Is It True What They Say About Freemasonry?

Mrs. Inge Baum, retired Librarian of the Supreme Council 33, S.J., for her always gracious assistance.

Bro. David Blackey Board, for his detailed research on and bibliography of Léo Taxil.

Bro. John W. Boettjer, for his permission to use the articles "Garden of Evil?" and "Stones of Evil."

Bro. Roger Kessinger, Kessinger Publishing Co., for permission to use extended quotations from The Cloud of Prejudice: A Study in Anti-Masonry, by Art deHoyos.

Bro. Irwin Kirby, General Secretary, Valley of Miami, A.&A.S.R., for information on Rev. James D. Shaw's Scottish Rite membership in Florida.

Ms. Joan Kleinknecht, Librarian of the Supreme Council 33, S.J., for her kind assistance.

Bro. Rollin O. Simpson, Grand Secretary, Grand Lodge of Indiana, F.&A.M., for information on Rev. James D. Shaw's Masonic membership in Indiana.

Bro. Eric Serejski, for his assistance in translating passages from Le Femme et L'Enfant dans le Franc-Maçonnerie Universelle.

Bro. Arthur Schechner, Secretary, West Dade Lodge No. 388, for information on Rev. James D. Shaw's membership in Allapattah Lodge No. 271.

Bro. William G. Wolf, Grand Secretary, Grand Lodge of Florida, F.&.A.M., for information on Rev. James D. Shaw's Masonic membership in Florida.

Bros. Sidney Baxter, John W. Boettjer, Richard Curtis, Richard E. Fletcher, Wallace McLeod, Pete Normand, James T. Tresner, II, and Thomas E. Weir for their invaluable textual corrections and suggestions.

FOREWORD

It is not an unmixed blessing, being asked to write a foreword for this book.

On the one hand, it is a high honor to be asked to contribute a few words to the work of Masons I so greatly respect. Art deHoyos and Brent Morris are two of the very best Masonic writers Freemasonry has produced in a long time.

On the other hand, some tasks are simply distasteful, no matter how exalted the company in which they are done. (Unstopping a clogged toilet springs to mind as an example.) Dealing with the attacks of anti-Masons is a similarly distasteful task, for similar reasons.

It is a sense of betrayal which makes me so personally angry with some of these individuals. I came of age in a time when policemen were your friends, your father knew best, and ministers lived by high moral codes. And I still believe that.

But it's getting harder.

St. Luke says (16:10) "Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much."

As you will see in this book, anti-Masons are often dishonest in both little and much.

That's the betrayal! I don't expect a banker to steal my money, I don't expect a physician to prescribe poison, and I don't expect a minister to lie to me.

And these men do lie. They are not innocently mistaken; they are not led into error; they are not merely confused. They lie.

Suppose Brent Morris writes a letter to me, and he writes, "I don't think Art deHoyos is stupid." And, later in the letter, he writes, "I was watching one of our local politicians on television last night, and I was strongly reminded of the line by the ancient poet-philosopher, Sadi, 'Verily, he is like a jack-ass among men, a calf, a body which is bleating.'"

Then I sit down and write a letter to Art deHoyos, with Brent's letter in front of me, and I write, "Dear Brother deHoyos, I got a letter today in which Brent Morris wrote, 'I . . . think Art is stupid.' 'He is like a jack-ass among men.'"

If I do that, I have told deliberate, malicious lies. And if I add to my letter, "so you can see what Brent really thinks about you," I have lied again.

Bear that in mind as you read the examples of what anti-Masons do when "quoting" Masonic writers.

Dishonest in little--dishonest in much.

To sell a book, or a tape, claiming it reveals truth while knowing it to contain lies is cheating. Soliciting or accepting contributions in the name of truth while telling a lie is stealing.

It's hard for us to believe that of men of the cloth. But when a man presents us, in writing, with repeated proof of his deceit, we ultimately must conclude that he is deceitful.

This book is not intended to be an exhaustive defense of Freemasonry. None is needed. It is intended to show, by example, just what anti-Masons are capable of doing.

There may be some readers who, in spite of the proof of the lies told by the anti-Masons examined in this book (and in spite of the fact that they can get the original sources themselves and check them out if they doubt the integrity of Brothers deHoyos and Morris), still continue to believe in the honor and integrity of the anti-Masons. If so, there is little that can be said to them.

But for readers who resent being lied to and resent even more the implication that they are too stupid to know the difference, this book will come as something of a revelation.

What motivates such men? Part of it may simply be unreasoning hatred. But a very large part of it can be explained in financial terms. Anti-Masons are fond of selling audio and video tapes. One can do a video tape, even in fairly small quantities, for about $5, and that includes the cost of the tape, its reproduction, a sturdy hinged plastic case, and a color title card for the box; an audio tape costs about $1.25. Since these earnest entrepreneurs sell their video tapes for $20-30 and their audio tapes for $5-6, there is a useful bit of change left over.

Freemasonry, therefore, is a profitable target.

It is not that Freemasonry considers itself above criticism. It is a human institution and, like all such institutions, imperfect and open to improvement. Criticize us if you wish--most Masons do. Examine us in depth--we have nothing to hide.

But do not lie about us.

And, especially, do not lie about us and then dare to claim you are doing the work of God.

James T. Tresner, II

Master Mason

In the three short years since the first edition of this work was published we have received an overwhelmingly positive response from the majority of our readers, to whom we extend our sincere appreciation. We have also heard from a few anti-Masonic detractors who have accused us of both insincerity and a motivation to write this work for personal financial gain. These charges are completely unfounded. As we wrote in the first edition, we are willing to admit to and correct any verifiable errors if provided with proper documentation. We also hasten to add that neither of the authors receives any royalties or financial remuneration in consideration of this work.

This second, enlarged edition includes updates, new material and several new chapters.

One of the most contested matters relative to the first edition concerns the allegations of the late Rev. James D. Shaw. Among the many claims in his anti-Masonic book The Deadly Deception, was his alleged reception of an Honorary Thirty-third Degree from the Scottish Rite, Southern Jurisdiction. As will be seen, co-author Tom McKenney now admits that the emphasis on Rev. Shaw's alleged status as a "top leader" was a marketing ploy. We will provide additional documentation and evidence demonstrating that Rev. Shaw lied about this, as well as other aspects of his Masonic standing and career. A lengthy correspondence related to the matter is also included.

The increased popularity of the Internet and the World Wide Web has not only provided Freemasonry with a ready medium to disseminate information, but also allows anti-Masons the opportunity of spreading misinformation. It is notable that most of Freemasonry's critics prefer to hide under a cloak anonymity on the Internet, such as Enchanter!, an anti-Mason whose criticisms are also herein addressed.

This edition includes a more detailed examination of the tactics used by John Ankerberg and John Weldon in their anti-Masonic book, The Secret Teachings of the Masonic Lodge: A Christian Perspective. Since our first edition was published they have made some alterations to their book, but failed to publicly acknowledge their errors.

A sad and distressing example of the "fruits" of anti-Masonry appears in the epilogue which contains two articles, "The Garden of Evil?" and "Stones of Evil," kindly provided by Bro. John Boettjer. These articles are a poignant reminder that the innocent are most often the victims of brutal, ignorant and superstitious fanaticism.

Freemasonry is a unique human institution, generating deep loyalty in its members and great misunderstandings among its detractors. It is difficult for some people to imagine that a group of men meeting behind closed doors could be doing anything good, much less encouraging each other to live lives of greater religious, family, and civic service. And yet this is what Freemasons have done since at least 1717, when the premier grand lodge was formed in London.

Recent critics, however, have gone beyond stating their differences with the Craft to fabricating vicious lies to defame the fraternity and its members. These detractors have convinced themselves that Freemasonry is the work of the devil. Thus they apparently justify their perversions of truth with the thought that they are doing the Lord's work--saving an unsuspecting world from Satan. No misquotation, no distortion, no lie is too great to accomplish what they perceive as their holy mission. All this is done in the name of Him who said, "I am the way, the truth, and the life" (John 14:18).

Freemasonry teaches its members tolerance, even of its assailants. The normal Masonic response to detractors has been to turn the other cheek, letting them wallow in their own ignorance. The maliciousness and deceitfulness of current attacks have grown to the point, however, that some reasoned reply is needed. It is not too demanding to expect the critics of Freemasonry to state their credentials accurately or to quote Masonic authors correctly and in context. Surely that is being faithful in very little. The hatred of some anti-Masons is so great, however, that even this little faithfulness is too much.

This book points out several common misrepresentations made about Freemasonry and shows specific examples of willful fraud. We do not attempt to answer every charge, because this is an ultimately fruitless task. Anyone willing to overlook the easily verified lies presented here can just as easily rationalize away whatever other corruption they might encounter.

We have tried to be scrupulous in citing our sources and in accurately representing the exact words and context of quotations. Despite our best efforts, it will not surprise us if inadvertent errors have crept into our text. All mistakes of quotation and citation will be acknowledged and will be corrected in subsequent editions of this work. Please send such errors to the Masonic Service Association of the U.S., 8120 Fenton St., Silver Spring, MD 20910-4785.

We hope this book will give pause to fair-minded readers who may be caught in the headlong rush to condemn Freemasonry. The evidence presented here calls into question the research abilities of many Masonic critics as well as their integrity.

A.H. & S.B.M.

IS IT TRUE WHAT THEY SAY ABOUT FREEMASONRY?

But he that filches from me my good name

Robs me of that which not enriches him

And makes me poor indeed.

Othello, Act III, Scene 3

William Shakespeare

It's hard to pinpoint which arguments a particular anti-Mason will try to use, but there are popular ploys that continue to pop up regularly. Some have been around for a long time, others seem to follow sound logic, but all are flawed. Nevertheless, these ploys are just too tempting to opponents of Masonry not to use. Most of these lies have been repeated so often that it's relatively easy to find them in print somewhere. Their reasoning seems to be, "Why do serious research when with little effort you can find any answer needed to support your position?"

Dr. Robert A. Morey, an anti-Masonic researcher, has a low opinion of the standards of research used by his fellow anti-Masons.

Anti-masonic writers have generally been as unreliable as Masonic apologists. In their zeal to attack Freemasonry, they have been willing to use fantasy, fraud, and deceit. They have even created bogus documents when needed. Their writings must not be taken at face value.Robert A. Morey, The Truth About Masons, (Eugene Oreg.: Harvest House Publishers, 1993), p. 21.

In this work we exhibit examples of fantasy, fraud, and deceit, all used to attack Freemasonry in the name of Christianity. We hope readers will pause to consider what motivates some men to use such methods.

The Organization of Masonry

Any discussion of Masonic government must start and end with one essential fact: all Masonic authority originates in a grand lodge. The Masonic Service Association of the United States (M.S.A.) has no authority over grand lodges. No Supreme Council, no respected author, nor any other group or person speaks for or controls Masonry; that prerogative rests solely with the grand lodges. Anyone doubting this need only check the cases when grand lodges have closed down the Scottish Rite, the Shrine, and other appendant Masonic bodies in their states or suspended or expelled their "high officials." It is a rare but powerful reminder of who is in charge.

Generally speaking, the United States, Canada, Australia, Mexico, and Brazil have autonomous grand lodges in each state or province while other countries have an independent national grand lodge. Within its boundaries or "jurisdiction," each grand lodge reigns supreme over its lodges and all appendant Masonic organizations. The only control or influence over a grand lodge comes from the influence by persuasion of its sister grand lodges which maintain a network of mutual recognition.

If a grand lodge strays too far from accepted Masonic norms, other grand lodges will withdraw recognition and will even help organize a new grand lodge in the jurisdiction. The most famous example occurred in 1877 when the "Grand Orient of France" (which functioned as a grand lodge) dropped the requirements that its members believe in God and that its lodges display an open Volume of Sacred Law. This action caused the withdrawal of recognition by virtually every other regular grand lodge and the creation of the "Grand Lodge of France." Later concerns that the Grand Lodge of France was not truly independent of the Scottish Rite Supreme Council of France led to the establishment of the "National Grand Lodge of France," which today is recognized by American, British, and other grand lodges as the regular Masonic authority in France.

Just as there is nothing to prevent a group of worshipers from calling itself "Baptist" or "Presbyterian" or "Jewish," there is nothing to prevent a group of men (or women) from calling itself "Masonic." It is hardly fair to judge the world of regular Masonry by the statements of irregular groups that have appropriated the name "Mason."

Consider the case of the notorious "P2 Lodge" in Italy which was largely responsible for the collapse of the Italian government in 1981. Propaganda Lodge No. 2, Propaganda Due, or "P2" as it became known, began as a legitimately chartered lodge. Within the short space of a few years, however, its Master, Licio Gelli, abused his authority by using his Masonic influence to gain favors. Geli used illicit information to blackmail people into joining his lodge, the purpose of which was to gather more intelligence for his personal political agenda. Members of P2 then became involved in criminal activities.

As soon as the Grand Orient of Italy (the equivalent of an American grand lodge) became aware of a problem, its leaders tried to rectify the situation and, unfortunately, failed. Gelli would be controlled by no one. The Grand Orient then administered the ultimate Masonic punishment: revocation of the lodge's charter and expulsion of its members.

