Is It True What They Say About Freemasonry?

Art deHoyos and S. Brent Morris

With a Foreword by James T. Tresner, II

The following text is copyrighted, but permission has been granted by S. Brent Morris for its inclusion here. Hard copies are available from the Masonic Service Association for $3.50 post paid. (I recommend the hard copy highly, the book contains several photos that are not presented here). Permission is granted to duplicate the following as long as it is not modified in any way. —Roger Ingersoll

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Dedicated to the memory of

John Jamieson Robinson

Researcher — Author — Master Mason

I am appalled, I am bound to say, by the unsolicited material that has been sent to me . . . prior to this debate. What beggars my imagination is the way in which anyone, for whatever sort of malicious or neurotic or malicious [sic] reason, who writes anything denouncing freemasonry is assumed by some to be telling the truth. They are not. We have seen it in public life and we have seen it here. The Church should be different. . . . I am ashamed when fellow Christians are so gullible and so uncharitable, and that is putting it charitably.

Canon R. Lewis (not a Mason), speaking to the General Synod of the Church of England

Quoted in Christopher Haffner, Workman Unashamed (Shepperton, England: Lewis Masonic, 1989), p. 13.

Acknowledgements

• Mrs. Inge Baum, Librarian of the Supreme Council 33x, S.J., for her always gracious assistance.
• Bro. David Blackey Board, for his detailed research on and bibliography of Leo Taxil.
• 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.
• 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

Preface

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?

The Methods Of Anti-Masons

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."

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." If not Albert Pike, then their choice might be Albert Mackey or Manley Palmer Hall 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."

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 Council's 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.

Anti-Masons seem satisfied that if something is in print and is negative about Freemasonry, it must be true. The rituals in the Reverend Jonathan Blanchard's Scotch Rite Masonry Illustrated (1887–1888) are usually taken as gospel truth. This is what the Reverend John Ankerberg and Dr. John Weldon did in their 1989 anti-Masonic book, The Secret Teachings of the Masonic Lodge: A Christian Perspective.

Rev. Blanchard's outdated book was actually an exposure of Cerneauism, an illegitimate pseudo-Masonic organization founded by Joseph Cerneau and chiefly active during the 1800's. Oaths of fealty and other references to the Cerneau "Supreme Council" appear throughout Blanchard's exposure. These references would have raised red flags to competent researchers, but Rev. Ankerberg and Dr. Weldon conveniently ignored or misunderstood them.

Rev. Ankerberg and Dr. Weldon are not beyond inventing authorities when it suits their purposes. They claim Rev. Blanchard was a "former Sovereign Grand Commander and 33rd Degree Mason." 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 Rev. 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.

It is sadly ironic that Rev. Ankerberg and Mr. Weldon took a lifelong 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 states that the ritual was by a "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.

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."

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-Pages, much better known by his pen name Leo Taxil. Taxil publicly confessed his deception in 1897; his story is widely available for anyone willing to look for the truth.

Some of the Accounts of Taxil's Hoax about Freemasonry and Lucifer

1. Henry W. Coil, et al., Coil's Masonic Encyclopedia (Richmond, Va.: Macoy Publishing & Masonic Supply Co., 1961), s.v. "Taxil, Leo."
2. Ernst Diestel, "La Diablerie de Leo Taxil," Le Symbolisme, nos. 77 & 78, Sept. & Oct. 1924, pp. 212–223, 245–249.
3. Michel Gaudart de Soulages and Hubert Lamant, Dictionnaire des Francs-Maçons Français (Paris: Editions Albatros, 1980), s.v. "Taxil."
4. Great Soviet Encyclopedia, 3rd ed., s.v. "Taxil, Leo."
5. James Hastings, ed., Encyclopedia of Religion and Ethics, s.v. "Satanism," by E. Sidney Hartland.
6. Hildebrand Gerber (H. Gruber, S.J.), Leo Taxil's Palladismus-Roman, 3 vols. (Berlin: Verlag der Germania, 1897), vol. 2, pp. 43–59.
7. Eugen Lennhoff and Oskar Posner, Internationales Freimauerlexikon, reprint, 1932 ed. (Munich: Amalthea-Verlag, n.d.), s.v. "Taxil, Leo."
8. Alec Mellor, Dictionnaire de la Franc-Maçonnerie et des Franc-Maçons (Paris: Editions Pierre Belfond, 1975), s.v. "Taxil Gabriel-Antoine (Jogand-Pages dit Leo)," "Anti-Maçonnerie: Le XIXe siècle."
9. Michel Jarrige, "La Franc-Maçonnerie Démasquée: D'Apres un fonds inedit de la Bibliotheque National," Politica Hermetica, no. 4, 1990, pp. 38–53.
10. Jean-Pierre Laurant, "Le Dossier Leo Taxil du fonds Jean Baylot de la Bibliotheque National," Politica Hermetica, no. 4, 1990, pp. 55–67.
11. R. Limouzin-Lamothe, The New Catholic Encyclopedia, s.v. "Taxil, Leo."
12. Curtis D. MacDougall, Hoaxes (New York: MacMillan Co., 1949; reprint New York: Dover Publications, Inc., 1958), pp. 98–100.
13. Christopher McIntosh, Éliphas Lévi and the French Occult Revival (New York: Samuel Weiser, Inc., 1974), pp. 210–218.
14. Alec Mellor, "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.
15. Robert Morey, The Truth about Masons (Eugene, Oreg.: Harvest House Publishers, 1993), pp. 23–25.
16. S. Brent Morris, "Albert Pike and Lucifer: The Lie that Will Not Die," The Short Talk Bulletin, Vol. 71, No. 6, June 1993.
17. Maximilian Rudwin, The Devil in Legend and Literature (Chicago: Open Court Publishing Co., 1931), pp. 167–168.
18. Rudolf Steiner, The Temple Legend, trans. John M. Wood, London: Rudolf Steiner Press, 1985, pp. 283–284, 408–409.
19. "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.
20. Arthur E. Waite, A New Encyclopedia of Freemasonry, new & rev. ed., (New York: Weathervane Books, 1970), s.v. "Palladian Freemasonry."
21. Wesley P. Walters, "A Curious Case of Fraud," The Quarterly Journal, vol. 9, no. 4 (Oct. Dec. 1989), pp. 4, 7.
22. Eugen Weber, Satan Franc-Maçon: La mystification de Leo Taxil (Mesnil-sur- l'Estree, France: Collection Archives Julliard, 1964).
23. 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.

