Масонство

«Масонский» и «масон» перенаправляют здесь. Для города -призрака см. Масонскую, Калифорния . Для других видов использования см. Фримасон (устранение неоднозначности) .

«Масоны» перенаправляет здесь. Для домашних музыкальных продюсеров см. Масоны (диджеи) .

Масонский квадрат и компасы (найдены с буквой g или без него

Масонство или масонство относится к различным братским организациям , которые прослеживают их происхождение до местных гильдий каментов , которые с конца 14 -го века регулировали квалификацию каментов и их взаимодействие с властями и клиентами. Масонство - самое старое братство в мире и среди самых старых продолжающихся организаций в истории.

Современное масонство в целом состоит из двух основных групп признания: обычного масонства объем Священных Писаний , которая настаивает на том, чтобы в рабочей домике был открыт , что каждый член исповедует веру в высшее существо , что ни одна женщина не будет допущена и что обсуждение религии и Политика не проводится в домике; и континентальное масонство , которое состоит из юрисдикций, которые удалили некоторые или все эти ограничения.

Основная местная организационная единица масонства - Ложа . Эти частные домики обычно контролируются на региональном уровне (обычно сочетаются с государством, провинцией или национальной границей) Гранд Лодж или Гранд -Ориент. Там нет международной, всемирной Великой Ложи, которая контролирует все масонство; Каждая Великая Ложа независима, и они не обязательно признают друг друга как законные.

The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. These three degrees form Craft (or Blue Lodge) Freemasonry, and members of any of these degrees are known as Freemasons or Masons. Once the Craft degrees have been conferred upon a Mason, he is qualified to join various "Concordant bodies" which offer additional degrees. These organisations are usually administered separately from the Grand Lodges who administer the Craft degrees. The extra degrees vary with locality and jurisdiction. In addition to these bodies, there are further organizations outside of the more traditional Rites of Freemasonry, that require an individual to be a Master Mason before they can join (such as the Rosicrucian Society of England).

Throughout its history, Freemasonry has received criticism and opposition on religious and political grounds. The Catholic Church, some Protestant denominations, and certain Islamic countries or entities have expressed opposition to or banned membership in Freemasonry. Opposition to Freemasonry is sometimes rooted in antisemitism or conspiracy theories, and Freemasons have historically been persecuted by authoritarian states.

Masonic lodge

Main article: Masonic lodge

Lodge in Palazzo Roffia, Florence, set out for French (Moderns) ritual

The Masonic lodge is the basic organisational unit of Freemasonry. The Lodge meets regularly and conducts the usual formal business of any small organisation (approve minutes, elect new members, appoint officers and take their reports, consider correspondence, bills and annual accounts, organise social and charitable events, etc.). In addition to such business, the meeting may perform a ceremony to confer a Masonic degree or receive a lecture, which is usually on some aspect of Masonic history or ritual. At the conclusion of the meeting, the Lodge may hold a formal dinner, or festive board, sometimes involving toasting and song.

The bulk of Masonic ritual consists of degree ceremonies. Candidates for Freemasonry are progressively initiated into Freemasonry, first in the degree of Entered Apprentice. At some later time, in separate ceremonies, they will be passed to the degree of Fellowcraft; and then raised to the degree of Master Mason. In each of these ceremonies, the candidate must first take the new obligations of the degree, and is then entrusted with secret knowledge including passwords, signs and grips (secret handshakes) confined to his new rank. Although these symbols and gestures are nominally secret, they are readily found in public sources, including those published by Masonic organizations themselves.

Another ceremony is the annual installation of the Master of the Lodge and his appointed or elected officers. In some jurisdictions, an Installed Master elected, obligated, and invested to preside over a Lodge, is valued as a separate rank with its own secrets and distinctive title and attributes; after each full year in the chair the Master invests his elected successor and becomes a Past Master with privileges in the Lodge and Grand Lodge. In other jurisdictions, the grade is not recognised, and no inner ceremony conveys new secrets during the installation of a new Master of the Lodge.

Most Lodges have some sort of social functions, allowing members, their partners, and non-Masonic guests to meet openly. Often coupled with these events is the discharge of every Mason's and Lodge's collective obligation to contribute to charity. This occurs at many levels, including in annual dues, subscriptions, fundraising events, Lodges and Grand Lodges. Masons and their charities contribute for the relief of need in many fields, such as education, health and old age.