The former members of P2, however, ignored the judgment of the Grand Orient to whom they had pledged fealty and continued meeting under their old name. The "lodge" was now irregular or illegitimate, operating without authority. In 1975 a regular Mason, Francesco Siniscalchi, complained to the Public Prosecutor in Rome of P2's nefarious activities. When the scandal eventually broke, the press--and many non-Masons--did not understand the illegitimacy of P2, nor the fact that legitimate Masons tried to rectify the problem. This failure to differentiate between regular Masonry and the irregular P2 tarnished the good name of Masonry.

The ultimate tests of regularity (greatly simplified) are 1) does a grand lodge directly trace its origins through legitimate authority to one of the British grand lodges, and 2) does it maintain the recognition of most of the community of regular grand lodges, including the British grand lodges? If an organization doesn't pass these tests, then it's not Masonic, despite what it may call itself.

The most common mistake about the organization of Masonry comes from assuming that Supreme Councils of the Scottish Rite control Masonry. This is not true. There is no Masonic degree "higher" than the Third Degree or Master Mason Degree in symbolic Masonry. While the number 33 may be greater than the number 3, a 33 Mason has no more authority or power in a lodge than a 3 Mason. Both are equally subordinate to the Master of their lodge, and all in turn are subordinate to the Grand Master of their grand lodge. An earlier statement bears repeating:

No Supreme Council, no respected author, nor any other group or person speaks for or controls Masonry; that prerogative rests solely with the grand lodges.

You can be sure something is wrong if anyone says that a single person or organization speaks for or represents Masonry. Only a grand lodge has that power and then only within its jurisdiction. Any other assertion displays a fatally flawed understanding of the organization of Freemasonry.

The Issue of Masonic "Experts"

Thousands of authors have written about Freemasonry and several have achieved wide recognition for their general scholarship. Other Masonic authors have pursued theories that at best are without factual support and at worst are embarrassingly wrong. Because Freemasonry values free thought so highly, grand lodges as a rule neither endorse nor condemn ideas; that decision is left to individual Masons. Thus it is quite possible to find otherwise highly regarded Masonic authors who have espoused ideas of Masonic origins or symbolism that are without substance--ideas that have been politely ignored and have been allowed to quietly fade away. Unless formally endorsed by action of a grand lodge, no writer can speak for Masonry, only for himself.

Dr. Robert A. Morey, a Christian critic of Freemasonry, noted, "Another error typically made by anti-Masons is the assumption that Freemasonry is based on the writings of a single individual. They usually pick Albert Pike as the official 'spokesman' of Freemasonry."Robert A. Morey, p. 22. If not Albert Pike, then their choice might be Albert Mackey"Freemasonry on Its Own Terms," The John Ankerberg Show, DM-170, 1986. or Manley Palmer HallJames L. Holly, The Southern Baptist Convention and Freemasonry, Vol. II (Beaumont, Tex.: Mission and Ministry to Men, 1992), pp. 46-51. or some other author espousing his personal theories about Masonry.

Most anti-Masonic writers are far too gullible in believing the extravagant claims of overzealous, misinformed, or devious Masonic writers who have not done Freemasonry a favor by making outlandish statements which provided much fodder for the guns of the anti-Masons.

Too many masonic writers have arrogantly claimed that they speak for the whole Craft when they give their personal interpretation of the origin and symbols of Freemasonry.Robert A. Morey, p. 21.

For example, Manley Hall didn't become a Mason until 1954, so his 1923 book, Lost Keys of Freemasonry, represents the personal theories of a non-Mason. Further, Mr. Hall (who passed away in August 1990) was a self-avowed mystic and not a "leading authority" of Freemasonry. He was a promulgator of mystic and theosophical philosophies; his writings have not received official sanction by any Masonic bodies. The fact that he held the Thirty-third Degree and was respected by many Thirty-Third Degree Masons and even by the Supreme Councils 33 is no more significant than the fact that various Baptist, Anglican, or Methodist authors also hold or held that honor.

Anti-Masons regularly parade the writings of Masonic authorities before their audiences and dissect their words, looking for a sentence here or a phrase there to be used in their cause. They seek someone like a church authority who speaks dogmatically on teachings and doctrine; whose every word must be accepted by the faithful.

Freemasonry has no such authorities.

The Masonic authorities used by anti-Masons have been historical authorities who speak with the expertise that comes from long study, but who do not--indeed, cannot--speak for all Masons. It is like the difference between the authoritative teachings of the Episcopal Church and an authoritative history of the Kennedy assasination.

Albert Pike and Lucifer

No other lie has captured the imagination of anti-Masons quite like Leo Taxil's hoax concerning Albert Pike and Lucifer. Dr. Robert A. Morey parts company with most of his fellow anti-Masons on this issue.

Of all the attacks against the Craft, none is so vicious as the charge that Masons are a secret cult of Devil worshipers or Satanists and that at some point in the higher degrees they must pass through a Luciferian initiation.Robert A. Morey, p. 23.

Once anti-Masons have convinced themselves that Freemasonry is the work of Satan, they are ripe to be tempted by the enticing fruit of the "Luciferian Conspiracy." It comes as a quotation that usually starts, "On July 14, 1889, Albert Pike, Sovereign Pontiff of Universal Freemasonry, addressed to the 23 Supreme Confederated Councils of the world the following instructions. . . ." That is all you need to read to know the author has fallen prey to this infamous hoax.

It's not entirely certain when the Pike quotation was fabricated nor where it was first published. We can, however, trace its modern appearances to Lady Queenborough, Edith Starr Miller, who wrote Occult Theocrasy in 1933. Her work is excerpted and treated as gospel truth, usually without attribution. Such practices are known as plagiarism in other disciplines, but neither serious research nor intellectual integrity stand in the way of the headlong rush to slander Freemasonry.

Lady Queenborough found her quotation in the 1894 book by Abel Clarin de la Rive, La Femme et L'Enfant dans la Franc-Maçonnerie Universelle (Woman and Child in Universal Freemasonry). Mr. de la Rive, like Lady Queenborough, was duped by the hoax; they are guilty only of incompetent research and an eager willingness to believe the worst about Freemasonry. The ultimate source was the pornographer, anti-Mason, and anti-Catholic Gabriel Antoine Jogand-Pagès, much better known by his pen name Léo Taxil. Taxil publicly confessed his deception in 1897; his story is widely available for anyone willing to look for the truth.

Allgemeines Handbuch der Freimaurerei 3d ed. 2 vols. (Leipzig: Max Hesse's Verlag, 1901), s.v. "Taxil, Leo."

Henry W. Coil, et al., Coil's Masonic Encyclopedia (Richmond, Va.: Macoy Publishing & Masonic Supply Co., 1961, 1996), s.v. "Taxil, Leo."

Ernst Diestel, "La Diablerie de Léo Taxil," Le Symbolisme, nos. 77 & 78, Sept. & Oct. 1924, pp. 212-223, 245-249.

Michel Gaudart de Soulages and Hubert Lamant, Dictionnaire des Francs-Maçons Français (Paris: Editions Albatros, 1980), s.v. "Taxil."

Great Soviet Encyclopedia, 3rd ed., s.v. "Taxil, Léo."

James Hastings, ed., Encyclopedia of Religion and Ethics, s.v. "Satanism," by E. Sidney Hartland.

Hildebrand Gerber (H. Gruber, S.J.), Leo Taxil's Palladismus-Roman, 3 vols. (Berlin: Verlag der Germania, 1897), vol. 2, pp. 43-59.

Michel Jarrige, "La Franc-Maçonnerie Démasquée: D'Apres un fonds inedit de la Bibliothèque National," Politica Hermetica, no. 4, 1990, pp. 38-53.

Jean-Pierre Laurant, "Le Dossier Léo Taxil du fonds Jean Baylot de la Bibliothèque National," Politica Hermetica, no. 4, 1990, pp. 55-67.

Eugen Lennhoff and Oskar Posner, Internationales Freimauerlexikon, reprint, 1932 ed. (Munich: Amalthea-Verlag, n.d.), s.v. "Taxil, Leo."

R. Limouzin-Lamothe, The New Catholic Encyclopedia, s.v. "Taxil, Leo."

Curtis D. MacDougall, Hoaxes (New York: MacMillan Co., 1949; reprint New York: Dover Publications, Inc., 1958), pp. 98-100.

Christopher McIntosh, Eliphas Lévi and the French Occult Revival (New York: Samuel Weiser, Inc., 1974), pp. 210-218.

Alec Mellor, Dictionnaire de la Franc-Maçonnerie et des Franc-Maçons (Paris: Editions Pierre Belfond, 1975), s.v. "Taxil Gabriel-Antoine (Jogand-Pagès dit Léo)," "Anti-Maçonnerie: Le XIXe siècle."

____, "A Hoaxer of Genius--Leo Taxil (1890-7)," Our Separated Brethren, the Freemasons, trans. B. R. Feinson (London: G. G. Harrap & Co., 1961), pp. 149-155.

Robert Morey, The Truth about Masons (Eugene, Oreg.: Harvest House Publishers, 1993), pp. 23-25.

S. Brent Morris, "Albert Pike and Lucifer: The Lie that Will Not Die," The Short Talk Bulletin, Vol. 71, No. 6, June 1993.

Maximilian Rudwin, The Devil in Legend and Literature (Chicago: Open Court Publishing Co., 1931), pp. 167-168.

Rudolf Steiner, The Temple Legend, trans. John M. Wood, London: Rudolf Steiner Press, 1985, pp. 283-284, 408-409.

"Taxil-Schwindel, Der," FreiMaurer: Solange die Welt besteht, catalog of a special exhibition of the History Museum of Vienna, 18 September 1992-10 January 1993, pp. 268-370.

Arthur E. Waite, Devil Worship in France or the Question of Lucifer (London: George Redway, 1896)

Arthur E. Waite, A New Encyclopedia of Freemasonry, new & rev. ed., (1921; reprint ed. New York: Weathervane Books, 1970), s.v. "Palladian Freemasonry."

Wesley P. Walters, "A Curious Case of Fraud," The Quarterly Journal, vol. 9, no. 4 (Oct.-Dec. 1989), pp. 4, 7. (Also reprinted in Jerald and Sandra Tanner, The Lucifer-God Doctrine [Salt Lake City, Ut.: Utah Lighthouse Ministry, 1988])

Eugen Weber, Satan Franc-Maçon: La mystification de Léo Taxil (Mesnil-sur-l'Estrée, France: Collection Archives Julliard, 1964).

Gordon Wright, "Diana Vaughan: Satanist and Saint," Notable or Notorious? (Cambridge, Mass.: Harvard University Press, 1991), pp. 86-147.

Here are just a few of the authors who have reported the bogus Lucifer quotation ascribed to Albert Pike as evidence of the moral depravity of Masonry.

Muhammad Safwat al-Saqqa Amini and Sa'di Abu Habib. Freemasonry (New York: Muslim World League, 1982), p. 41

Anonymous. Freemasonry Antichrist Upon Us. 3rd ed. (Boring, Or.: CPA Books, n.d.), p. 32.

Burns, Cathy. Hidden Secrets of Masonry. (Mt. Carmel,Penn.: Sharing, 1990), p. 27.

Jack T. Chick, The Curse of Baphomet (Chino, Calif.: Chick Publications, 1991), p. [12].

John Daniel, Scarlet and the Beast. 3 vols. (Tyler, Tex.: Jon Kregel, Inc., 1994), Vol. 1, pp. 373, 380.

J. Edward Decker, Jr., The Question of Freemasonry (Issaquah, Wash.: Free the Masons Ministries, n.d.), pp. 12-14.

J. Edward Decker, Jr. and Dave Hunt, The God Makers (Eugene, Oreg.: Harvest House, 1984) p. 130.

Des Griffin, Fourth Reich of the Rich (Clackamas, Or.: Emissary Pub., 1976), p. 70.

Jack Harris, Freemasonry: The Invisible Cult in Our Midst (Towson, Md.: Jack Harris, 1983), pp. 24-25.

James L. Holly, The Southern Baptist Convention and Freemasonry (Beaumont, Tex.: Mission and Ministry to Men, 1992), p. 18.

Gary H. Kah, En Route to Global Occupation (Lafayette, La.: Huntington House Pub., 1992), pp. 114, 124.

Salem Kirban, Satan's Angels Exposed (U.S.A. Salem Kirban, 1980), p. 161.

Texe Marrs, Dark Secrets of the New Age (Westchester, Il.: Crossway Books, 1987), p. 273.

Eustace Mullins, The Curse of Canaan (Staunton, Va.: Revelation Books, 1986).

Pat Robertson, The New World Order (Waco, Tex.: Word Publishing, 1991), p. 184.

William Schnoebelen, Masonry: Beyond the Light (Chino, Calif.: Chick Publications, 1991), pp. 60-61.

Martin Short, Inside the Brotherhood (New York: Dorset Press, 1990), p. 94.

Harmon R. Taylor, "Mixing Oil with Water," The Evangelist, June 1986, pp. 47-49.

Some of these authors, like the Reverend Pat Robertson, simply quote Lady Queenborough's translation without attribution. Others, like Dr. James Holly and Martin Short have used the quotation accompanied by equivocations they must think absolve them from responsibility for repeating lies. For example, this is how Dr. Holly tried to cover himself when he quoted Mr. de la Rive.