Some Anti-Masonic Books Using Taxil's Hoax About Freemasonry And Lucifer

1. Jack T. Chick, The Curse of Baphomet (Chino, Calif.: Chick Publications, 1991), p. [12].
2. J. Edward Decker, Jr., The Question of Freemasonry (Issaquah, Wash.: Free the Masons Ministries, n.d.), pp. 12 14.
3. Jack Harris, Freemasonry: The Invisible Cult in Our Midst (Towson, Md.: Jack Harris, 1983), pp. 24 25.
4. James L. Holly, The Southern Baptist Convention and Freemasonry (Beaumont, Tex.: Mission and Ministry to Men, 1992), p. 18.
5. Eustace Mullins, The Curse of Canaan (Staunton, Va.: Revelation Books, 1986).
6. William Schnoebelen, Masonry: Beyond the Light (Chino, Calif.: Chick Publications, 1991), pp. 60 61.
7. Pat Robertson, The New World Order (Waco, Tex.: Word Publishing, 1991), p. 184.
8. 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, 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 anti-Masonic 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." The public confession of Taxil and the subsequent recantation by Mr. de la Rive do not seem conclusive enough for Dr. Holly and his 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"!

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." 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.

Leo Taxil's False Luciferian Quotation Of Albert Pike

A Abel Clarin de la Rive. La Femme et L'Enfant dans la Franc-Maçonnerie Universelle. Paris & Lyon: Delhomme & Briguet, Editeurs, 1894.

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

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

A	B	C
pp. 587 589 Le quatorzieme jour du cinquieme mois de l'an 000889 de la Vraie Lumiere (Par consequent le 14 juillet 1889, ere vulgaire) Albert Pike, Souverain-Grand-Inspecteur General, 33° et dernier degre; Tres Puissant Souverain Commandeur Grand-Matre du Suprme Conseil de Charleston, premier Suprme Conseil du Globe; Grand Maitre Conservateur du Palladium sacre; Souverain Pontife de la Franc-Maçonnerie Universelle, en la trente-unieme [sic] annee de son Pontificat, adressait aux 23 Supremes Conseils Confederes du monde entier ces diaboliques instructions dont nous n'extrayons que les passages relatifs 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: *This date is apparently calculated with March being the first month.	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'impassibilite de Job. Il pietinera la supersitition dans son coeur. Il sera sans indecision et sans caprices. Il n'acceptera le plaisir que lorsqu'il le voudra et ne le voudra que lorsqu'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 tres-instamment de multiplier les Loges d'Adoption. Elles sont indispensables pour former des Maçons bien maitres [sic] d'euxmemes. Le prtre essaye de dompter sa chair en s'astreignant au celibat. . . . Le vrai Maçon, au contraire, arrive la perfection, c'est--dire se dominer, en employant son zele dans les Loges d'Adoption se soumettre aux epreuves naturelles. Le Commerce avec la Femme Commune a [sic] tous ses Freres lui fait une cuirasse contre les passions qui egarent le c ur. Celui-l seul peut vraiment posseder la volupte de l'amour, qui a vaincu, par l'usage frequent, l'amour de la volupte. Pouvoir, volonte, user et s'abstenir, c'est pouvoir deux fois. La femme t'enchane par tes desirs, disons-nous l'adepte; eh [sic] bien, uses des femmes souvent et sans passion; tu deviendras ainsi matre de tes desirs, et tu enchaneras la femme. D'o il resulte que le vrai Maçon parviendra facilement resoudre le probleme 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 necessite absolue que l'homme que vous allez diriger vers les hauts grades soit immediatement parfait et ait compris notre secret des son entree 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, o il penetrera 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 Freres, qui ne s'annexe pas une loge de Soeurs, est un Atelier incomplet, destine fatalement ne jamais produire que des Maçons, dont la politique sera le principal souci, qui se preoccuperont surtout des intrigues et des competitions, qui s'agiteront dans le vide, qui avanceront tantt de trois pas pour reculer apres d'autant, en un mot, qui feront du mauvais travail et dont la politique sera incoherente.	"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 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 Generaux, Nous disons, pour que vous le repetiez aux Freres des 32°, 31° et 30° degres: La religion maconnique doit dire, par nous tous, inities des hauts grades, maintenue dans la purete de la doctraine luciferienne.	"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'etait point Dieu, Adona, (le Dieu des Chretiens) dont tous les actes attestent la cruaute, la perfidie, la haine de l'homme, la barbarie, la repulsion pour la science, si Lucifer n'etait point Dieu, Adona et ses prtres 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 Adona l'est aussi. Car la loi eternelle est qu'il n'y a pas de splendeur sans ombre, pas de beaute sans laideur, pas de blanc sans noir, car l'absolu ne peut exister que comme deux; car les tenebres sont necessaires la lumiere pour lui servir de repoussoir, comme le piedestal est necessaire la statue, come le frein 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 resiste. Aussi l'univers est-il balance par deux forces qui le maintiennent en equilibre: la force qui attire et celle qui repousse. Ces deux forces existent en physique, en philosophie et en religion. Et la realite scientifique du dualisme divin est demontree par les phenomenes de la polarite et par la loi universelle des sympathies et des antipathies. C'est pourquoi les disciples intelligents de Zoroastre, ainsi qu'apres eux les Gnostiques, les Manicheens, les Templiers ont admis, comme seule conception metaphysique logique, le systeme des deux principles divins se combattant de toute eternite, et l'on ne peut croire l'un inferieur 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 heresie; et la vraie et pure religion philosophique, c'est la croyance en Lucifer, egal d'Adona, mais Lucifer Dieu de Lumiere et Dieu du Bien, luttant pour l'humanite contre Adona Dieu des Tenebres 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:	[This paragraph was not included by Lady Queenborough, Edith Star Miller, in her translation, even though it was in the original.]
C'est avec le plus grand soin qu'il est necessaire de choisir les adeptes. Dans beucoup d'orients, on les prend trop au hasard; aussi tardons- nous 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."	[This paragraph was not included by Lady Queenborough, Edith Star Miller, in her translation, even though it was in the original.]
Ne conferez la Matrise qu'au Compagnon qui se connait luimeme. Sur le fronton des anciens temples eriges au Dieu de la Lumiere, on lisait cette inscription en deux mots: .Connais-toi./ Nous donnons le mme conseil 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."	[This paragraph was not included by Lady Queenborough, Edith Star Miller, in her translation, even though it was in the original.]
N'initiez jamais au troisieme degre l'homme qui, malgre les enseignements recus aux deux grades precedents, est demeure esclave des prejuges du monde profane. Il ne parviendra jamais tant qu'il ne se reformera pas. Au grade le Compagnon, vous lui ouvre: les portes des Loges d'Adoption; l, vous le jugerez bien. Vou verrez si ses prejuges tombent. S'il reste esclave de ses passions, s'il s'attache exclusivement a une femme, ne vous preoccupez plus de lui, vous perdriez votre temps. Il ne saurait tre un adepte; car le mot .adepte/ signifie celui qui est parvenu par sa volonte et par ses uvres, qui meprise les prejuges 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."*	[This paragraph was not included by Lady Queenborough, Edith Star Miller, in her translation, even though it was in the original.]
*Ce fut la Soeur Diana Vaughan qu'Albert Pike, afin de lui donner la plus grande marque de confiance, chargea d'apporter son encyclique luciferienne, 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.	[This footnote was not included by Lady Queenborough, Edith Star Miller, in her translation, even though it was in the original.]