Private Lodges form the backbone of Freemasonry, with the sole right to elect their own candidates for initiation as Masons or admission as joining Masons, and sometimes with exclusive rights over residents local to their premises. There are non-local Lodges where Masons meet for wider or narrower purposes, such or in association with some hobby, sport, Masonic research, business, profession, regiment or college. The rank of Master Mason also entitles a Freemason to explore Masonry further through other degrees, administered separately from the basic Craft or "Blue Lodge" degrees described here, but generally having a similar structure and meetings.

There is much diversity and little consistency in Freemasonry because each Masonic jurisdiction is independent and sets its own rules and procedures while Grand Lodges have limited jurisdiction over their constituent member Lodges, which are ultimately private clubs. The wording of the ritual, the number of officers present, the layout of the meeting room, etc. varies from jurisdiction to jurisdiction.

Almost all officers of a Lodge are elected or appointed annually. Every Masonic Lodge has a Master, two Wardens, a treasurer and a secretary. There is also always a Tyler, or outer guard, outside the door of a working Lodge, who may be paid to secure its privacy. Other offices vary between jurisdictions.

Each Masonic Lodge exists and operates according to ancient principles known as the Landmarks of Freemasonry, which elude any universally accepted definition.

Joining a lodge

Print from 1870 portraying George Washington as Master of his Lodge

Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. The process varies among Grand Lodges, but in modern times interested people often look up a local Lodge through the Internet and will typically be introduced to a Lodge social function or open evening. The onus is upon candidates to ask to join; while they may be encouraged to ask, they may not be invited. Once the initial inquiry is made, a formal application may be proposed and seconded or announced in open Lodge and a more or less formal interview usually follows. If the candidate wishes to proceed, references are taken up during a period of notice so that members may enquire into the candidate's suitability and discuss it. Finally, the Lodge takes an officially secret ballot on each application before a candidate is either initiated or rejected. The exact number of adverse ballots ("blackballs") required to reject a candidate varies between Masonic jurisdictions. As an example, the United Grand Lodge of England only requires a single "blackball", while the Grand Lodge of New York requires three.

A minimum requirement of every body of Freemasons is that each candidate must be "free and of good reputation". The question of freedom, a standard feudal requirement of mediaeval guilds, is nowadays one of independence: the object is that every Mason should be a proper and responsible person. Thus, each Grand Lodge has a standard minimum age, varying greatly and often subject to dispensation in particular cases. (For example, in England the standard minimum age to join is 18, but university lodges are given dispensations to initiate undergraduates below that age.)

Additionally, most Grand Lodges require a candidate to declare a belief in a Supreme Being (although every candidate must interpret this condition in his own way, as all religious discussion is commonly prohibited). In a few cases, the candidate may be required to be of a specific religion. The form of Freemasonry most common in Scandinavia (known as the Swedish Rite), for example, accepts only Christians. At the other end of the spectrum, "Liberal" or Continental Freemasonry, exemplified by the Grand Orient de France, does not require a declaration of belief in any deity and accepts atheists (the cause of the distinction from the rest of Freemasonry).

During the ceremony of initiation, the candidate is required to undertake an obligation, swearing on the religious volume sacred to his personal faith to do good as a Mason. In the course of three degrees, Masons will promise to keep the secrets of their degree from lower degrees and outsiders, as far as practicality and the law permit, and to support a fellow Mason in distress. There is formal instruction as to the duties of a Freemason, but on the whole, Freemasons are left to explore the craft in the manner they find most satisfying. Some will simply enjoy the dramatics, or the management and administration of the lodge, others will explore the history, ritual and symbolism of the craft, others will focus their involvement on their Lodge's sociopolitical side, perhaps in association with other lodges, while still others will concentrate on the lodge's charitable functions.

Organization

Grand Lodges

Main article: Grand Lodge

Freemasons Hall, London, home of the United Grand Lodge of England

Grand Lodges and Grand Orients are independent and sovereign bodies that govern Masonry in a given country, state or geographical area (termed a jurisdiction). There is no single overarching governing body that presides over worldwide Freemasonry; connections between different jurisdictions depend solely on mutual recognition.

Estimates of the worldwide membership of Freemasonry in the early 21st century ranged from about two million to more than six.

The fraternity is administratively organised into independent Grand Lodges (or sometimes Grand Orients), each of which governs its own Masonic jurisdiction, which consists of subordinate (or constituent) Lodges.