In the late nineteenth century many antimasonic books were written, purporting to be written by Masons. Some have argued that this is one such book. There is no conclusive evidence either way.James L. Holly, The Southern Baptist Convention and Freemasonry (Beaumont, Tex.: Mission and Ministry to Men, 1992), p. 19.

Employing less ambiguous terms than Dr. Holly, Martin Short admitted there were "problems" with the bogus quote, but he too felt no compunction against using it.

There are problems with this quotation: its meaning is not immediately clear and its authenticity is in dounbt. It was first attributed to Pike in 1894 by a French authoress who detested Freemasonry, yet no original text seems to exist. Genuine or not, England's Grand Lodge dismisses it by pointing out Pike must have been eighty at the time and "may have been dotty."

Yet the quote sounds authentic. Its pyrotechnic language and bombastic poesy recalls Pike's earlier writings, and the message is not so different from that of Morals and Dogma. If genuine, it indicates there is a Satanic--or Luciferian--strain in American Masonry....Martin Short, Inside the Brotherhood (New York: Dorset, 1989), pp. 94-95.

The public confession of Taxil and the subsequent recantation by Mr. de la Rive do not seem conclusive enough for Dr. Holly, Mr. Short and their ilk.

Mr. Jack Chick showed some clever originality in his use of the bogus Albert Pike "quote" in the 1991 edition of his comic book, The Curse of Baphomet. Rather than plagiarizing Lady Queenborough, as have so many of his allies, he used a fictitious reference to a legitimate publication: "'The Freemason' (the organ of English Freemasonry), 19th January, 1935"!Jack T. Chick, The Curse of Baphomet, Chino, Calif: Chick Publications, 1991, p. [10]. The general level of Mr. Chick's writing can be inferred by these comments on what he has written about Roman Catholicism. "[O]n the whole we feel that Chick Publications does more harm than they do good. Because of its lack of scholarship and, more importantly, Christian sympathy we can only conclude that Chick Publications promotes what can be called 'Comic-book theology,' something Christians ought to definitely avoid." (Hendrik H. Hanegraaff, "Chick Publications and Roman Catholicism," CRI Perspective, CP-0809 [San Juan Capistrano: Christian Research Institute, n.d.]). Although he has removed the fictitious reference from current editions, the bogus quote remains.

Mr. C. Fred Kleinknecht, Grand Commander of the Scottish Rite, Southern Jurisdiction, U.S.A., wrote to Rev. Pat Robertson on May 12, 1992. The Albert Pike "quotation" in Robertson's The New World Order was exposed as a fraud. Rev. Robertson was invited to read any of Albert Pike's writings at the House of the Temple. Mr. Kleinknecht suggested that Rev. Robertson would better serve his readers if he removed the false quotation from any future editions of his book. In his closing paragraph, Mr. Kleinknecht said to Rev. Robertson, "If we must disagree let us base our disagreement upon truth."C. Fred Kleinknecht, Washington, to Pat Robertson, Virginia Beach, Va., May 12, 1992, Typescript, Copy in the Archives of the Supreme Council 33, S.J., Washington. As of November 1, 1993, Rev. Robertson has not answered Mr. Kleinknecht.

Before commenting on the hoax, the complete quotation from Mr. de la Rive, a modern translation, and its partial translation by Lady Queenborough are presented in parallel columns for easy comparison.

Abel Clarin de la Rive. Woman and Child in Universal Freemasonry. Paris & Lyons: Delhomme & Briguet, Publishers, 1894.

Lady Queenborough, Edith Starr Miller. Occult Theocrasy. 2 vols. 1933. Reprint. Hawthorne, Calif: The Christian Book Club of America, 1980.

pp. 587-589

Le quatorzième jour du cinquième mois de l'an 000889 de la Vraie Lumière (Par conséquent le 14 juillet 1889, ère vulgaire) Albert Pike, Souverain-Grand-Inspecteur Général, 33 et dernier degré; Très Puissant Souverain Commandeur Grand-Maître du Suprême Conseil de Charleston, premier Suprême Conseil du Globe; Grand Maître Conservateur du Palladium sacré; Souverain Pontife de la Franc-Maçonnerie Universelle, en la trente-unième [sic] année de son Pontificat, adressait aux 23 Suprêmes Conseils Confédérés du monde entier ces diaboliques instructions dont nous n'extrayons que les passages relatifs à la Femme:

[translated by Eric Serejski]

The fourteenth day of the fifth month of the 889th year of True Light (consequently July 14, 1889, of the vulgar era) Albert Pike, Sovereign Grand Inspector General, 33rd and last degree; Most Puissant Sovereign Commander Grand Master of the Supreme Council of Charleston, Premier Supreme Council of the Globe; Grand Master Preserver of the sacred Palladium; As Sovereign Pontiff of Universal Freemasonry, in the thirty-first year of his Pontificate, he addressed to the 23 Confederated Supreme Councils of the entire world these diabolic instructions from which we extract only the passages related to Woman:

p. 233

As regards the position of women in Masonry, we think that this cannot be better explained than in the words of Albert Pike himself. In La Femme et l'Enfant dans la Franc-Maçonnerie Universelle page 578 [sic], A. C. De La Rive states that on July 14, 1889, Albert Pike, Sovereign Pontiff of Universal Freemasonry, addressed to the 23 Supreme Confederated Councils of the world the following instructions, which we quote herewith in part.

A la science de Faust, le vrai Maçon joindra l'impassibilité de Job. Il piétinera la supersitition dans son cur. Il sera sans indécision et sans caprices. Il n'acceptera le plaisir que losqu'il le voudra et ne le voudra que losqu'il le devra.

"To the science of Faust, the True Mason will join the impassiveness of Job. He will trample down superstition in his heart. He will be without indecision and without whims, he will accept pleasure only when he wants it and will want it only when he must."

"To the science of Faust, the real Mason will join the impassibility of Job. He will eradicate superstition from his heart and cultivate decisions of character. He will accept pleasure only when he wishes it and will wish it only when he should do so.

Nous recommandons très-instamment de multiplier les Loges d'Adoption. Elles sont indispensables pour former des Maçons bien maitres [sic] d'eux-mêmes. Le prêtre essaye de dompter sa chair en s'astreignant au célibat. . . . Le vrai Maçon, au contraire, arrive à la perfection, c'est-à-dire à se dominer, en employant son zéle dans les Loges d'Adoption à se soumettre aux épreuves naturelles. Le Commerce avec la Femme Commune a [sic] tous ses Frères lui fait une cuirasse contre les passions qui égarent le cur. Celui-là seul peut vraiment posséder la volupté de l'amour, qui a vaincu, par l'usage fréquent, l'amour de la volupté. Pouvoir, à volonté, user et s'abstenir, c'est pouvoir deux fois. La femme t'enchaîne par tes désirs, disons-nous à l'adepte; eh [sic] bien, uses des femmes souvent et sans passion; tu deviendras ainsi maître de tes désirs, et tu enchaîneras la femme. D'où il résulte que le vrai Maçon parviendra facilement à résoudre le problème de la chair. . . .

"We most earnestly recommend increasing the Lodges of Adoption. They are indispensable for making Masons masters of themselves. The priest tries to subdue his flesh by forcing himself to be celibate. . . . The true Mason, on the contrary, reaches perfection, which is to say control over himself, by using his zeal in Lodges of Adoption, submitting himself to natural tests. Commerce with a woman belonging to all his brothers forms an armor against passions that lead the heart astray. He alone can really possess the voluptuousness of love, who vanquishes, by frequent usage, the love of voluptuousness. To be able, at will, to use and to abstain, is a two-fold power. Woman enslaves you by her desires, we say to the adept; so use women often and without passion; you will thus become master of your desires, and you will enslave women. From this it results that the true Mason will easily resolve the problem of the flesh."

"We earnestly recommend the creation of Lodges of Adoption. They are indispensable to the formation of Masons who are indeed Masters of themselves. The priest tries to subdue his flesh by enforced celibacy. . . . The real Mason, on the contrary, reaches perfection, that is to say achieves self mastery, by using his zeal in the Lodges of Adoption in submitting to all natural ordeals. Commerce with women, belonging to all brethren, forms for him an armor against those passions which lead hearts astray. He alone can really possess voluptuousness. To be able, at will, to use or to abstain, is a twofold power. Woman fetters thee by thy desires, we say to the adept, well, use women often and without passion; thou wilt thus become master of thy desires, and thou wilt enchain woman. From which it must perforce result that the real Mason will succeed in easily solving the problem of the flesh.

Evidemment il n'est pas de nécessité absolue que l'homme que vous allez diriger vers les hauts grades soit immédiatement parfait et ait compris notre secret dès son entrée dans la Maçonnerie. Ce que Nous vous demandons, c'est de l'observer, avec le plus grand soin pendant son Apprentissage, d'abord, et de faire ensuite, de la Loge d'Adoption, où il pénétrera quand il sera Compagnon, votre criterium, votre instrument de Controle Infaillible.

"Evidently it is not absolutely necessary that the man whom you will lead to the highest grades has to be immediately perfect and has to understand our secret from his entry into Masonry. What we ask of you is first to observe him with the utmost care during his Apprenticeship, and afterwards, in the Lodge of Adoption, where he will enter when he will become a Fellow Craft, to make him, your criterion, your instrument of infallible control.

"It is evidently not absolutely necessary that the man whom you are leading towards the high grades be immediately perfect and have understood our secret on his entrance into Masonry. That which we ask you is first to observe him with the greatest care during his apprenticeship and afterwards, when he enters the Lodge of Adoption as Companion to use that as your criterion, your instrument of infallible control.

L'Atelier de Frères, qui ne s'annexe pas une loge de Surs, est un Atelier incomplet, destiné fatalement à ne jamais produire que des Maçons, dont la politique sera le principal souci, qui se préoccuperont surtout des intrigues et des compétitions, qui s'agiteront dans le vide, qui avanceront tantôt de trois pas pour reculer après d'autant, en un mot, qui feront du mauvais travail et dont la politique sera incohérente.

. . . . . .

"The Lodge of the Brethren which does not annex a Lodge of Sisters is an incomplete Lodge inevitability destined to never produce anything but Masons for whom politics will be the main concern, who will mostly be engaged with intrigue and competition, who will move about in emptiness, who will walk three steps forward then three steps backward, in one word, whose work will be unsatisfactory and whose politics will be incoherent."

. . . . . .

"The Lodge of Brothers which has failed to annex a Lodge of Sisters is incomplete and destined inevitably never to produce anything but Brethren, with whom politics are the chief concern, men who will be chiefly preoccupied with intrigue and rivalry, who will do bad work and whose politics will be incoherent."

pp. 220-221

The theological dogma of Albert Pike is explained in the "Instructions" issued by him, on July 14, 1889, to the 23 Supreme Councils of the world and have been recorded by A. C. De La Rive in La Femme et l'Enfant dans la Franc-Maçonnerie Universelle (page 588) from which book we translate the quote as follows:

Ce que nous devons dire à la foule, c'est: --Nous adorons un Dieu, mais c'est le Dieu qu l'on adore sans superstition.

"What we must say to the crowd is:--We worship a God, but it is the God that one worships without superstition."

"That which we must say to the crowd is:--We worship a God, but it is the God that one adores without superstition.

A vous, Souverains Grands Inspecteurs Généraux, Nous disons, pour que vous le répétiez aux Frères des 32, 31 et 30 degrés: --La religion maçonnique doit dire, par nous tous, initiés des hauts grades, maintenue dans la pureté de la doctraine luciférienne.

"To you, Sovereign Grand Inspectors General, we say, so that you can repeat it to the Brethren of the 32nd, 31st and 30th degrees: --The Masonic religion must be, by all of us initiates of the high grades, maintained in the purity of the Luciferian doctrine."

"To you, Sovereign Grand Inspectors General, we say this, that you may repeat it to the Brethren of the 32nd, 31st and 30th degrees--The Masonic religion should be, by all of us initiates of the high degrees, maintained in the purity of the Luciferian doctrine.

. . . . . .

. . . . . .

. . . . . .

Si Lucifer n'était point Dieu, Adonaï, (le Dieu des Chrétiens) dont tous les actes attestent la cruauté, la perfidie, la haine de l'homme, la barbarie, la répulsion pour la science, si Lucifer n'était point Dieu, Adonaï et ses prêtres le calomnieraient-ils?

"If Lucifer were not God, Adonai (the God of the Christians) whose deeds prove his cruelty, perfidy and hatred of man, his barbarism and repulsion of science, if Lucifer were not God, would Adonai and his priests slander him?"

"If Lucifer were not God, would Adonay (the God of the Christians) whose deeds prove his cruelty, perfidy, and hatred of man, barbarism and repulsion for science, would Adonay and his priests, calumniate him?

Oui, Lucifer est Dieu, et malheureusement Adonaï l'est aussi. Car la loi éternelle est qu'il n'y a pas de splendeur sans ombre, pas de beauté sans laideur, pas de blanc sans noir, car l'absolu ne peut exister que comme deux; car les ténèbres sont nécessaires à la lumière pour lui servir de repoussoir, comme le piédestal est nécessaire à la statue, come le frein à la locomotive.