There are several problems with this quotation, some obvious and some subtle. To start with, about 1 million out of 2.5 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." 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 Leo Taxil's twisted mind, who, despite her illustrious pedigree created by Taxil, never existed.

*Ce fut la Soeur Diana Vaughan qu'Albert Pike, afin de lui donner la plus grande marque de confiance, chargea d'apporter son encyclique luciferienne, 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 Leo Taxil. "Taxil purported to reveal the existence of "Palladium," the most secret Masonic order, which practiced devil-worship. He recounted the story of its high priestess Diana Vaughan; and ended by publishing the Memoires 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." 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."

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.

Morals and Dogma is not available only from a "secret publishing house," it is not "the Bible of the Masons," nor is it "the most readily available and universally approved doctrinal book of Freemasonry." 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."

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…."

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."

The Rev. Ron Carlson

False words are not only evil in themselves, but they infect the soul with evil.

— Plato

The Reverend Ron Carlson is president of Christian Ministries International in Eden Prairie, Minnesota. He is a professional anti-Mason in that he partially supports himself and his ministry by selling audio cassettes of his sermons in which he "exposes" the secrets of Masonry. The quotations that follow come from one such cassette sermon, "Freemasonry and the Masonic Lodge," which appears to have been preached in Green Bay, Wisconsin. Early in his sermon he establishes his credentials and objectivity: "Now understand that what I am going to say tonight is not from anti-Masonic writings. I have spent two years almost full time researching Freemasonry and the Masonic lodge. What we are going to be sharing tonight is from the authoritative works of Masons themselves." In concluding his sermon, Rev. Carlson summarizes the results of his research, "Freemasonry is not of God, it's from the pit of Hell."

His years of study lead us to expect a higher standard of research and documentation than from other critics. His position as a minister of the gospel lets us expect a love of truth and a sense of fairness. His promise to use "authoritative works of Masons" lets us expect accurate, factual statements. These expectations are not met.

A Sin to Divulge the Truth

"Let me read for you what Albert Pike says, page five hundred and forty- five, concerning revealing any of the secrets, quote: 'All the mysteries should be kept concealed, guarded by faithful silence, lest it should be inconsiderately divulged to the ears of the Profane. He sins against God who divulges to the unworthy the Mysteries confided to him. The danger is not merely in violating the truth, but in telling the truth.'"

"Albert Pike says it is a sin to divulge the truth. Now how different this is from what we read in God's word."

Ironically, the truth is that Ron Carlson is not quoting Albert Pike. Here is what Pike actually wrote in Morals and Dogma (unacknowledged omissions by Rev. Carlson are marked in green).

St. Ambrose, Archbishop of Milan, who was born in 340,and died in 393, says in his work De Mysteriis: "All the Mystery should be kept concealed, guarded by faithful silence, lest it should be inconsiderately divulged to the ears of the Profane…. It is not given to all to contemplate the depths of our Mysteries that they may not be seen by those who ought not to behold them; nor received by those who cannot preserve them." And in another work: "He sins against God, who divulges to the unworthy the Mysteries confided to him. The danger is not merely in violating the truth, but in telling truth, if he allows himself to give hints of them to those from whom they ought to be concealed.. Beware of casting pearls before swine! Every Mystery ought to be kept secret;and, as it were, to be covered over by silence, lest it should rashly be divulged to the ears of the Profane. Take heed that you do not incautiously reveal the Mysteries!"

Pike was clearly quoting St. Ambrose on what he taught regarding the Christian Mysteries. It was, we find, a Christian Father who said it was a sin to tell the truth. We here discover that the Pastor himself is guilty of what he accuses Masonic authorities of doing he lies to the unwitting.

Rev. Carlson further compounds his deception as he gleefully tells his audience that "Albert Pike says it is a sin to divulge the truth. Now how different this is from what we read in God's word. Jesus says, 'You shall know the truth, and the truth shall set you free.' Jesus said, 'I am the Truth.' He said, 'Go unto all the world and proclaim this good news.' But the Masons say, 'No, it is a sin for you to reveal truth.'"

If we analyze Pastor Carlson's statement we find:

1. He claims to be quoting Albert Pike when he was in fact quoting St. Ambrose, a Christian Father.
2. He claims that the supposed words of Pike represent universal Masonic teachings by stating, "But the Masons say. . . ."
3. He ignores that Pike wrote in his preface that "every one is entirely free to reject and dissent from whatsoever herein may seem to be untrue or unsound."

If unchecked, the subtle manipulation of source material aids both the construction and destruction of the ersatz Albert Pike by allowing the Pastor to build on a false premise. Significantly, Rev. Carlson spouts his glib remarks on the lack of truth in Masonry in spite of the fact that virtually every American "Monitor of the Lodge" advocates the cultivation of this virtue. "The principal tenets of our profession are three: Brotherly Love, Relief and Truth. . . . Truth is a divine attribute, and the foundation of every virtue. To be good and true, is the first lesson we are taught in Masonry. On this theme we contemplate, and by its dictates endeavor to regulate our conduct. Hence, while influenced by this principle, hypocrisy and deceit are unknown among us, sincerity and plain-dealing distinguish us, and the heart and tongue join in promoting each other's welfare, and rejoicing in each other's prosperity."