The largest single jurisdiction, in terms of membership, is the United Grand Lodge of England (with local organisation into Provincial Grand Lodges possessing a combined membership estimated at 175,000). The Grand Lodge of Ireland claims it has approximately 19,000 members.

In the United States, there are 51 Grand Lodges (one in each state and the District of Columbia) which together have a total membership of around 875,000 according to the Masonic Service Association of North America.

Grand Orient de France, the largest jurisdiction in Continental Freemasonry in terms of membership, claims to have over 50,000 members.

Recognition, amity and regularity

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Exclusive Jurisdiction

Exclusive Jurisdiction is a concept whereby normally only one Grand Lodge will be recognised in any geographical area. If two Grand Lodges claim jurisdiction over the same area, the other Grand Lodges will have to choose between them, and they may not all decide to recognise the same one. (In 1849, for example, the Grand Lodge of New York split into two rival factions, each claiming to be the legitimate Grand Lodge. Other Grand Lodges had to choose between them until the schism was healed.) Exclusive Jurisdiction can be waived when the two overlapping Grand Lodges are themselves in amity and agree to share jurisdiction. For example, since the Grand Lodge of Connecticut is in amity with the Prince Hall Grand Lodge of Connecticut, the principle of Exclusive Jurisdiction does not apply, and other Grand Lodges may recognise both. Likewise, the five distinct kinds of lodges in Germany have nominally united under one Grand Lodge in order to obtain international recognition.

Regularity

Main article: Regular Masonic jurisdictions

Freemasons' Hall, London, c. 1809

Regularity is a concept based on adherence to Masonic Landmarks, the basic membership requirements, tenets and rituals of the craft. Each Grand Lodge sets its own definition of what these landmarks are, and thus what is Regular and what is Irregular (and the definitions do not necessarily agree between Grand Lodges). Essentially, every Grand Lodge will hold that its landmarks (its requirements, tenets and rituals) are Regular, and judge other Grand Lodges based on those. If the differences are significant, one Grand Lodge may declare the other "Irregular" and withdraw or withhold recognition.

The most commonly shared rules for Recognition (based on Regularity) are those given by the United Grand Lodge of England in 1929:

• The Grand Lodge should be established by an existing regular Grand Lodge, or by at least three regular Lodges.
• A belief in a supreme being and scripture is a condition of membership.
• Initiates should take their vows on that scripture.
• Only men can be admitted, and no relationship exists with mixed Lodges.
• The Grand Lodge has complete control over the first three degrees and is not subject to another body.
• All Lodges shall display a volume of scripture with the square and compasses while in session.
• There is no discussion of politics or religion.
• "Ancient landmarks, customs and usages" observed.

Other degrees, orders, and bodies

See also: Masonic bodies and List of Masonic rites

Blue Lodges, known as Craft Lodges in the United Kingdom, offer only the three traditional degrees. In most jurisdictions, the rank of past or installed master is also conferred in Blue/Craft Lodges. Master Masons are able to extend their Masonic experience by taking further degrees, in appendant or other bodies whether or not approved by their own Grand Lodge.

The Ancient and Accepted Scottish Rite is a system of 33 degrees, including the three Blue Lodge degrees administered by a local or national Supreme Council. This system is popular in North America, South America and in Continental Europe. In America, the York Rite, with a similar range, administers three orders of Masonry, namely the Royal Arch, Cryptic Masonry, and Knights Templar.

In Britain, separate bodies administer each order. Freemasons are encouraged to join the Holy Royal Arch, which is linked to Mark Masonry in Scotland and Ireland, but completely separate in England. In England, the Royal Arch is closely associated with the Craft, automatically having many Grand Officers in common, including H.R.H the Duke of Kent as both Grand Master of the Craft and First Grand Principal of the Royal Arch. The English Knights Templar and Cryptic Masonry share the Mark Grand Lodge offices and staff at Mark Masons Hall. The Ancient and Accepted Rite (similar to the Scottish Rite), requires a member to proclaim the Trinitarian Christian faith, and is administered from Duke Street in London. Conversely, the Societas Rosicruciana in Anglia is a fully independent esoteric organization that requires members be United Grand Lodge of England Master Masons.

In the Nordic countries, the Swedish Rite is dominant; a variation of it is also used in parts of Germany.