"Yes, Lucifer is God, and unfortunately so is Adonai. For the eternal law is that there is no splendor without shadow, no beauty without ugliness, no white without black, because the absolute can only exist as two, because darkness is necessary to light to serve as its compliment, as the pedestal is necessary to the statue, as the brake to the locomotive.

"Yes, Lucifer is God, and unfortunately Adonay is also God. For the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two Gods: darkness being necessary to light to serve as its foil as the pedestal is necessary to the statue, and the brake to the locomotive.

En dynamique analogique et universelle, on ne s'appuie que sur ce qui résiste. Aussi l'univers est-il balancé par deux forces qui le maintiennent en équilibre: la force qui attire et celle qui repousse. Ces deux forces existent en physique, en philosophie et en religion. Et la réalité scientifique du dualisme divin est démontrée par les phénomènes de la polarité et par la loi universelle des sympathies et des antipathies. C'est pourquoi les disciples intelligents de Zoroastre, ainsi qu'après eux les Gnostiques, les Manichéens, les Templiers ont admis, comme seule conception métaphysique logique, le système des deux principles divins se combattant de toute éternité, et l'on ne peut croire l'un inférieur à l'autre en puissance.

"In analogical and universal dynamics, one can only lean on that which resists. Thus the universe is balanced by two forces which maintain its equilibrium: the force that attracts and the one that repels. These two forces exist in physics, in philosophy and in religion. And the scientific reality of the divine dualism is proved by the phenomena of polarity and by the universal law of affinities and antipathies. This is why the intelligent disciples of Zoroaster, as well as, after them, the Gnostics, the Manicheans, and the Templars have admitted as the sole logical and metaphysical conception the system of the two divine principles fighting one another in all eternity, and one cannot believe one inferior to the other in power."

"In analogical and universal dynamics one can only lean on that which will resist. Thus the universe is balanced by two forces which maintain its equilibrium: the force of attraction and that of repulsion. These two forces exist in physics, philosophy and religion. And the scientific reality of the divine dualism is demonstrated by the phenomena of polarity and by the universal law of sympathies and antipathies. That is why the intelligent disciples of Zoroaster, as well as, after them, the Gnostics, the Manicheans and the Templars have admitted, as the only logical metaphysical conception, the system of the two divine principles fighting eternally, and one cannot believe the one inferior in power to the other.

Donc, la doctrine du Satinisme est une hérésie; et la vraie et pure religion philosophique, c'est la croyance en Lucifer, égal d'Adonaï, mais Lucifer Dieu de Lumière et Dieu du Bien, luttant pour l'humanité contre Adonaï Dieu des Ténèbres et Dieu du Mal. . . .

Thus, the doctrine of Satanism is a heresy; and the true and pure philosophical religion is the belief in Lucifer, equal to Adonai, but Lucifer, God of Light and God of Good, is fighting for humanity against Adonai God of Darkness and God of Evil. . . ."

"Thus, the doctrine of Satanism is a heresy; and the true and pure philosophic religion is the belief in Lucifer, the equal of Adonay; but Lucifer, God of Light and God of Good, is struggling for humanity against Adonay, the God of Darkness and Evil."

One must not lose sight of the fact that Pike occupied simultaneously the positions of Grand Master of the Central Directory of Washington, that of Grand Commander of the Supreme Council of Charleston and that of Sovereign Pontiff of Universal Freemasonry.

Dans une autre partie de ses Instructions, Albert Pike disait encore:

In another part of his Instructions, Albert Pike also said:

C'est avec le plus grand soin qu'il est nécessaire de choisir les adeptes. Dans beucoup d'orients, on les prend trop au hasard; aussi tardons-nous à atteindre le but.

"It is with the greatest care that it is necessary to choose adepts. In many orients, they are taken too much at random, which explains the delay in reaching the goal."

Ne conférez la Maîtrise qu'au Compagnon qui se connait lui-mème. Sur le fronton des anciens temples érigés au Dieu de la Lumière, on lisait cette inscription en deux mots: Connais-toi. Nous donnons le même conseil à tout homme qui veut s'approcher de la science.

"Only make a Master of the Fellow Craft who knows himself. On the exterior of the ancient temples built to the God of Light, one read this two-word inscription: 'Know thyself.' We give the same advise to each man who wants to approach the science."

N'initiez jamais au troisième degré l'homme qui, malgré les enseignements reçus aux deux grades précédents, est demeuré esclave des préjugés du monde profane. Il ne parviendra jamais tant qu'il ne se réformera pas. Au grade le Compagnon, vous lui ouvre: les portes des Loges d'Adoption; là, vous le jugerez bien. Vou verrez si ses préjugés tombent. S'il reste esclave de ses passions, s'il s'attache exclusivement a une femme, ne vous préoccupez plus de lui, vous perdriez votre temps. Il ne saurait être un adepte; car le mot adepte signifie celui qui est parvenu par sa volonté et par ses uvres, qui méprise les préjugés et qui triomphe de ses passions.*

"Never initiate to the third degree the man who, in spite of the learning received at the two preceding degrees, remains enslaved to the prejudices of the profane world. He will never approach before he reforms. At the Fellow Craft degree open to him the doors of the Lodges of Adoption; there you will well judge him. You will see if his prejudices fall. If he remains enslaved of his passions, if he exclusively binds himself to a woman, do not worry about him anymore, you are losing your time. He cannot be an adept; because the word "adept" signifies one who arrived by his will and by his deeds, one who despises prejudices and who triumphs over his passions."*

*Ce fut la Sur Diana Vaughan qu'Albert Pike, --afin de lui donner la plus grande marque de confiance, --chargea d'apporter son encyclique luciférienne, à Paris, pendant l'Exposition Universelle.

*It was the Sister Diana Vaughan that Albert Pike, --in order to give her the greatest mark of confidence, --charged to carry his luciferian encyclical, to Paris, during the Universal Exposition.

There are several problems with this quotation, some obvious and some subtle. To start with, about 1 million out of 2 million American Masons have the 32 in the Scottish Rite, including ministers, rabbis, bishops, and other devout worshipers of God. It is inconceivable that there would not be mass resignations and protests if these men were taught this disgusting "Luciferian doctrine." Is it believable that the millions of Scottish Rite Masons during the last two centuries could be cowed into such total silence? Dr. Robert Morey, an opponent of Masonry, put it well, "Since most Masons in the United States are members of Christian churches and many clergymen belong to the Fraternity, the idea that they are all involved in some kind of devil cult is absurd."Robert Morey, p. 23.

Also, the quotation is riddled with logical inconsistencies. There is not now and never has been a position of "Sovereign Pontiff of Universal Freemasonry." This office is Taxil's invention and alone demonstrates the letter is a forgery. There is no "Confederation of Supreme Councils." Neither Albert Pike, the Mother Supreme Council, nor any grand lodges ever recognized any lodges of adoption (Masonic lodges open to men and women). In the United States virtually every Scottish Rite Mason progresses to the 32. Why would Albert Pike suggest special treatment for 30, 31, and 32 Masons, when that would have included nearly everyone?

The real evidence of a hoax comes in de la Rive's footnote, which neither Lady Queenborough nor anyone else has ever bothered quoting. The footnote refers to Diana Vaughan, the matchless creation of Léo Taxil's twisted mind, who, despite her illustrious pedigree created by Taxil, never existed.

*Ce fut la Sur Diana Vaughan qu'Albert Pike,--afin de lui donner la plus grande marque de confiance,--chargea d'apporter son encyclique luciférienne, à Paris, pendant l'Exposition Universelle.

*It was the Sister Diana Vaughan that Albert Pike,--in order to give her the greatest mark of confidence,--charged to carry his luciferian encyclical, to Paris, during the Universal Exposition.

The hoax is well known and has been explained time and time again for nearly a century. The New Catholic Encyclopedia says this about Léo Taxil.

Taxil purported to reveal the existence of "Palladium," the most secret Masonic order, which practiced devilworship. He recounted the story of its high priestess Diana Vaughan; and ended by publishing the Mémoires d'une ex-Palladiste after her conversion to Catholicism. When doubts began to spread, Taxil realized the time had come to end the deceit. In a conference in Paris (April 19, 1897), he cynically admitted his hoax, whose aim, he said, was to hold up Catholicism to derision.R. Limouzin-Lamothe, New Catholic Encyclopedia, s.v. "Taxil, Leo." Even with Taxil's exposure of the twin hoaxes of Diana Vaughan and the Palladium, entrepreneurs still try to sell this stale story to the gullible. "I was brought into Palladium Lodge (Resurrection, #13) in Chicago in the late 1970's and received the degree of 'Paladin' in that Lodge in 1981. . . ." (William Schnoebelen, Masonry: Beyond the Light, [Chino, Calif.: Chick Publications, 1991], p. 194.) It is interesting to note that Mr. Schnoebelen has combined two distinct and unrelated ideas in his tale, though both use similar sounding words. Palladium refers to a small statue of Pallas Athena which was thought to protect the city of Troy. Paladin is a type of European knight descended from Charlemagne's Counts Palatine.

After Taxil's public confession, A. C. de la Rive expressed his disgust and recanted his writings on Diana Vaughan in the April 1897 issue of Freemasonry Unmasked, a magazine devoted to the destruction of the Craft. As much as he hated Freemasonry, de la Rive had the integrity to admit Taxil's hoax.

With frightening cynicism the miserable person we shall not name here [Taxil] declared before an assembly especially convened for him that for twelve years he had prepared and carried out to the end the most extraordinary and most sacrilegious of hoaxes. We have always been careful to publish special articles concerning Palladism and Diana Vaughan. We are now giving in this issue a complete list of these articles, which can now be considered as not having existed.Quoted in Alec Mellor, Strange Masonic Stories (Richmond, Va.: Macoy Publishing & Masonic Supply Co., Inc., 1982), p. 151.

Morals and Dogma

Few Masonic books have created as many controversies as Albert Pike's Morals and Dogma. It is a collection of thirty-two essays that represent Pike's interpretation of the lessons of the Scottish Rite degrees. The essays are largely concerned with the history of philosophy and with man's constant search for God. First published in 1871, the book was given to every 32 Mason in the Southern Jurisdiction for about a century; hundreds of thousands of copies have been distributed. It is now out of print, though widely available in used book stores.While there are no plans to reprint Morals and Dogma, The Supreme Council 33, S.J., has recently published two books to help readers better understand Pike's often dense prose: Rex R. Hutchens and Donald W. Monson, The Bible in Albert Pike's "Morals and Dogma" (Washington: The Supreme Council 33, 1992) and Rex R. Hutchens, A Glossary to "Morals and Dogma" (Washington: The Supreme Council 33, 1993). The Supreme Council 33, S.J., sells used copies of Morals and Dogma when they can be obtained.

Morals and Dogma is not available only from a "secret publishing house,"Ron Carlson, Freemasonry and the Masonic Lodge, preached by the author, audio cassette (Eden Prairie, Minn.: Christian Ministries International, n.d.), side 2, 34:18. N.B. The times listed are measured from the beginning of the audio and may vary slightly depending on the equipment used. it is not "the Bible of the Masons,"Ron Carlson, side 1, 4:41. nor is it "the most readily available and universally approved doctrinal book of Freemasonry."J. Edward Decker, Jr., The Question of Freemasonry (Issaquah, Wash.: Free the Masons Ministries, n.d.), p. 3. It is not even widely distributed or read. It is used only by the Supreme Council 33, Southern Jurisdiction, which in 1871 had far less than 5% of American Masons as members and in 1993 claims only 20%.

The preface gives the best understanding of how Pike and all succeeding Supreme Councils have viewed his book.

The teachings of these Readings are not sacramental, so far as they go beyond the realm of Morality into those of other domains of Thought and Truth. The Ancient and Accepted Scottish Rite uses the word "Dogma" in its true sense, of doctrine, or teaching; and is not dogmatic in the odious sense of that term. Every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. It is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgement. Of course, the ancient theosophic and philosophic speculations are not embodied as part of the doctrines of the Rite; but because it is of interest and profit to know what the Ancient Intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such speculations in regard to itself and the Deity.Albert Pike, Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, rev. ed. (Washington: Supreme Council 33, S.J., 1950), p. iv, emphasis added.

This is not the way to introduce the ultimate authority on any subject. Anti-Masons choose to ignore the clear intent of the book and to distort Pike's personal opinions into the absolute truth for all Masons.

One of the most frequently quoted passages by anti-Masons from Morals and Dogma concerns Pike's theory that symbolic lodges exist to hide the true secrets of Masonry from the masses.

The Blue Degrees [1-3] are but the outer court or portico of the Temple. Part of the symbols are displayed there to the Initiate, but he is intentionally misled by false interpretations. It is not intended that he shall understand them; but it is intended that he shall imagine he understands them. Their true explication is reserved for the Adepts, the Princes of Masonry. . . . It is well enough for the mass of those called Masons, to imagine that all is contained in the Blue Degrees. . . .Albert Pike, p. 819.

Anti-Masons would have us believe this passage is a public admission of the deceptions imposed on most Masons by the "leaders" of the Craft. Common sense is again thrown out the window. Why would such a damaging "secret" doctrine be printed in a widely available book? With hundreds of thousands of copies distributed, shouldn't some blue lodge Masons have caught on by now? Anyone, like Pike, is free to think he knows the true interpretation of Masonic symbolism, but it will remain his personal opinion. Only grand lodges have the authority to interpret the symbolism of the blue lodge, and they are not inclined to yield to any other power.