How Carlson can make the unfair allegations he does when authorized grand lodge publications prove contrary is astounding. Surely he must have encountered the above paragraph on truth often during his two years of intensive research, because it appeared in every randomly selected American blue lodge monitor we inspected, from William Preston's 1772 Illustrations of Masonry and Jeremy Cross' 1820 True Masonic Chart to those currently in use. British publications also contain this paragraph, almost verbatim, in the current "Lectures of the Three Degrees" (first lecture, sixth section). Upon checking unauthorized publications, we found it in a host of ritual exposures, English and American, spanning over a hundred years.

A Book of Nonsense?

Perhaps the most flagrant demonstration of his ability to distort the truth is Rev. Carlson's claim that Albert Pike ridiculed Christianity and the Bible. Albert Pike revered Jesus Christ "above all the other great teachers" (Morals and Dogma, pp. 718–721), but now, Carlson has the straw-man Pike insult the Bible. (Unacknowledged omissions by Rev. Carlson are marked in green; his additions are marked in red.)

In this quotation, Pike is using the technical terminology of the Craft when he refers to the Holy Bible, Square and Compasses as the furniture of the lodge. They are, in fact, so important that without these in place a lodge is not furnished and cannot open. Pike's statement declaring the Bible a "modern addition" refers to the addition of a drawing of the Bible atop the symbol of the point within a circle (see Figure 1), as he very clearly states in Morals and Dogma on pages 16 17. Pike believed that the symbol of the point within a circle was previously depicted without the Bible over it, and without the Saints John on its side. He was not saying, as Rev. Carlson imputes, that the Bible does not belong upon the altar of the lodge.

Rev. Carlson now performs what we believe is his most dishonest misrepresentation of Pike. "Page seven hundred forty-four, he goes on to say, quote (listen to what Albert Pike, the leading authority says): 'The Bible, with all the allegories it contains, expresses, in an incomplete and veiled manner only, the religious science of the Hebrews. The doctrine of Moses and the Prophets, identical at bottom with that of the ancient Egyptian Mysteries, also had its outward meaning and its veils. The Hebrew books were written only to recall to memory the traditions; and they were written in Symbols unintelligible to the Profane. The Pentateuch and the prophetic poems were merely elementary books of doctrine, morals, and literature; and the true secret and traditional philosophy was only written afterward, under veils still less transparent. Thus it was that a second Bible was born, the New Testament, unknown to, or rather uncomprehended by the Christians; a collection of monstr ous absurdities.' Unquote. Now you tell me how any Mason can be a Christian, when they say the New Testament is a collection of, quote, 'monstrous absurdities,' unquote."

According to Rev. Carlson, Albert Pike deemed the New Testament a collection of "monstrous absurdities." Carlson's quotation of Pike, if accurate, would indeed reflect a prejudice against Christianity. Upon checking Morals and Dogma, however, we discover that Pike has again been misquoted. Besides putting words into Pike's mouth, Carlson misunderstood the context of Pike's remarks, which concerned not the New Testament, but the Jewish Talmudic writings. (As before, unacknowledged omissions by Rev. Carlson are marked in green; his additions are marked in red.)

"The Bible, with all the allegories it contains, expresses, in an incomplete and veiled manner only, the religious science of the Hebrews. The doctrine of Moses and the Prophets, identical at bottom with that of the ancient Egyptians, also had its outward meaning and its veils. The Hebrew books were written only to recall to memory the traditions, and they were written in Symbols unintelligible to the Profane. The Pentateuch and the prophetic poems were merely elementary books of doctrine, morals, or liturgy and literature; and the true secret and traditional philosophy was only written afterward, under veils still less transparent. Thus a second Bible was born,the New Testament, unknown to, or rather uncomprehended by, the Christians; a collection they say, of monstrous absurdities; a monument, the adept says, wherein is everything that the genius of philosophy and that of religion have ever formed or imagined of the sublime; a treasure surrounded by thorns; a diamond concealed in a rough dark stone."

This clearly says that the Christians considered the Talmudic works absurd. It is difficult to see how Pastor Carlson confused the issue, and his unwarranted interpolation of the words the New Testament into Pike's text only amplified his error. As he did in the case of St. Ambrose, Archbishop of Milan, Carlson makes Pike say something he never did.

Either Carlson intentionally distorted Pike, or he could not understand his writings and therefore misrepresented them. Either of these options makes Carlson an unsafe guide.

Luciferian Masonry

Rev. Carlson displays his research skills and sense of fairness by foisting the Leo Taxil hoax upon his audience.

"Well, friends, it gets worse. Albert Pike, who was the Supreme Pontiff of all Freemasonry, speaking on July 14, 1889, to the twenty-three Supreme Councils of the World, said this, I quote. If you're a Mason, listen to the leading authority as to what Freemasonry teaches. Albert Pike, July 14, 1889, to the twenty-three Supreme Councils of the World said, quote: 'That what we must say to the crowd is: We worship a God, but it is a God that one adores without superstition. 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, to all of its initiates of the high degrees, maintained in the purity of the Luciferian doctrine. Yes, Lucifer is God. The true and pure philosophic religion of Freemasonry is the belief in Lucifer.' Unquote. You can read in context, it goes on and it gets worse.

This allegation by Rev. Carlson shows the inadequacy of his research and his naive credulity. After spending "two years almost full time researching Freemasonry and the Masonic lodge," he still fell for Taxil's fake quotation. He didn't bother confirming the quotation nor checking his sources nor crediting the translator. But why should he? He'd already decided that Masonry is Satanic, and the Taxil quotation just confirmed what he already believed.

The section in this book, "Albert Pike and Lucifer," thoroughly details the Taxil hoax, and gives some of the abundant references available to those interested in the truth. Taxil's forgeries were exposed decades ago and have been widely published. It is difficult to believe that anyone could spend "two years almost full time researching Freemasonry and the Masonic lodge" and not discover the truth of the matter. It is especially deceptive for Rev. Carlson to invite his audience to "read [the quotation] in context," without citing his source. And this after assuring his listeners that he would refer only to the "authoritative works of Masons themselves."

Trying to Stop the Dissemination?

