbolism of the Builders (alchemy, chivalry, theosophy, and sometimes even practical magic, theurgy, necromancy, divination, etc.).
Schröder's intention was to restore the full flavour of the three Craft degrees by keeping them within the symbolism of the Temple and the Craft. He refused to reduce the three traditional degrees to being no more than a vague preliminary to higher speculations, as expressed in the systems of higher degrees. Schroeder did not reject the higher degrees altogether, as evidenced by the 'Engbund' he created to enable Master Masons to study them. But he categorically refused to allow these degrees to take over the traditional Craft Lodge: denouncing the underlying pride of systems that dangle degrees with the most flattering titles, he encouraged Masons to stick humbly to the tradition of the Craft, which is rich enough to stand on its own.
Masonic Rites & Rituals Outside of Preston-Webb
Grand Lodge of California
- La France Lodge No. 885, Los Angeles (1st Degree Only - Scottish Rite Craft Ritual)
- While permitted to utilize the Scottish Rite Craft Ritual for all three degrees; the Lodge typically utilizes the Scottish Rite Craft Ritual for the 1st Degree and the Preston-Webb Ritual in French for the 2nd and 3rd Degrees.
- La Parfaite Union No. 17, San Francisco (1st Degree Only - Scottish Rite Craft Ritual)
- While permitted to utilize the Scottish Rite Craft Ritual for all three degrees; the Lodge typically utilizes the Scottish Rite Craft Ritual for the 1st Degree and the Preston-Webb Ritual in French for the 2nd and 3rd Degrees.
Grand Lodge of the District of Columbia
- Lodge Adhuc Stat No. 1782., Washington (Rectified Scottish Rite)
- Lodge Alba No. 222, Washington (MacBride Ritual)
- Alianza Fraternal Americana Lodge No. 92, Washington (Emulation Ritual in Spanish)
- Arminius Lodge No. 25, Washington (Schröder Rite)
- Fiat Lux Lodge No. 1717, Washington (Emulation Ritual)
- La France Lodge No. 93, Washington (Scottish Rite Craft Ritual in French)
- Hayastan Lodge No. 94, Washington (Emulation Ritual in Armenian)
- Italia Lodge No. 2001, Washington (Emulation Ritual in Italian)
- Mehr Lodge No. 90, Washington (Emulation Ritual in Farsi)
- Nur Lodge No. 2000, Washington (Emulation Ritual in Turkish)
- Lodge Le Sentier, U.D., Washington (French / Modern Rite)
- Sojourner Kilwinning Lodge No. 1798, Washington (Modern Scottish Ritual)
Grand Lodge of Georgia
- Richard T. Turner Lodge No. 116 (Ancients Derivative Ritual)
- Solomon's Lodge No. 1 (Ancients Derivative Ritual)
Grand Lodge of Hawaii
- Lodge Le Progres de l'Oceanie (3rd Degree Only - Scottish Rite Craft Ritual)
Grand Lodge of Iran (in Exile) - (Grand Lodge Established in California, Operates in Massachusetts)
- Subordinate Lodges currently in California, France, and Washington, DC (Emulation Ritual)
Grand Lodge of Louisiana
- Albert Pike Lodge No. 376, New Orleans (Scottish Rite Craft Ritual)
- Cervantes Lodge No. 5, New Orleans (Scottish Rite Craft Ritual)
- Dante Lodge No. 174, New Orleans (Scottish Rite Craft Ritual)
- Etoile Polaire Lodge No. 1, New Orleans (Scottish Rite Craft Ritual)
- Galileo-Mazzini Lodge No. 368, New Orleans (Scottish Rite Craft Ritual)
- Germania Lodge No. 46, New Orleans (Scottish Rite Craft Ritual)
- Kosmos Lodge No. 171, New Orleans (Scottish Rite Craft Ritual)
- Paul M. Schneidau Lodge No. 391, New Orleans (Scottish Rite Craft Ritual)
- Perseverance Lodge No. 4, New Orleans (Scottish Rite Craft Ritual)
- Union Lodge No. 172, New Orleans (Scottish Rite Craft Ritual)
Grand Lodge of New York
- Archimede-Roma Lodge No. 854, New York (Scottish Rite Craft Ritual in English)
- La Fraternidad Lodge No. 387, New York (Scottish Rite Craft Ritual in Spanish)
- Garibaldi Lodge No. 542, New York (Scottish Rite Craft Ritual in Italian)
- Mazzini Lodge No. 824, New York (Scottish Rite Craft Ritual in Italian)
- La Sincerite Lodge No. 373, New York (Scottish Rite Craft Ritual in French)
- L'Union Francaise Lodge No. 17, New York (Scottish Rite Craft Ritual in French)
- La Universal Lodge No. 751, New York (Scottish Rite Craft Ritual in Spanish)
Grand Lodge of Ohio
- Goose & Gridiron Lodge No. 1717, Tiffin (Exemplifies Emulation Ritual)
Grand Lodge of Pennsylvania (All Lodges - Old Ancients Craft Ritual)
Grand Lodge of Wisconsin
- Benjamin Franklin Lodge No. 83, Madison (Emulation Ritual)
United Grand Lodge of England
- Harmonic Lodge No. 356, St. Thomas, USVI (Emulation Ritual)
- St. Thomas Lodge No. 9679, St. Thomas, USVI (Emulation Ritual)