Pike was simply repeating one of the currently popular theories about the origins of the "high degrees." Just because Albert Pike was a brilliant ritualist, an able administrator, and a well-respected Mason doesn't mean all of his opinions are right. The Masonic encyclopedist, Henry Wilson Coil, offers a good summary of the influences on Albert Pike's Masonic writings.

Fate decided that Pike should enter the Scottish Rite only four years after he became a Mason and before he had time or occasion thoroughly to study the history of all branches of the Society and, so, he began his study from the upper levels without knowing much of the foundation. He evidently did not know until his later life that the Scottish Rite degrees were a part of that type of ritual which sprang up in France in 1737 and subsequent years but regarded it as Primitive Masonry which had come right on down from Greece, Asia Minor, and Egypt and out of the Ancient Mysteries and Magism, which there held sway. He found books which said so and he never had any doubt about that theory. He regarded Craft Masonry as then known to be puerile, though he said it had a deeper meaning which was hidden from its superficial adepts, who were taught to be satisfied with trite explanations. He even asserted that Craft Masonry had been devised so as not only to hide its true meaning but to cause its members to think that they understood it. [Albert G.] Mackey encouraged him in those notions, for he, too, had been made a Mason only four years before he began writing books on the subject, in which he adopted the more sensational theories of mystery and symbolism. But Mackey changed his views as soon as the work of the British realistic school began to be felt. Pike did not waver; his work was nearly complete and too voluminous to be done over.Coil, s.v. "Pike, Albert."

ANTI-MASONRY IN THE ELECTRONIC AGE

The Internet may be the most exciting invention of the 20th century. It has enabled an amazing increase in communication and information transfer. Researchers now think nothing of browsing the catalog of the Sorbonne before checking a reference at the British Museum. One of the first, least structured, and most enjoyable features of the Internet is the newsgroup or bulletin board. These discussion sessions cover wildly-ranging topics from theology to chocolate, and from music to Freemasonry.

Participants in a discussion post messages (a few lines or scores of pages). These can be in response to earlier postings or they can start now discussion "threads." Part of the charm (and bane) of newsgroups is their almost total lack of structure. Anyone can talk about anything with almost any language. The groups tend to be self-policing, but a wilder, freer forum is hard to imagine. One of the more popular newsgroups devoted to discussions of Freemasonry is alt.freemasonry.

With this freedom, unfortunately, comes the opportunity for misuse and abuse. Internet technology allows users to mask their identities, so they can anonymously post outlandish, vulgar, blasphemous, and misleading messages all without fear of repercussion. Nearly all Freemasons posting to newsgroups identify themselves and their lodges; nearly all anti-Masons use pseudonyms and false addresses. A visitor in 1995 or 1996 to alt.freemasonry could find the puerile ravings of such brave participants as "Joken," "Plutonium," "Don," "Tweety," or "Enchanter!" The intent of these posters seems to be twofold: spread vicious lies about Freemasonry and disrupt any civil discourse on the craft. It is useless to try to address every irrational argument of these cowards; their minds are made up and closed. However, it may be instructive to look at one series of such messages.

Several postings ("Masonry FAQ: Blasted to Bits,"An FAQ answers "Frequently Asked Questions." "Secrets and Secrecy," and others, all by the bravely pseudonymous Enchanter!) to several newsgroups attempted to portray the Masonic fraternity as an "evil force which is permeating every corner of our society." The documents are filled with misunderstandings, misstatements, and deceptive half-truths.

The Difficulty of Dialog

Enchanter! has established an interesting logical system in which he conducts his inquisition. It enables him to accept any "evidence" that suits him, and ignore what doesn't. Non-Masons who question him are dismissed for not being "real 33rd degree Masons."

May I ask you Mr. Billman, what degree Mason are you? If you are less than a 33rd degree Mason, does it not make sense that I should accept the opinions of a real 33rd Mason [Albert Pike] over yours on this subject?

Then any response from a Mason is similarly dismissed because the author defines them to be unreliable.

You obviously are a Mason, and therefore have taken vows to uphold certain secrets, even if it means telling lies.

Meaningful, civil discourse is difficult after these premises are established.

The Fundamental Misunderstanding

The first and most fundamental misunderstanding of the document is that the Scottish Rite Supreme Councils and "real 33rd Degree Masons" somehow control Freemasonry. The author seems fixated on 33rd Degree Masons and quotes their writings religiously. As an example of the confusion, the original posting said, "Masonry is a two-faced preditor [sic], just as the Masonic icon of the two-headed eagle indicates." The author later acknowledged that the eagle is a symbol of the Scottish Rite, and not of Freemasonry, but the basic confusion of control persists throughout.

A 33rd Degree Mason does not necessarily have more knowledge or speak more authoritatively than other Masons. One might as well assume that Eagle Scouts know more about Scouting policy and history than anyone else or that a Phi Beta Kappa graduate of a University is a more reliable source for university plans and policy than a dean. Scouting does not work this way; universities do not work this way; and Freemasonry does not work this way.

The author asks, "Is the author of the FAQ a 33rd degree Mason?" "If not, then it would seems to me that Pike stands as a better authority on issues such as the Occult Sciences and Lucifer." Following this logic, Bishop John Spong of the Episcopal Church should be a better authority on issues of Christian doctrine than most other Christians. He was ordained in direct apostolic succession from Jesus Christ. In his book Rescuing the Bible from Fundamentalism he has speculated that the "thorn in the flesh" of St. Paul (II Corinthians 12:7) may have been that he was a homosexual. Does this mean St. Paul was a homosexual? Does Bishop Spong speak for all Christians? Does he speak for all Episcopalians? Does this mean the members of Bishop Spong's dioceses must believe this? Anyone believing any of this understands neither Protestant Christianity nor the politics of the Episcopal Church. The author similarly misunderstands Freemasonry.

The Source of Accurate Information

Every Grand Lodge in the United States publishes annual Transactions or Proceedings which detail the motions, debates, and business conducted at their meetings. Grand Lodges print and widely distribute hundreds of copies of their proceedings. These are not secret and can be read at the Grand Lodges or in the larger Masonic libraries. Annual transactions are the source for accurate, official actions of any Grand Lodge. A further source of information is the annual proceedings of the Conference of Grand Masters of North America.

There are scores of Lodges devoted to studying the history of Freemasonry. The oldest such "Research Lodge" is Quatuor Coronati Lodge No. 2076 in London, founded in 1886. Its annual transactions, Ars Quatuor Coronatorum, are an abundance of carefully researched historical papers on Freemasonry. American Masonic research organizations with extensive publications include the American Lodge of Research (New York), the Missouri Lodge of Research, Iowa Research Lodge No. 2, the Ohio Chapter of Research (Royal Arch Masons--part of the "York Rite"), the Philalethes Society, and the Scottish Rite Research Society.

In short, there is a wealth of readily available information on the activities of virtually every American Masonic organization. Much of it is boring (e.g., debates on how Lodge meeting notices should be mailed), but it is publicly available to anyone who wants to do genuine research on the actual, not imagined, activities of Freemasonry. Similarly there are thousands of papers (poorly- and well-written) on the history, philosophy, and origins of Freemasonry, all available to anyone willing to take the effort to read them.

Deficient Research

Albert Pike is the favorite "whipping boy" of modern anti-Masons, and Enchanter! is no exception. Pike is usually first portrayed as the central, guiding force behind Freemasonry, and then he is vilified. Pike was a circumloquacious Victorian writer whose style (to my taste at least) was better suited for a century ago. (Certainly he never read Strunk & White!)

In one place in Morals and Dogma, Pike refers to Jesus as "the mysterious founder of the Christian Church." Enchanter! quotes this passages and then uses it to launch an ad hominem attack on Pike.

Notice how Pike avoids even writing the name of Christ, and would rather substitute a cumbersome phrase in its place.

The statement is a non sequitur; Pike's writing style has nothing to do with Masonry. More than this, the accusation is wrong; it betrays tissue-thin research. Pike had a vast vocabulary, but did not hesitate to use "Jesus," "Jesus Christ," or "Christ."

On its face was inscribed the word [Ichthus], a fish, the initials of which represented the Greek words, [Iesous CHristos THeou HYios Soter]; Jesus Christ, the Son of God, the Saviour. [Morals and Dogma, p. 547]

The person of Jesus having disappeared, there was seen in His place a cross of Light over which a celestial voice pronounced these words: "The cross of Light is called The Word, Christ, The Gate, Joy, The Bread, The Sun, The Resurrection, Jesus, The Father, The Spirit, Life, Truth, and Grace." [Morals and Dogma, p. 567]

Paul of Samosta taught that Jesus Christ was the Son of Joseph and Mary. [Morals and Dogma, p. 564]

According to the Church, Christ was of the same nature as God. [Morals and Dogma, p. 565]

None can deny that Christ taught a lofty morality. "Love one another: forgive those that despitefully use you and persecute you." [Morals and Dogma, p. 540.

Jesus of Nazareth, the "Son of man," is the expounder of the new Law of Love. He called to Him the humble, the poor the Pariahs of the world. [Morals and Dogma, p. 309]

A Source Misunderstood

Enchanter! readily accepts and repeats negative information about Masonry without understanding the source. For example, he says:

In 'Scottish Rite Masonry Illustrated' (Vol. II, p. 259) we find that the candidate, after a bizarre and somber ceremony involving coffins and skulls, hears these words voiced by the Grand Master.

A quotation then follows in which the candidate is told he will have "to obey, without reserve, all that you will be commanded to do." This sounds ominous, but it has no bearing on any legitimate Masonic body, because the author has not checked his sources. The book in question is an exposure of the rituals of "Cerneauism," a Masonic movement in the nineteenth century that violently opposed legitimate Scottish Rite Masonry in the United States. Whatever similarities may exist between Cerneau and Scottish Rite rituals are objects of curiosity and a source of Masonic research papers.

Numerous references to the Cerneau Supreme Council occur throughout the book. Confusing Cerneauism with regular Scottish Rite Masonry is like confusing the Church of Christ with the Church of Christ, Scientist. Their names are alike and their orders of worship are superficially similar, but they are fundamentally different denominations. It is shallow research to accept Blanchard's book without question. It is incompetent to confuse the Cerneau Supreme Council with regular Scottish Rite Masonry. It is irresponsible to accuse Scottish Rite Masons on the basis of an irrelevant book (the reader will find more information on Scotch Rite Masonry Illustrated in the section "Jonathan Blanchard and the Scottish Rite" in our chapter on John Ankerberg and John Weldon).

Unsubstantiated Allegations

Enchanter! Makes several wild charges about a global conspiracy which involved Freemasonry in some vague, unspecified way. Among many other things he talks about:

the sheer numbers of Masons involved in global reorganization.

the ranks of the many Christians and God-loving people who got out of Masonry because they did not like the secrets revealed at the higher levels.

A small percentage of the US population are involved in freemasonry, yet in the US government (especially the secretive intelligence agencies like the FBI, CIA, NSA, etc.) there is a very high number of freemasons.

this evil force which is permeating every corner of our society.

If true, these allegations can be supported objective research. There is no need to sit by idly when the public record can be checked to substantiate these claims. Any reader easily should be able to confirm Enchanter!'s statements, if only he will share his information. All we need to know is the name of the Mason, a reference to his membership, and his position.

If Freemasonry is "permeating every corner of our society," then it should be simple to give a dozen verifiable examples.

If so many Masons are "involved in global reorganization," then it should be simple to name a score of them.

If so many "many Christians and God-loving people" have left "Masonry because they did not like the secrets revealed at the higher levels," then we should be able to read the witness of their experiences.

If the US government and its intelligence agencies have a very high number of freemasons, then there is no problem in giving a few dozen names.

A Secret Book

The author quotes extracts from the preface of Morals and Dogma, and then says, "Clearly this book is or was some sort of a secret." Again, the facts show otherwise. Below is the quote from Enchanter! with the words left out indicated by being struck out.

The following work has been prepared by authority of the Supreme Council of the Thirty-Third Degree, for the southern jurisdiction of the United States, by the Grand Commander.

as the cost of the work consists entirely in the printing and binding, it will be furnished at a price as moderate as possible. No individual will receive pecuniary profit from it, except the agents for its sale. It has been copyrighted, to prevent its republication elsewhere. Whatever profits may accrue from it will be devoted to purposes of charity.

It not being intended for the world at large, the author [Pike] has felt at liberty to make, from all accessible sources, a Compendium of the Morals and Dogma of the Rite, to re-mould sentences, change and add to words and phrases, combine them with his own, and use them as if they were his own. He claims, therefore, little of the merit of authorship, and has not cared to distinguish his own from that which he has taken from other sources, being quite willing that every portion of the book, in turn, may be regarded as borrowed from some old and better writer.

In reading the full words of the preface, several points are clear.

Morals and Dogma was never intended to serve all of Freemasonry--just the Supreme Council, 33, S.J. (It was, in fact, rejected and ignored by the Northern Masonic Jurisdiction.)

The book was copyrighted because of Pike's concern that it be sold at the lowest possible cost and that all profits go to charity.

Because he was not writing for a general public, Pike didn't worry about citing all of his sources as he normally did.