At the end of his talk, Rev. Carlson took several questions from the audience. Most of the questions are not intelligible on our audio tape, but they can be inferred from the answers. In answering the eighth question, Rev. Carlson asserted with authority, "You won't you cannot find Morals and Dogma in a library." The answer to question thirteen further highlights Rev. Carlson's research skills and his regard for accuracy. "[Answer to the thirteenth question]: Morals and Dogma? Yeah, it's copyrighted. Yeah, "Entered according to Act of Congress, in the year 1871 in the Office of the Library of Congress." There is also, ah, a place down in Chicago where you can, uhm, buy a copy, it's the publishing house for the Masonic lodge. And I wish I had the address with me. I'd give it to you, but, uh, if they have some in stock, uh, you can get one from them. Uh, though the last person I told that to, when they called down there they just told me a few months ago that they had called down there and, ah, the publishing house told them that they are now only giving them to the Masonic lodges, for the thirty-second degree Masons. You can no longer buy it from their secret publishing house. And so, evidently, uh, they've heard about us, and are trying to stop the dissemination of this information."

Carlson contradicts himself here within a matter of seconds. First he claims the Masonic publisher of Morals and Dogma is in Chicago, and if he had the address with him, he would give it to his audience, so copies could be ordered. He then turns right around and conveniently says the last person he told that to was refused a copy for not being a thirty-second degree Mason; the publisher now becomes a "secret publishing house." To top it off, Carlson's megalomania becomes apparent as he takes credit for the publisher's alleged refusal to sell the book.

We suggest this account is fictitious. Morals and Dogma has never been printed or published in Chicago. There is no "secret publishing house" for Masonry. Morals and Dogma originally was published for only thirty-second degree Masons, but it is widely available today from used book dealers and libraries. The Supreme Council 33°, S.J., sells used copies when they can be obtained.

If Rev. Carlson had bothered to check the public libraries near Eden Prairie, Minnesota, the location of his headquarters, he would have discovered the easy availability of Morals and Dogma. In February 1993 there was a loan copy in the West St. Paul libraries and loan and reference copies in the Minneapolis libraries. These copies would have been available to Rev. Carlson through the Metropolitan Library Service Agency. Elsewhere in Minnesota, the public libraries of both Duluth and Winona have loan copies.

A little more research would have revealed dozens of copies of Morals and Dogma in college and university libraries around the country. And for those in Rev. Carlson's congregation who may have difficulty reading, Morals and Dogma is available from Recording for the Blind, Princeton, New Jersey.

The Reverend James Dayton Shaw

If any think they are religious, and do not bridle their tongues but deceive their heart, their religion is worthless.

—James 1:26

Who should be better able to "reveal the secrets of the lodge" than a former Mason, especially one who achieved significant recognition within Masonry? This is the promise that The Deadly Deception holds out for its readers.

The Reverend James D. Shaw and Mr. Tom McKenney coauthored this engaging book. It tells the story of Rev. Shaw, from becoming a Mason to joining the Scottish Rite to leaving the Fraternity. Rev. Shaw became a Christian and decided that it was his duty to "expose" Freemasonry to save other men from being victims of its deadly deception. The reader should expect a higher standard of accuracy from Rev. Shaw's story because of the years he spent in Masonry.

The Cover of the Book

We begin our analysis of Rev. Shaw's accuracy without going any farther than the cover of his book. Six claims are made there, four of which are deliberate, verifiable lies. It does not bode well for the accuracy of the contents, if the cover achieves no more than 33% of the truth. We examine the claims individually and through them Rev. Shaw's devotion to truth.

SHAW'S FIRST CLAIM. The full title of the book is The Deadly Deception: Freemasonry Exposed by One of Its Top Leaders. It is laughable to suggest that Rev. Shaw was ever a "top leader" of Freemasonry. He served the Craft decently during his membership and received recognition for his work, but he never attained any position of prominence. The claim, however, is harmless puffery, well within acceptable limits for advertising.

THE TRUTH: SHAW'S SECOND CLAIM. The cover claims Rev. Shaw was "Past Worshipful Master, blue lodge." To be elected and to serve as Master of a lodge is a great privilege and honor for any Mason. By identifying himself as a Past Master, Rev. Shaw seeks to establish himself as one who has achieved Masonic recognition through hard work. As with so many of his statements about Masonry, the factual record establishes something quite different.

Rev. Shaw received the First Degree in Masonry on September 11, 1945, in Evergreen Lodge No. 713 in Indianapolis, Indiana. The Second and Third Degrees were conferred by courtesy in Biscayne Bay Lodge No. 124, Miami, Florida on May 21 and July 23, 1946. He transferred his membership to Allapattah Lodge No. 271 in Florida on July 1, 1952, and remained a member until his resignation on October 25, 1966. He never held office in any Masonic lodge or affiliated body in Indiana.

In 1964 he was appointed Junior Steward of Allapattah Lodge, in 1965 he was appointed Junior Deacon, and on October 25, 1966, he resigned from Masonry. The names of the principal elected officers of every Florida lodge, the Master and Senior and Junior Wardens, are published annually in the Proceedings of the Most Worshipful Grand Lodge F.&A.M. of Florida. These Proceedings can be inspected in any of the 300+ Florida lodges. The name of James Dayton Shaw never appeared in the list of elected lodge officers. He was never elected an officer in Allapattah Lodge, much less Master of the lodge.

A LIE: SHAW'S THIRD CLAIM. Rev. Shaw claims to be "Past Master of all Scottish Rite Bodies." The record shows otherwise. In 1961 he was appointed Prelate of the lodge of perfection in Miami, Florida and served two years. (A lodge of perfection confers the 4°–14°.) From 1963 to 1966, the year of his resignation, he held two other appointive offices. He never advanced beyond appointive offices in the lodge of perfection and was never elected to any Scottish Rite office. He was not Master of even one Scottish Rite body, much less four.

ANOTHER LIE: SHAW'S FOURTH CLAIM. Rev. Shaw was indeed invested with the rank and decoration of a Knight Commander of the Court of Honour on December 18, 1965. The award was honorably earned and is properly claimed on the cover of his book.

THE TRUTH: SHAW'S FIFTH CLAIM. The 33° is an important honor in the Scottish Rite, limited to about 1% of all Scottish Rite Masons. It cannot be applied for, and must be denied if requested. It can be falsely claimed, however, by anyone brazen enough to steal the title. This is what Rev. Shaw has done. He resigned from Masonry on October 25, 1966, ten months after receiving his K.C.C.H. and thirty-seven months before he would have been eligible to even be nominated for the 33°. All Masons elected to the 33° have their names published in the Transactions of the Supreme Council. These volumes are easily available for inspection in any Scottish Rite body in the Southern Jurisdiction. The name of James Dayton Shaw was never listed as the recipient of the 33°, despite his claims to the contrary.

YET ANOTHER LIE: SHAW'S SIXTH CLAIM. The upper right-hand corner of the book's cover has a bright red, eye-catching band with this come-on, "The 33rd Degree initiation ceremony revealed for the first time in history!" Rev. Shaw takes almost seven pages in the book to describe the events leading up to his so-called receipt of the 33°. Whatever ceremony he describes, it is not based on his personal experience; it could only have been plagiarized from another source. It helped Rev. Shaw in his deception that such sources are easy to come by. A casual search shows that authors have "revealed" the Thirty-Third Degree initiation ceremony repeatedly since at least 1829. A partial listing is given below.

"Exposures" And Descriptions Of The Thirty-Third Degree

1. 1829 "Sovereign Grand Inspector General," in David Bernard, Light on Masonry, Utica, N.Y.: William Williams, 1829.
2. 1843 "Reception au 33eme degre," in F. T. B. Clavel, Histoire Pittoresque de la Franc-Maçonnerie, Paris: N.p., 1843.
3. 1857 "Sovereign Grand Inspector General," in Charles Laffon de Ladebat, Thirty-Third Degree and Last of the Ancient and Accepted Scotch Rite: Sovereign Grand Inspector General, New Orleans: N.p., 1857.
4. 1860 "Sovereign Grand Inspector General," in Jabez Richardson, Richardson's Monitor of Free-Masonry, New York: Fitzgerald, 1860.
5. 1860 "Sobrano Gran Inspector General," in Andres Cassard, Manual de la Masoneria, New York: Macoy, 1860.
6. 1861 "Souverain Grand Inspecteur General," in Jean-Baptiste Marie Ragon, Tuileur General de la Franc-Maçonnerie, ou Manuel de l'Initie, Paris: Collignon, 1861.
7. 1872 "Old Cahier of the 33rd Degree," in Albert Pike, Grand Constitutions of Freemasonry, Ancient and Accepted Scottish Rite, New York: Masonic Publishing Co., 1872.
8. 1887 "Sovereign Grand Inspector General," in Jonathan Blanchard, Scotch Rite Masonry Illustrated, 2 vols., Chicago: Ezra A. Cook, 1887-1888.
9. 1890 "Sovereign Grand Inspector General," in Secret Societies Illustrated, Chicago: Ezra A. Cook, ca. 1890.
10. 1923 "Sovereign Grand Inspector-General," in Arthur Edward Waite, A New Encyclopedia of Freemasonry, 2 vols., rev. ed., London: Rider & Co., 1923.
11. 1933 "Official Ritual of the 33rd and Last Degree of Ancient and Accepted　Scottish Rite," in Paul Rosen, Satan et Cie, Paris: 1888, excerpted in Edith Starr Miller, Occult Theocrasy, 2 vols., 1933, reprint, Hawthorn, Calif.: Christian Book Club, 1968, 1976, 1980.
12. 1933 "33d Degree Knight Grand Inspector General," in W. J. Coombes, trans., E.J. Marconis de Negre, The Sanctuary of Memphis or Hermes, [N.C.]: Nocalore, 1933.
13. 1984 "Souverain Grand Inspecteur General," in Paul Naudon, Histoire, Rituels et Tuileur des Haut Grades Maçonniques, France: N.p., 1984.

A naive anti-Mason might be forgiven for not knowing that the Thirty- Third Degree has been "exposed" for the better part of two centuries. Rev. Shaw, however, must have known about at least one such "exposure" because he lied about receiving the degree. Not only did Rev. Shaw lie about receiving the Thirty-Third Degree himself, he did not have the intellectual integrity to cite the sources he pilfered for his so-called description.

THE FOURTH LIE ON THE COVER These lies could not have resulted from simple misunderstandings; they were carefully calculated to deceive the trusting. Since at least 1976, Rev. Shaw has been making similar claims, one assumes to increase his importance in the eyes of his readers. "I was not willing to be just a 'card carrier.' I was too eager for that. So I served in all the chairs and ultimately became Worshipful Master of the lodge. I pursued the degrees of the Scottish Rite and joined the Shrine in my quest for preeminence in the eyes of men. In time I became Past Master to all Scottish Rite Bodies. And finally was selected for the coveted 33rd Degree, and was made a 33rd Degree Mason in House of The Temple in Washington, D.C."

Before getting to even the first page of The Deadly Deception, the reader is deliberately deceived with four verifiable lies. They seem intended to boost the reputation of Rev. Shaw as an important former Mason, to reinforce the believability of his story, and to increase the sales of his book. They obviously are not intended to promote the truth.

The Cost of the Thirty-Second Degree

On page 59 Rev. Shaw describes joining the Scottish Rite. On page 63 endnote 1 to this description amplifies the cost of "going all the way to the 32nd Degree." "The Secretary greeted me and explained the nature and structure of the Scottish Rite. . . . He said that some men could not afford to take all of the degrees at one Reunion because of the cost. There is a price to be paid, in dollars, for all "earned" Masonic degrees, from Entered Apprentice to the 32nd Degree. Dollar values change with time and fees vary some from place to place, but the total cost of going all the way to the 32nd Degree can be very substantial, well into the thousands of dollars today."

It's not clear what the authors intended by this aside, unless it was to suggest an extravagant waste of money by Masons for initiation fees. A copy of Rev. Shaw's Scottish Rite petition, dated August 14, 1952, shows the true state of affairs (see Figure 2).

The cost in 1952 for the Fourth through Thirty-Second Degrees, "including Patent [membership certificate], [gold 14°] Ring, and Copy of Morals and Dogma" was $160. Rev. Shaw chose to purchase a 32° cap for $7.50. So his complete cost for joining the Miami Scottish Rite was $167.50. During his 15 years of membership, he paid a total of $107.50 in annual dues: $7.50 dues annually for 1953 to 1966 plus $2.50 pro rated dues for 1952 (see Figure 3).

The cost of joining the Scottish Rite in Miami has not kept pace with inflation. The fees in 1993 for the 4°–32°, including patent, 14° ring in a lucite pyramid, and a 32° cap is $200. Rex Hutchens's A Bridge to Light is now given to new members rather than Albert Pike's Morals and Dogma. Members wanting a 14° ring to wear must make a separate purchase.