Far from proving that Morals and Dogma is a "secret book," the full preface shows: 1) it was produced at cost for Scottish Rite Masons; 2) no individual was to profit from its sale or resale; 3) Pike used an informal reference style because the book was intended for his Brethren only. No restrictions have ever been placed on storing, reading, or loaning the book. Consider these statistics from the 1992 Transactions of the Supreme Council. In 1907 (the first year membership figures are summarized in the Transactions) there were 33,000 Scottish Rite Masons in the Southern Jurisdiction; in 1950 there were 374,000. In those 43 years, ignoring deaths and resignations, 341,000 Masons joined and received a copy of Morals and Dogma, with no restriction on who could read it. This seems like a singularly odd way to manage a "secret book."

Selective Quotations

Enchanter! makes several quotes from Morals and Dogma, after first falsely claiming it is among "the writings held sacred within the Lodges." Morals and Dogma was published and distributed by the Southern Jurisdiction of the Scottish Rite in the U.S. (A little over 20% of American Masons have chosen to join the Scottish Rite in the S.J., and slightly less are in the Northern Masonic Jurisdiction--60% of American Masons are not in the Scottish Rite.) Morals and Dogma has no role in Blue Lodges, it is not used in the N.M.J., it has not been distributed in the S.J. since ca. 1971, and it has never, ever been held "sacred" by any Masonic group.

The first quote from Morals and Dogma is preceded by Enchanter!'s inflammatory introductory comment, "If you read this through, I'm sure you will agree with me: it's a perversion of the Christian teachings, riddled with magic(k) and occultism."

Ialdabaoth, to become independent of his mother communicated it to a small number of His apostles. [Morals and Dogma pp. 563-564]

The passage is indeed found in Morals and Dogma, but it is a description of the beliefs of the Ophites, a Gnostic sect condemned by Irenaeus (ca.115-ca.202), Bishop of Lyons, in his book Against Heresies. The paragraph from which this quote is taken begins, "The Ophites commenced their system with a Supreme Being, long unknown to the Human race." The Ophites believed that Ialdabaoth was the son of Sophia the Mother, and that he sealed off the heavens above him to prevent those below from discovering anything above him.Jack Finegan, Myth & Mysthery: An Introduction to the Pagan Religions of the Biblical World (Grand Rapids, Mi.: Baker Book House, 1989), pp. 233-35. The chapter from which Enchanter! quotes is an overview of early religious beliefs, none of which are "recommended" to Freemasons. On page 564 alone Pike provides six brief summaries of bygone beliefs.

Tatian adopted the theory of Emanation, of Eons.

The Elxaites adopted the Seven Spirits of the Gnostics.

The opinion of the Doketes as to the human nature of Jesus.

Noetus termed the Son the first Utterance of the Father.

Paul of Samosta taught that Jesus Christ was the Son.

Arius called the Saviour the first of creatures.

All of this is descriptive, with nothing more prescriptive for Scottish Rite Masons than a college course on comparative religion or mythology would be (with noteworthy inconsistency Enchanter! fails to see that his own pseudonym could also lead to charges of "magic(k) and occultism"). Enchanter! earlier quoted two sentences from Pike's introduction to Morals and Dogma. Had he posted a little more of the introduction, Pike's intent would have been clear. First and foremost, neither Pike nor the Scottish Rite have ever, or could ever, require its members to believe anything in the book. This is clear to all Masons and to anyone who reads the introduction.

Every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. It is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgment.

Further, Pike's motives in describing early religious ideas are clear from his introduction. Anyone bothering to read the introduction knows this.

Of course, the ancient theosophic and philosophic speculations are not embodied as part of the doctrines of the Rite; but because it is of interest and profit to know what the Ancient Intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such speculations in regard to itself the Deity.

This sort of selective quotation out of context is scattered throughout Enchanter!'s postings.

To prevent the light of escaping at once, the Demons forbade Adam to eat the fruit.

Satan created and governs the visible world [Morals and Dogma pp. 566-567] "One of the most twisted variations of Genesis I have ever heard."

The first quote is from a paragraph that begins, "Manes, founder of the Sect of the Manicheans." The second quote follows, "With the Priscillianists there were two principles." It's not surprising that they seem "twisted variations," as they were declared heresies centuries ago. Pike is describing "ancient theosophic and philosophic speculations," just as he explained in his introduction. Just after the last quote above, Pike says, "Such were some of the ancient notions concerning the Deity; and taken in connection with what has been detailed in the preceding Degrees, this Lecture affords you a true picture of the ancient speculations." [Morals and Dogma, p. 568]

Conclusion

Enchanter! appears to have a vendetta against Freemasonry and is willing to go to great lengths to defame the organization and its members. He removed Pike's explanatory material to Morals and Dogma, ignored his introduction, took his words out of context, and tried to pass them off as something from "writings held sacred within the Lodges." Enchanter! is not fair to Pike, he is not honest about Masonry, he ignores the organization and structure of the fraternity, and he insults the intelligence of his readers.

It is not clear to us whether he has done his own research or whether he has relied on some other anti-Masonic text. Thus we cannot decide if he is naively incompetent researcher or a maliciously deliberate liar. We leave that decision to the objective reader.

What compels Masons to be secret is not fear of the Light; for Light is what they desire, seek for, and adore.

But they fear Profaners, that is to say, false interpreters, calumniators, skeptics, with their stupid laugh and the enemies of all belief and all morality.

--Albert Pike, 24,"Prince of the Tabernacle"Albert Pike, Liturgy of the Ancient and Accepted Scottish Rite of Freemasonry, for the Southern Jurisdiction of the United States. Part IV (Charleston, S.C., 1878; reprinted, n.p. 1944), p. 104.

Men never do evil so completely and cheerfully as when they do it from religious conviction.

--Blaise Pascal, Pensées (1660)

Perhaps the most impressive-looking modern American anti-Masonic book is The Secret Teachings of the Masonic Lodge: A Christian Perspective, by Rev. John Ankerberg and Dr. John Weldon.John Ankerberg and John Weldon, rev. ed. The Secret Teachings of the Masonic Lodge: A Christian Perspective (Chicago: Moody Press, 1989, 1990, [1993]).

With over three hundred pages in twenty chapters and 750 endnotes, the book appears to be a scholarly analysis of Freemasonry. On closer examination, however, one discovers that the authors lull their readers into a false sense of security by alleging a reliance on "authoritative" sources of information. In fact, Rev. Ankerberg and Dr. Weldon are satisfied to quote both non-Masons (such as "Djwhal Khul")"Djwhal Khul" is listed as a "spirit guide" of occultist Alice Bailey on p.235, and as a Mason on p.331 and anti-Masons (such as Jonathan Blanchard) while falsely claiming they are Masons, when they are not. This use of false witnesses and their manipulation of text is so subtle that it is difficult, even for objective readers, to avoid being deceived. Indeed, it is as if they took Charles Darwin's observation as a personal admonition, when he wrote, "Great is the power of misrepresentation."

Sources

Rev. Ankerberg and Dr. Weldon want their readers to believe that their work is objective. To assist them in this illusion they explain that they (or their research associates) wrote the following question to the Grand Master of each of the fifty American Grand Lodges, "As an official Masonic leader, which books and authors do you recommend as being authoritative on the subject of Freemasonry?"Ankerberg and Weldon, p. 16.

Twenty-five Grand Masters responded, each recommending several Masonic authors. Topping the list were nine names. Henry Coil led the list with the recommendation of 11 of the Grand Lodges, while Albert Pike was recommended by only 4 of them. In other words, forty-six Grand Masters (92%) had no comments on Pike. In spite of this, Coil and Pike are cited almost equally, about thirty times each.

Manly P. Hall, on the other hand, received so few recommendations that Rev. Ankerberg and Dr. Weldon omitted his standing from their list of Masonic "authorities." Yet Hall is also cited some twenty-five times. Hall's books are presented as the writings of a "33d Degree Mason." Ankerberg and Weldon, pp. 134, 149, 180, 199, 259. As noted earlier [page #??], Hall wrote the books used by Rev. Ankerberg and Dr. Weldon more than twenty-five years before he became a Mason. Wouldn't honesty, therefore, require them to inform their readers that these books were written before Mr. Hall had any personal knowledge of Masonry? Of course this would have lessened the impact of Hall's "far out" interpretations of Freemasonry.

Significantly, Rev. Ankerberg and Dr. Weldon make good use of unfriendly and questionable sources: about 250 of their endnotes (33%) include anti-Masonic publications.

Jonathan Blanchard and the Scottish Rite

Anti-Masons seem satisfied that if something appears in print and is negative about Freemasonry, it must be true. The rituals exposed in Jonathan Blanchard's Scotch Rite Masonry Illustrated (1887-1888) are usually taken as gospel truth. This is what Rev. Ankerberg and Dr. Weldon have done.

Rev. Blanchard's outdated book was actually an exposure of Cerneauism, an illegitimate pseudo-Masonic organization founded by Joseph Cerneau and chiefly active in the 1800s. Oaths of fealty and other references to the Cerneau "Supreme Council" appear repeatedly throughout Blanchard's exposure. 28 Jonathan Blanchard, ed., Scotch Rite Masonry Illustrated 2 vols. (Chicago: Ezra A. Cook, 1887-1888; reprint 1979), vol. 1, pp. 124, 145, 303, 358, 419, 436, vol. 2, pp. 137, 242, 340, 388, 445, 462, 464, 470, 472, 475. These references would have raised red flags to competent researches, but Rev. Ankerberg and Dr. Weldon conveniently ignored or misunderstood them. Further, the article on "Scottish Rite Masonry" in Coil's Masonic Encyclopedia Henry Wilson Coil, Coil's Masonic Encyclopedia (New York: Macoy Publishing & Masonic Supply Col., 1961), p.612-613; (1996 ed.), 609-610.

(a book quoted about 30 times by Rev. Ankerberg and Dr. Weldon) 30 Coil's Masonic Encyclopedia is cited in by Rev. Ankerberg and Dr. Weldon as early as their first chapter. includes a discussion of the various names used by the Cerneau Supreme Councils.

In pre-1993 editions of their book Rev. Ankerberg and Dr. Weldon claimed Rev. Blanchard was a "former Sovereign Grand Commander and a 33rd Degree Mason." 31 Ankerberg and Weldon, p.131. The Sovereign Grand Commander is the presiding officer of a Scottish Rite Supreme Council and the Thirty-third Degree is the highest degree of the Rite. The truth of the matter is that Jonathan Blanchard was never a Mason, not even a Cerneau Mason, much less a Sovereign Grand Commander. He was an anti-Mason from his youth, as Clyde S. Kilby's biography makes quite clear. 32 Clyde S. Kilby, A Minority of One (Grand Rapids, Mich.: William B. Eerdmans Publishing Co., 1959), p.168.

Following a 1992 exposure of Rev. Ankerberg's and Dr. Weldon's misuse of Blanchard, 33 See the introduction to Art deHoyos, The Cloud of Prejudice: A Study in Anti-Masonry (Kila, MT: Kessinger Publishing Co., 1992). they modified their book by removing the false claims alleging his Masonic "status." However, no notice of corrigenda or errata was provided for the new editions, thus concealing this episode from their readers.

It is sadly ironic that in their pre-1993 editions Rev. Ankerberg and Dr. Weldon took a life-long anti-Mason and falsely claimed he was one of the two highest-ranking Scottish Rite Masons in the country. It's easy, though, to see how shallow research could lead to this mistake. The title page of Scotch Rite Masonry Illustrated (see Figure 6) states that the ritual was by an unidentified "Sovereign Grand Commander, 33"; Rev. Jonathan Blanchard wrote the historical sketch and analysis. Since Scotch Rite Masonry Illustrated is virulently anti-Masonic, however, Ankerberg and Weldon didn't see the need to do any further research to satisfy their ends.

What is worse, in current editions they continue to quote from Scotch Rite Masonry Illustrated as if it were an authentic ritual text, even though they now know better. Blanchard's text is so critical to Ankerberg's and Weldon's anti-Masonic agenda that it is referenced by them at least fifty times. For example, in a chapter entitled "Swearing Oaths" they reproduce eight oaths extracted from Blanchard in order to demonstrate that the Scottish Rite rituals include physical penalties. The truth of the matter is that

Albert Pike, in revising the rituals of the Southern Supreme Council of the Scottish Rite about 1855-1860, completely eradicated all such penalties from the degrees and substituted mental, moral, and symbolic condemnation, and that example was followed in the Northern Jurisdiction of the Scottish Rite about the middle of the 20th century.

The above quote is from an article on "Penalties" in Coil's Masonic Encyclopedia. 34 Coil's Masonic Encyclopedia (1961 & 1996), p.467. Did they somehow misunderstand this article as well, or rather choose to ignore it because it reveals a major difference between Blanchard's exposé and the authentic Pike rituals? It is difficult to believe that Rev. Ankerberg and Dr. Weldon misunderstood all the articles which contradict their claims. Rather, the evidence suggests that they are "proof-texting" or selectively picking quotes here-and-there which appear to support their case. Thus, they quote Coil and other Masons only when they seem to support their case.