When joining Evergreen Lodge No. 713 in 1945, Rev. Shaw paid $50.00 in initiation fees for the 1°–3°, Entered Apprentice to Master Mason; his annual dues then were $7.00. By 1993 the initiation fees of Evergreen Lodge had risen to $125.00 and the annual dues had risen to $56.00.

Rev. Shaw's entire cost for the 1°–32° was $217.50 and his total annual dues then were $14.50. The cost now for the 1°–32x° is $325.00 and annual dues are $96.00. This is far from being "well into the thousands of dollars today."

Scottish Rite Obligations

As he continues his summary of joining the Scottish Rite, Rev. Shaw describes receiving the Fourth Degree on pages 60-61. Endnote 2 on page 63 amplifies the obligations of the degrees. "The Fourth Degree was put on just like a play, with one candidate chosen from the class to represent us all as he participated. The presentation went on until time to take the oath at the end. At this time we were told to stand, put our hands over our hearts and repeat the oaths of obligation. . . . There was a blood-oath of obligation for each degree, as in the Blue lodge."

This description of the twenty-nine Scottish Rite obligations certainly sounds ominous, but it overlooks a few niceties of fact. To start with, there have been no symbolic physical penalties in the Scottish Rite, Southern Jurisdiction, since about 1860, and there have never been any actual physical penalties. Here is what Coil's Masonic Encyclopedia says about the matter. "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."

Rev. Shaw received the Scottish Rite degrees and conferred them for years. He knows as well as any Mason that there are no "blood oaths" in the Scottish Rite.

Why Must We Always Do So Much Drinking?

Rev. Shaw describes traveling to a "conclave" in a distant city to receive the Knight Commander of the Court of Honour (K.C.C.H.). In his story he makes an aside about drinking, much like his comment about the cost of the Scottish Rite degrees. There is a subtle attempt by the authors to vilify Masons without the courage of making direct charges. "There was a great deal of drinking at the Conclave and it bothered me. "Why must we always do so much drinking?" I asked myself, but had no answer. I enjoyed a little drinking and did it regularly. But it bothered me that there was always so much of it and that it played such a major role in the Masonic life."

The Grand Lodge of Florida, like most other American grand lodges, firmly forbids the sale or consumption of alcohol at any lodge function. Here is the 1954 regulation on alcoholic beverages that governed Florida lodges when Rev. Shaw joined. "28.06 (398) No particular Lodge shall allow its properties or any part thereof to be used for the purpose of conducting or carrying on a liquor business or for the dispensing of alcoholic beverages in any form."

In 1975 the regulation was unchanged, though the following decision had been added to clarify the law. "The serving of any intoxicating beverage in Masonic Temples or Lodge Rooms or at Masonic banquets is forbidden by Masonic Law. (1969 Proc. 58, 212)" Bro. William Wolf, Grand Secretary of the Grand Lodge of Florida, summarized the 1993 rules governing alcohol in Florida lodges. ". . . the Grand Lodge of Florida itself does not allow any alcoholic beverages in its ceremonies or the sale or dispensing of any alcoholic beverages on any property that it owns. Nor do we allow a function that is held in a particular lodge or in the Grand Lodge to have any alcoholic beverages for dispensing, such as Grand Master Homecomings, Grand Lodge Dinners, etc."

Equally explicit are the 1953 Statutes of the Supreme Council, Southern Jurisdiction, to which the Scottish Rite Bodies of Miami hold allegiance. "Art. XV S24. The use of any spirituous, vinous, or malt liquors by any Body is hereby prohibited. . . ."

Neither the Grand Lodge of Florida nor the Supreme Council, S.J., permits alcoholic beverages to be used by any of their subordinate bodies. Florida Masons are bewildered when asked how alcohol "played such a major role in the Masonic life," because there it has no role. What sort of meetings did Rev. Shaw attend where they "always do so much drinking?" It could not have been meetings of the blue lodges or the Scottish Rite bodies in Florida. His statement is cleverly designed to leave the reader with the impression that regular, heavy drinking is the norm at Masonic gatherings.

The Resurrection of Hiram Abif

One of the most subtle frauds of The Deadly Deception is Rev. Shaw's distortion of the legend of Hiram Abif. Rev. Shaw tries to convince his readers that he is a reliable expert on Masonry: "33rd Degree [sic], Knight Commander of the Court of Honour, Past Worshipful Master [sic], blue lodge, Past Master of all Scottish Rite bodies [sic]." How could someone with these credentials not expose the plain truth about Masonic ritual?

The legend of Hiram Abif is a simple story, apparently based upon Hiram the metalworker, mentioned in 1 Kings 7:13. In the Masonic tale, Hiram is the master architect of King Solomon's Temple and one of only three Master Masons, the others being King Solomon and Hiram, King of Tyre. One day Hiram Abif is accosted by three Fellowcrafts who demand the secrets of a Master Mason. Hiram refuses to betray his trust and is murdered. The murderers are captured and executed. After a search, Hiram's body is removed from its temporary grave and reinterred in the Sanctum Sanctorum. (Such a burial never would have been allowed under Jewish law, but that didn't stop the authors of Masonic legend, who were familiar with the European practice of burying dignitaries beneath the floors of a cathedral.)

The legend is a simple vehicle for teaching fidelity to a trust; it has no basis in historical truth. It seems to have been introduced into Masonic ceremonies shortly before 1730. The legend was first published in 1730 in Masonry Dissected by Samuel Prichard, an exposure of Masonic rituals.

In the Masonic legend the body of Hiram is taken from its temporary grave so it can be given a more suitable burial. Rev. Shaw's description, again, does not agree with the record: "Hiram was not only brought up out of the grave but restored to life." The purpose of this subtle distortion isn't entirely clear, but it seems to be to support Rev. Shaw's charge that Masonry teaches a doctrine of reincarnation to its members. This teaching is offensive to Christians and, if true, would be ample reason for a Christian to leave the lodge. "With the degree work and other Masonic writings as our source, we finally decided that the truth lay in reincarnation and that if we would try to live a good life now, be good to our brother Masons, help the sick and attend to good deeds in general, when we died we would enter the next life on a higher plane just like going through a door."

This lie is best discredited by Rev. Shaw's fellow anti-Masons who, in this case, have agreed with Masonic writers. Since at least 1723, Masonic ritual has been "exposed" in print, usually with the motives of embarrassing Masons, closing lodges, and making money for the author. For over 250 years these books have sought the same ends as Rev. Shaw, but they have told a story that stands in contrast to his. We quote several representative books to illustrate the consistent version of the Hiramic legend. Rev. Shaw's motives here are unknown but, like his version of the Hiramic legend, are not to be trusted.

Masonry Dissected, Samuel Prichard (London: 1730; reprint, Bloomington, Ill.: The Masonic Book Club, 1977), pp. 28, 29.

Ex. What did King Solomon say to all this?
R. He order'd him to be taken up and decently buried. . . .
Ex. Where was Hiram inter'd?
R. In the Sanctum Sanctorum.

Light on Masonry, David Bernard (Utica, N.Y.: William Williams, 1829), p. 81.

Q. What did they do with the body?
A. Raised it in a masonic form, and carried it up to the temple for more decent interment.

Three Distinct Knocks, anonymous (London: 1760; reprint, Bloomington, Ill.: The Masonic Book Club, 1981), p. 61.

After this King Solomon sent those 12 Crafts to raise their Master Hiram, in order that he might be interred in Sanctum Sanctorum.

Jachin and Boaz, anonymous (London: 1762; reprint, Bloomington, Ill.: The Masonic Book Club, 1981), p. 45.

When the Execution was over, King Solomon sent for the Twelve Crafts, and desired them to take the Body of Hiram up, in order that it might be interred in a solemn Manner in the Sanctum Sanctorum. . . .

"What did they do with the body?"
Ans. "Raised it in a Masonic form and carried it up to the temple for more decent interment."

Morgan's Freemasonry Exposed and Explained, William Morgan (New York: William Brisbane, [1826]), p. 74.

Q. What did they do with the body?
A. Raised it in a Masonic form and carried it up to the Temple for more decent interment.
Q. Where was it buried?
A. Under the sanctum sanctorum, or holy of holies of King Solomon's Temple. . . .

Secret Societies, Norman MacKenzie (New York: Crescent Books, 1967), pp. 318, 319.

[King Solomon], when the first emotions of his grief had subsided, ordered them to return and raise our Master to such a sepulture, as became his rank and exalted talents. . . . Our Master was ordered to be reinterred as near to the Sanctum Sanctorum as the Israelitish law would permit. . . .

The evidence is clear and consistent. Anti-Masonic authors, all with the intent of harming Masonry, have told the same story for over 250 years, which in this instance happens to agree with what Masons have said. Hiram Abif was murdered and buried in a hastily dug, temporary grave. His body was taken from the grave to be reinterred in, or near (workings vary) the Sanctum Sanctorum. There is no resurrection nor doctrine of reincarnation. The legend of Hiram Abif is not the only thing Rev. Shaw misunderstood while he was a Mason: Freemasonry teaches a reverence for truth to its members.

Falsus in Multis, Falsus in Ominbus

As scarce as truth is, the supply has always been in excess of demand.

— Josh Billings [Henry Wheeler Shaw]

An old principle in law holds Falsus in uno, falsus in omnibus — False in one, false in all. In other words, if one of several claims is found false, then all are assumed to be false. This is a high standard perhaps unreasonably high for men dedicated to "saving" the world from Freemasonry. It may be that their zeal has overwhelmed their sense of fair play.

Possibly a more lenient measure of truth would be better suited for anti- Masons, something like handicapping for horse races. If we adopt Falsus in quinque, falsus in omnibus, then it would take five false statements to bring all of an author's statements into question. With this relaxed standard, the lies on the cover of Rev. Shaw's book wouldn't condemn his text. Of course Rev. Shaw then would have no room for his insinuations about the cost of membership or Masonic drinking. The problem could be solved if we didn't count insinuations as out-and-out lies. Another solution would be to adopt Falsus in multis, falsus in omnibus — False in many, false in all. Then each could set his own standard for what constitutes many.

The real problem, though, is deeper than quibbling over how many lies are too many. (For most Christians, one lie is too many.) Many anti-Masons are willing to accept negative statements about Freemasonry without question. They are so zealous in their cause that they ignore normal standards of research and decency.

Revs. Carlson and Shaw, who proudly boast of their knowledge about Freemasonry, are pathetic liars. We have not bothered exposing all of their frauds because the exercise is ultimately futile. If someone is willing to overlook the lies we have catalogued, then why would they be convinced if we show them five or ten or twenty more?

Is it true what they say about Freemasonry? Absolutely not! if they say Freemasonry is a satanic cult, or if they say Masons are taught to hate Christianity, or if they say lodges are organized for sex worship. These are but a few examples of the absurd and lurid lies used by those who despise our fraternity. Their hatred is so great that they can rationalize any fantasy, fraud, or deceit to accomplish their ends.

What is true is that Freemasonry is a fraternity of God-fearing men. Masons are men who strive to be better not better than others, but better than themselves. Lodges give Masons the opportunity to join together for friendship, to serve their neighbors through community service, and to help the less fortunate through scores of Masonic philanthropies. In 1990, American Masonic philanthropy was $525 million or $1.4 million per day, of which 58% went to the general American public.

Masons believe that all men are brothers under the fatherhood of God, and Masons have agreed while in lodge not to discuss religion beyond this simple belief. Masons would agree with this definition of religion from James 1:27, "Religion that is pure and undefiled before God, the Father, is this: To care for orphans and widows in their distress, and to keep oneself unstained by the world."

If this is what they say about Freemasonry, then it is indeed true.

---

Works Cited

1. Ankerberg, John and John Weldon. The Secret Teachings of the Masonic Lodge: A Christian Perspective. Chicago: Moody Press, 1989.
2. Bernard, David. Light on Masonry. Utica, N.Y.: William Williams, 1829.
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57. Wright, Gordon. Notable or Notorious? Cambridge, Mass.: Harvard University Press, 1991.

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© 1993 Masonic Service Association of the United States 8120 Fenton St., Silver Spring, MD 20910-4785, 301 588-4010 All rights reserved. Kessinger Publishing Co., P.O. Box 160, Kila, MT, 59920, has generously given permission to use extended quotation from The Cloud of Prejudice: A Study in Anti-Masonry, by Art deHoyos, © 1992 by Art deHoyos.