Misrepresentation

As noted earlier, Freemasonry has no individual or universal "authorities" when it comes to the interpretation of its rituals and symbols. However, it makes sense that Rev. Ankerberg and Dr. Weldon want to talk about "authorities." They want something comparable to the ex cathedra and imprimatur of Catholicism, i.e. official declarations or publications which are binding on the beliefs of its members. A rough, but useful, analogy would be to contrast Catholics (who have extra-Biblical authorities, such as Bishops, or the Pope) and Baptists (who have none). Just as Baptist "authority" is limited to the individual's understanding of the Bible, Masonic "authority" is limited to the individual Grand Lodge laws which govern the administrative affairs of the fraternity. This means that the newly-made Mason has as much right to interpret the symbols to his own needs as the officers of his Lodge do to theirs. This freedom naturally results in diverse opinions. Because Masonic rituals vary around the world, the symbols are likewise variously interpreted. For example, in much of the United States the trowel is symbolically used for "spreading the cement of brotherly love and affection,"Monitor of the Lodge (Waco, TX: Grand Lodge of Texas, 1982), p. 69.

while in the Grand National Lodge of Germany it is used to "figuratively wall up and cement cracks and tears in your heart against the assaults of the vices."Die Aufnahme eines Freimaurer-Lehrling (Berlin: Grosse Landesloge der Freimaurer von Deutschland 1969), pp. 18-19.

Although Freemasonry is replete with symbolism, much of it is not interpreted in the rituals at all. Taking advantage of this, Rev. Ankerberg and Dr. Weldon stoop to quoting the fanciful speculations of non-Masons while representing them as "Masonic." Examples of this are their citations from "Djwhal Khul" (a "spirit guide" of occultist Alice Bailey),Ankerberg and Weldon, p.235. "Djwhal Khul" is listed as a Mason on p.331.

theosophist Isabel Cooper-Oakley, 38 Ankerberg and Weldon, p.236. and mystic Corrine Heline. 39 Ankerberg and Weldon, p.134. The writings of these three women have never been adopted as "authoritative" by any Grand Lodge; neither were they among the writers recommended by the Twenty-five Grand Masters.

The other side of this coin demonstrates the inequity of this practice. Would Rev. Ankerberg and Dr. Weldon consider it fair for us to quote the writings or teachings of "Christian white supremacists" as representative of mainstream Christianity?

If we apply the techniques that Rev. Ankerberg and Dr. Weldon use against Masonry we begin to see how unfair their practices really are.

Former Ku Klux Klan member, and Louisiana political hopeful, David Duke not only considers himself a Christian, but considers Rev. Ankerberg and Dr. Weldon among his Christian brothers. This is demonstrated in his article "Christianity and Race" when he wrote:

No race is so intrinsically Christian as the European, and I view all denominations that follow Christ whether they be Baptists or Catholics, Russian Orthodox or Methodist, Pentecostal or Mormons, as brothers in Christ. We may differ somewhat in our interpretation of the Scriptures, but all of us share our faith in Him. 40 At the time of this writing, Mr. Duke's article is available on the Internet's World Wide Web at http://duke.org/

It is worth noting that many self-professed Christians consider Mr. Duke a "leading Christian" and an "authority" on the Bible and Christianity. As such, we continue to excerpt from his article, "Christianity and Race."

Innocent children were killed simply because they were of an enemy tribe. As far as inter-racial marriage is concerned, there are unmistakable passages where God commanded, "You shall not make marriages with them," [Deuteronomy] 7:2.

When the Lord Thou [sic] God shall deliver them before thee; thou shalt smite them, and utterly destroy them, not show mercy unto them; Neither shalt thou make marriages with them; your daughter thou shalt not give unto his son, not his daughter shalt thou take unto thy son... For thou art a hold [?holy] people unto the Lord Thy God: the Lord thy God has chosen thee to be a special people unto himself, above all people that are upon the face of the earth. (Deuteronomy 7:2-6)

It goes on to say that if Israelites marry non-Israelites, "so will the anger of the Lord be kindled against you.

As I read these words, I remembered my Bible study lessons of the proofs of Jesus' divinity, one being the "purity" of his line. I found that Genocide and forbidding of mixed marriages were not the only means utilized in the Bible to protect the bloodline of the Israelites. Separation or segregation is also clearly advocated.

Mr. Duke and other "Christian racial purists" use Biblical passages to oppose "race mixing." Some of these "Christians" use the Bible to justify the murder of infants of mixed races.

Although we cannot say how closely these views reflect the sentiments of Rev. Ankerberg and Dr. Weldon, they are nonetheless espoused by a self-confessed, Bible-believing Christian, who considers them among his peers. On closer examination we discover that the central religious beliefs of Mr. Duke's Christianity appear to be the same as those espoused by Rev. Ankerberg and Dr. Weldon.

If Rev. Ankerberg and Dr. Weldon protest that Mr. Duke's opinions do not represent their views of Christianity, or that merely professing Christ does not make anyone an authority on Christianity, then we similarly observe that neither the reception of the 33d Degree, the appointment to a Masonic office, nor the popularity of a Masonic author makes anyone an "authority."

None of this seems to matter to Rev. Ankerberg and Dr. Weldon, however, for just as they misrepresented Jonathan Blanchard's credentials, they are satisfied to use other questionable "authorities" as long as they serve their purpose (selling their book). For example, as detailed elsewhere in this work, ex-Mason Jim Shaw was never a Past Master of a Blue Lodge, a Past Master of all Scottish Rite bodies or a Thirty-third Degree, as alleged by himself, Rev. Ankerberg, and Dr. Weldon. 41 Ankerberg and Weldon, p.131. However, as his book serves their needs it is likewise too valuable to discard, even though it is another false witness.

It is worth noting that several "authorities" cited in their book seem to have difficulty keeping facts straight. According to Rev. Ankerberg and Dr. Weldon, Dr. Shildes Johnson lists numerous "occult" groups which supposedly influenced Freemasonry, including the Rosicrucians, the Golden Dawn, and the Illuminati. As with many of their allegations, no evidence is provided, only an accusation. Dr. Johnson's charges are particularly specious.

Modern, Speculative (non-Operative) Freemasonry was founded in 1717, well before any of the modern-day "Rosicrucian" or occult movements. To begin with, there is much doubt whether an ancient Rosicrucian brotherhood ever existed, or if it was just a hoax. What is certain, however, is that modern-day "Rosicrucian" movements have no historical or lineal connection to the original phenomena. 42 A.E. Waite, Brotherhood of the Rosy Cross (London: Wm. Rider & Son, Ltd., 1924); Christopher McIntosh, The Rosicrucians (Wellingborough: Crucible, 1980, 1987). Some Masonic groups have borrowed the "Rosicrucian" name and symbolism for their allegories, 43 Harold V.B. Voorhis, A History of Organized Masonic Rosicrucianism (Privately Printed, S.R.I.C.F., 1983); Ellic Howe, "Rosicrucians" in Man, Myth & Magic. An Illustrated Encyclopedia of the Supernatural 24 vols. (New York: Marshall Cavendish, 1970), vol. 18, pp.2426-2433. but they do not assert a historical connection to the original movement any more than the Scottish Rite, Northern Masonic Jurisdiction, asserts that its 24, "Prince of the Tabernacle" has historical ties to the American Indian allegory which forms the basis of its drama. 44 Twenty-fourth Degree. Prince of the Tabernacle. Tentative edition. (Lexington, Mass.: Supreme Council, 33, 1986).

The Golden Dawn was an English occult fraternity begun in 1887, but by 1900 it fragmented due to internal strife. There are numerous groups claiming to be the Golden Dawn today, but none of them has influenced Freemasonry. 45 Ellic Howe, The Magicians of the Golden Dawn (London: Routledge and Kegan Paul, 1972); R.A. Gilbert, The Golden Dawn. Twighlight of the Magicians (Wellingborough: The Aquarian Press, 1983).

The Illuminati, founded in 1776, was the brain-child of the notorious anti-cleric Adam Weishaupt. Although he infiltrated a Masonic Lodge to attract members, the Elector of Bavaria outlawed the Illuminati in 1785, and its members were arrested as Weishaupt fled. His order collapsed and its secret papers were published. There are no traces of the Illuminati in Freemasonry today, nor did it influence any other than a few Masonic Lodges in Bavaria over 200 years ago. 46 Jan Rachold, Die Illuminaten. Quellen und Texte zur Aufklärungsideologie des Illuminatenordens (1776-1785) (Berlin: Akademie Verlag, 1984)

Another "authority" cited by Rev. Ankerberg and Dr. Weldon is ex-Mason Jack Harris, whose book Freemasonry: The Invisible Cult in our Midst was available with two booklets for a $20.00 "gift" to The John Ankerberg Show. The back of Mr. Harris's book touts him as "one of the most knowledgeable living authorities on the history, symbolic ritualism and purposes of Freemasonry." Mr. Harris not only uses the bogus Léo Taxil quote, but also relies on inaccurate exposures. For example, Mr. Harris quotes an extract (without source citation) of the Knight Templar obligation from a reprint of Revised Knight Templarism Illustrated (Chicago: Ezra A. Cook, 1911). 47 Jack Harris, Freemasonry: The Invisible Cult in our Midst (Towson, MD: Jack Harris, 1983), pp.24-25, 29. Whatever Mr. Harris's experience in Masonry may have been, he never encountered the Taxil quote or the bogus Knight Templar obligation in a Masonic Lodge. These are fabrications he maliciously repeats.

Even when citing authentic information Rev. Ankerberg and Dr. Weldon feel a need to abuse it. Thus, when quoting a paragraph from a ceremony used to install the officers of a Scottish Rite "Chapter of Rose Croix" (15-18), they omit a significant part of the text (omitted text is in bold):

Teach the Knights to learn something more than the mere formulas and phrases of the ceremonial; persuade them to read the history and study the philosophy of Masonry; induce them to seek to learn the meanings of the symbols; show them how, among the heterogeneous and incoherent mass of Masonic writings, to separate the diamonds from the worthless sands; and endeavor to improve them, by counsel and discourse, by way of conduct and conversation. 48 Ankerberg and Weldon, p. 224; Ceremonies of Installation and Dedication rev. ed. (Washington, D.C., 1954), p.44.

The omitted portion clearly demonstrates that Masons are cautioned concerning the existence of many worthless "Masonic" writings (just are there are nonsensical books on scientific and religious subjects). Yet Rev. Ankerberg and Dr. Weldon rely on several of the books in the "incoherent mass" to present their distorted view of Freemasonry.

One of their questionable sources is W.L. Wilmshurst, whom they label a "Leading English Mason." 49 Ankerberg and Weldon, p. 55. It would be interesting to know what criterion was used to arrive at this honor, because Wilmshurst's writings were challenged during his lifetime, and continue to be criticized by members of the leading Masonic research lodge (Quatuor Coronati, No., 2076, London):

Even in the contexts of their times [J.S.M.] Ward, [A.E.] Waite, [W.L.] Wilmshurst et al. got it wrong and were reading into Freemasonry a great deal that is not present. Masonic writers of any period cannot, of course, forecast what a future generation's attitudes will be but they still have a duty to be accurate and to say when they are giving factual information and when they are speculating or giving personal interpretations. That is my complaint against such writers: their writings give the impression that they are speaking for Freemasonry and that theirs is the true interpretation--and it is not just a complaint with the benefit of hindsight but also one that their contemporaries lodged against them for so doing. 50 John Hamill, Ars Quatuor Coronatorum 101 (1988), pp. 155-156.

Rev. Ankerberg and Dr. Weldon have a fondness (perhaps even a borderline fixation) for titles which sound authoritative to the non-Mason, and they often use irrelevant appellations when referencing the writers they quote. For example, they are quick to mention when a Masonic author holds an honorary 33d Degree. If the cited author does not hold this honor he is likely referenced by flattering appellations. For example, in addition to Wilmshurst, we find as A.E. Waite and Joseph Fort Newton called "leading Masons", although no reason is indicated why they should be considered such. If "leading Mason" means a Past Master, or other officer of a lodge, then the ranks swell by tens, if not by hundreds of thousands. Other examples include R. Swineburn Clymer, who is called "a high Mason" (whatever that means), and H.V.B. Voorhis, who is denominated "a true Masonic giant." 51 Curiously, they refer to the latter two writers as if they were still living. See Ankerberg and Weldon, pp. 132, 226. After studying their "authorities" it is difficult to avoid the conclusion that one becomes a "leading Mason" or "Masonic scholar" by simply making any statement useful to their purposes.

The "Masonic Religion" and Jabulon

There are few things which incite as much passion, or fanaticism, as religious zeal. The history of the Inquisition, the witch-hunts of colonial New England, and the Iranian revolution are sad testaments to abused power and religious bigotry. Thousands suffered under the direction of religious authorities who deceived and intimidated their followers under the guise of "fighting Satan" and "saving souls."

These same watch-words are used today to marshal soldiers under the anti-Masonic banner, and Rev. Ankerberg and Dr. Weldon are willing to employ the techniques of propaganda to assist them.

A prior general interest must exist for propaganda to be effective. Propaganda is effective not when based on individual prejudice, but when based on a collective center of interest, shared by the crowds. Jacques Ellul, Propaganda: The Formation of Men's Attitudes (New York: Vintage Books, 1973), p. 49.

To assist them in this, Rev. Ankerberg and Dr. Weldon subtitled their book A Christian Perspective. As such, it is designed to have a broad appeal to all who profess Christianity, whether or not Rev. Ankerberg and Dr. Weldon agree with them (more sales equals more money). They have the hubris to speak for all who profess Christianity (while in other publications they deride the beliefs of Catholics, Mormons, and Jehovah's Witnesses for example). By drawing the lines as broadly as possible, i.e., "us" (Christians) vs. "them" (Freemasons), the uninformed Christian reader may be unwittingly biased from the outset, and the Christian Freemason is caught off guard.

A useful allegation to bias the Christian reader against Freemasonry is to claim that the fraternity is anti-Christian, or even more boldly, to claim that it is an anti-Christian religion. In fact, no Grand Lodge, no Supreme Council, and no subordinate body claims to be, or functions as, a religion. It is significant that Rev. Ankerberg and Dr. Weldon cannot produce any official documents to the contrary. Undeterred, they are content to ignore the facts and resort to innuendo and subterfuge.

What better way could there be to "prove" that Masonry is a religion than to reveal that Freemasons have secret modes of worship, mysterious names for God, or even their own secret god? This is just what some anti-Masons, including Rev. Ankerberg and Dr. Weldon, claim to do. The name of this "god," they say, is Jabulon, which allegedly means "Jehovah-Baal-Osiris." Sensational as it sounds, this claim is not original. Rev. Ankerberg and Dr. Weldon base their charge on Stephen Knight's anti-Masonic book The Brotherhood. Stephen Knight, The Brotherhood: The Explosive Exposé of the Secret World of the Freemasons (London: Granada/Panther, 1983); published in the United States as The Brotherhood: The Secret World of the Freemasons (New York: Stein and Day, 1984).

The first anti-Mason to profit from this allegation seems to have been Walton Hannah Walton Hannah, Darkness Visible (London: Augustine Press, 1952), pp.34-37.

who was likely influenced by Dr. Hubert S. Box. Hubert S. Box, The Nature of Freemasonry (London: Augustine Press, 1952).

As a "secret name for God" Jabulon is said to be revealed in the York Rite's Royal Arch Degree (the Seventh Degree), or the Scottish Rite's Royal Arch of Solomon Degree (the Thirteenth Degree, sometimes called Knights of the Ninth Arch). Elsewhere in their text Rev. Ankerberg and Dr. Weldon use another form of the word, "Masonry leads men to worship a false god (G.A.O.T.U., Jah-Bul-On)." Ankerberg and Weldon, p.176.

It is true that a similar word is found in some versions of these degrees (recalling that Masonic rituals vary the world over) but it is not a secret God, or a secret name for God. It may be considered a poor linguistic attempt to present the name of God in three languages, such as "Dios-Dieu-Gott."

In making their claim it is evident that Rev. Ankerberg and Dr. Weldon know little or nothing about the historical development of Masonic rituals. Early French versions of the Royal Arch degree relate a Masonic legend, or allegory, in which Jabulon was the name of an explorer, living in the time of Solomon, who discovered the ruins of an ancient temple.Paul Naudon, La Franc-Maçonnerie chrétienne. La tradition opérative. L'Arche Royale de Jérusalem. Le Rite Écossais Rectifié (Paris: Dervy, 1970); Paul Naudon, Histoire, Rituels et Tuileur des Haut Grades Maçonniques (Paris: Dervy, 1993), pp. 315-318.

Within the ruins he found a gold plate upon which the name of God (Jehovah) was engraved. The context of these rituals makes it quite clear that the two names are never equated, and the name of God is always spoken in reverence, just as it is in the fictional works Ben Hur and The Robe. As there are variants of this ritual different forms of the explorer's name are also found (Jabulum, Guibulum, etc.). The earliest sources seem to suggest, however, that it likely derived from Giblim,The Hebrew word giblim (1 Kings 5:18) is translated "stonesquarers" in the Authorized Version, but refers to the inhabitants of Gebal, a city in Phoenicia. They were expert craftsmen used in building Solomon's temple.

or a misunderstanding of Hebrew letters on a Trinitarian devise.Art deHoyos, "The Mystery of the Royal Arch Word," in Heredom: The Transactions of the Scottish Rite Research Society vol. 2 (1993), pp. 7-34.

The "meaning" of Jabulon

Early Masons did not have the historical resources available to today's researchers. This handicap caused them to rely on their own ingenuity, and they were limited in what they could write concerning the origins this tri-lingual "word." However, for over a hundred years the General Grand Royal Arch Chapter of the United States has clearly distinguished between the tri-lingual "word" and the name of God. In an article on the word "Bel," Masonic encyclopedist Albert Mackey tells us

It has, with Jah and On, been introduced into the Royal Arch as a representative of the Tetragrammaton [the Hebrew letters YHWH or JHVH, i.e., "Jehovah"], which it and the accompanying words have sometimes ignorantly been made to displace. At the session of the General Grand Chapter of the United States, in 1871, this error was corrected; and while the Tetragrammaton was declared to be the true omnific word, the other three were permitted to be retained as merely explanatory. Albert G. Mackey, An Encyclopedia of Freemasonry (Philadelphia: Louis H. Everts, 1905), p.112, s.v. "Bel."

An example of this pre-1871 misunderstanding is seen in Duncan's Masonic Ritual and Monitor (an outdated exposure cited by Rev. Ankerberg and Dr. Weldon some 30 times) which declared the tri-lingual word to be the Grand Omnific Royal Arch Word. Malcolm C. Duncan, Duncan's Masonic Ritual and Monitor rev. ed. (New York: L. Fitzgerald, 1866), p.249. It should be observed that Duncan's Ritual (as it is often called) did not represent the a correct version of any Masonic ritual in use, but was rather the author's own version.

But Mackey's statement is clear: Jehovah is the "true omnific word" whereas Jah, Bel, and On are only explanatory. The misunderstanding appears to have arisen following (or perhaps due to) the anti-Masonic period of 1826-1840. If a statement in David Bernard's anti-Masonic exposure, Light on Masonry, is accurate the tri-lingual word (given as "Jahbuhlun") was not used at all in some early American Royal Arch Chapters, and those that included it attached no religious explanation to it.David Bernard, Light on Masonry 3d ed. (Utica, NY: William Williams, 1829), p.126.

Like other exposés, however, Bernard's ritual texts cannot be fully trusted. William L. Stone withdrew from Freemasonry during the anti-Masonic period and published a book on the subject. In spite of this he was honest enough to admit that "infamous interpolations" were added to Bernard's ritual texts. Concerning Bernard's Royal Arch exposé Stone wrote, "The obligation has never been so given, within the range of my masonic experience, and is not sanctioned or allowed by the Grand Chapter, having jurisdiction in the premises. Nor have I, as yet, found a Royal Arch Mason who recollects ever to have heard the obligation so given." 4 William L. Stone, Letters on Masonry and Anti-Masonry Addressed to the Hon. John. Quincy Adams (New York: O. Halsted, 1832), pp.74-75. Additional examples of Bernard's unreliability are cited in Heredom. The Transactions of the Scottish Rite Research Society vol. 4 (1995), p.23.

But what did Mackey mean when he wrote that Jah, Bel and On were "explanatory" of the name Jehovah? Unaware of its true origins, some early ritualists tried to explain the tri-lingual word using etymology. First, Jabulon was divided into syllables (Jao-Bul-On, Jah-Buh-Lun, Jah-Bel-On, etc.) on the supposition that they were Hebrew, Chaldean, Assyrian, Egyptian or other foreign words for God. Like Hebrew names in the Old Testament, some believed that Jabulon had a meaning which could be recovered. Old Testament names often had meanings which were intended to glorify God. For example, Azaziah means "Jehovah is strong," Eliphaz means "God is victorious," and Elijah means "Jehovah is my God." The following example explores possible roots of Jah-Bel-On.

Jah.--This could be a name of God used in Psalm 68:4, "Extol him that rideth upon the heavens by his name JAH, and rejoice before him."

Bel.-- Rev. Ankerberg and Dr. Weldon accuse Freemasonry of paganism because some Masons tried to equate this syllable with the word baal. Although Baal was the name of a Phoenician deity, it is also a Hebrew word meaning "lord" or "master," 5 William Gesenius, A Hebrew and English Lexicon of the Old Testament (Oxford University Press, n.d.), p. 127; Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English (New York: Macmillan, 1987), p. 79. and when it forms part of a name it can be used to identify Jehovah. A son of David, for example, is called both Eliada, "God Knows" (2 Samuel 5:16), and Beeliada, "Baal knows" (1 Chronicles 14:7).

Another man, who was a friend of David, was named Bealiah (1 Chronicles 12:5), meaning "Jehovah is Baal" or "Jehovah is Lord."In his Concise Dictionary of the Words in the Hebrew Language, James Strong says that Bealiah (word #1183) is composed of the Hebrew words ba'al (word # 1167) and yahh (word #3050).

After winning a victory over the Philistines, David named the location Baal-Perazim (2 Samuel 5:20; 1 Chronicles 14:11), which means, "Lord of breaches."

On.--This Hebrew word means "force" or "power." James Strong, op. cit. (word #202).

A more meaningful application is found in the Septuagint, an ancient Greek version of the Old Testament, wherein God announced Himself to Moses with the words ego eimi ho On, "I am the Being" (Exodus 3:14). 2 Lancelot C.L. Brenton, The Septuagint with Apocrypha: Greek and English (reprint ed., Grand Rapids, Mich.: Zondervan, n.d.), p. 73. If the words are taken from context it is more proper to refer to to On, "the Being." The words ho On mean "The Being," "The Eternal" or "The I AM." In the Greek New Testament the words ho On appear in Revelation 1:4, signifying "the One who is." 3 Jay P. Green, Sr., The Interlinear Bible. Hebrew-Greek-English (Peabody, Mass.: Hendrickson, 1976, 1986), p.951.

Based on the above, possible meanings for Jabulon include "Jehovah, powerful Lord" or "Jehovah, the Lord, the I AM." Some English Royal Arch rituals suggested the syllables meant "Lord in Heaven, the Father of All," while some American rituals noted that the vowels in Jah-Bel-On, added to the four letters which spell God's name in Hebrew (YHWH or JHVH: yud, heh, vaw, heh), yielded the English pronunciation "Jehovah," much as the vowels in the Hebrew word adonai were combined with the four consonants to produce "Jahovah."

Unable to find any sensible meaning in such speculations other Grand Chapters eliminated the "words" altogether.

It is significant that Rev. Ankerberg and Dr. Weldon completely ignore the ritual text of Edmond Ronayne's Chapter Masonry (an exposure they cite) in this matter and rather resort to allegation. The reason is simple. Ronayne fails to support their contention that Jabulon is a secret God. According to Ronayne, the presiding officer explains the Tetragrammaton and the tri-lingual word by saying:

This word is composed of four Hebrew characters, which you see inclosed within the triangle, corresponding in our language to J.H.V.H., and cannot be pronounced without the aid of other letters, which are supplied by the key words on the three sides of the triangle, that being an emblem of Deity. The Syriac, Chaldeic [sic] and Egyptian words taken as one is therefore called the Grand Omnific Royal Arch Word. 4 Edmond Ronayne, Chapter Masonry (Chicago: Ezra A. Cook, 1901, 1976), p. 281.

It thus becomes clear that however complex and misguided the early attempts were to find a meaning for this word, Jabulon is not a special or secret Masonic God. This claim is merely another invention of anti-Masonry.

Ankerberg and Weldon at a Glance

At the end of their book Rev. Ankerberg and Dr. Weldon provide a brief summation of their work which they call "Masonry at a Glance." Based on our examination of their techniques, we believe that a similar summary is useful to illustrate how they may be applied.

Goals: Injure Freemasonry while attempting to maintain an appearance of piety; sell as many copies of their books as possible.

Theology: Uncertain, but they have been embraced as "brothers in Christ" by David Duke, the Christian White Supremacist.

Practices: Modeled on the techniques effectively used during the Inquisition and Witch-hunts: accuse the enemy of Satanism by using dubious witnesses. Innuendo and subterfuge acceptable.

Historic Antecedents: Hitler, Mussolini, Franco, Kohmeni and other ardent anti-Masons.

Spheres of Influence: Church, radio, television, books and pamphlets.

Ethics: Subjective, relative, amoral. Use of false witnesses, misinformation and exaggerated "authorities" justifiable ("the end justifies the means").

Worldview: Uncertain. Possibly conspiratorial and paranoid.

Source of Authority: Themselves, but they try to make their followers believe they are acting as Christ's servants ("wolves in sheep's clothing").

Key Themes: Intolerance. Authors present themselves as a sure guide to truth.

Attitude to other religions: Condescending. The authors publish several books condemning the religious beliefs of others.

Key literature: Chiefly anti-Masonic and historically inaccurate works. "Proof-texting" of authentic information is common.

Jim Shaw was a 33d Degree Mason and Past Master of all Scottish Rite bodies.

Manly P. Hall was a 33d Degree Mason at the time he wrote the books cited by Ankerberg and Weldon.

"Djwhal Khul" was a Mason.

The "Masonic" writings of Isabel Cooper-Oakley and Corrine Heline are "authoritative" (if not, why are they cited?).

The Scottish Rite uses "penalties."

"Jabulon" is a the name of a "Masonic god.&qu