Ritual and symbolism

Main article: Masonic ritual and symbolism

Ottoman noble Ahmad Nami dressed in full Masonic attire in 1925

Example of Masonic symbols in Szprotawa Poland

Freemasonry structure showing the symbols associated with the organization

Freemasonry describes itself as a "beautiful system of morality, veiled in allegory and illustrated by symbols". The symbolism is mainly, but not exclusively, drawn from the tools of stonemasons – the square and compasses, the level and plumb rule, the trowel, the rough and smooth ashlars, among others. Moral lessons are attributed to each of these tools, although the assignment is by no means consistent. The meaning of the symbolism is taught and explored through ritual, and in lectures and articles by individual Masons who offer their personal insights and opinions.

According to the scholar of Western esotericism Jan A. M. Snoek: "the best way to characterize Freemasonry is in terms of what it is not, rather than what it is". All Freemasons begin their journey in the "craft" by being progressively "initiated", "passed" and "raised" into the three degrees of Craft, or Blue Lodge Masonry. During these three rituals, the candidate is progressively taught the Masonic symbols, and entrusted with grips or tokens, signs, and words to signify to other Masons which degrees he has taken. The dramatic allegorical ceremonies include explanatory lectures and revolve around the construction of the Temple of Solomon, and the artistry and death of the chief architect, Hiram Abiff. The degrees are those of "Entered apprentice", "Fellowcraft" and "Master Mason". While many different versions of these rituals exist, with various lodge layouts and versions of the Hiramic legend, each version is recognizable to any Freemason from any jurisdiction.

In some jurisdictions, the main themes of each degree are illustrated by tracing boards. These painted depictions of Masonic themes are exhibited in the lodge according to which degree is being worked and are explained to the candidate to illustrate the legend and symbolism of each degree.

The idea of Masonic brotherhood probably descends from a 16th-century legal definition of a "brother" as one who has taken an oath of mutual support to another. Accordingly, Masons swear at each degree to support and protect their brethren unless they have broken the law. In most Lodges, the oath or obligation is taken on a Volume of Sacred Law, whichever book of divine revelation is appropriate to the religious beliefs of the individual brother (usually the Bible in the Anglo-American tradition). In Progressive continental Freemasonry, books other than scripture are permissible, a cause of rupture between Grand Lodges.

History

Main article: History of Freemasonry

Origins

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate it to a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The 15th century also sees the first evidence of ceremonial regalia.

There is no clear mechanism by which these local trade organisations became today's Masonic Lodges. The earliest rituals and passwords known, from operative lodges around the turn of the 17th–18th centuries, show continuity with the rituals developed in the later 18th century by accepted or speculative Masons, as those members who did not practice the physical craft gradually came to be known. The minutes of the Lodge of Edinburgh (Mary's Chapel) No. 1 in Scotland show a continuity from an operative lodge in 1598 to a modern speculative Lodge. It is reputed to be the oldest Masonic Lodge in the world.

View of room at the Masonic Hall, Bury St Edmunds, Suffolk, England, early 20th century, set up for a Holy Royal Arch convocation

Alternatively, Thomas De Quincey in his work titled Rosicrucians and Freemasonry put forward the theory that suggested that Freemasonry may have been an outgrowth of Rosicrucianism. The theory had also been postulated in 1803 by German professor; J. G. Buhle.

The first Grand Lodge, the Grand Lodge of London and Westminster, later called the Grand Lodge of England, was founded on St John's Day, 24 June 1717, when four existing London Lodges met for a joint dinner. Over the next decade, most of the existing Lodges in England joined the new regulatory body, which itself entered a period of self-publicity and expansion. New lodges were created, and the fraternity began to grow.

During the course of the 18th century, as aristocrats and artists crowded out the craftsmen originally associated with the organization, Freemasonry became fashionable throughout Europe and the American colonies.

Between 1730 and 1750, the Grand Lodge endorsed several significant changes that some Lodges could not endorse. A rival Grand Lodge was formed on 17 July 1751, which called itself the "Antient Grand Lodge of England" to signify that these lodges were maintaining older traditions and rejected changes that "modern" Lodges had adopted (historians still use these terms – "Ancients" and "Moderns" – to differentiate the two bodies). These two Grand Lodges vied for supremacy until the Moderns promised to return to the ancient ritual. They united on 27 December 1813 to form the United Grand Lodge of England.

The Grand Lodge of Ireland and the Grand Lodge of Scotland were formed in 1725 and 1736, respectively, although neither persuaded all of the existing lodges in their countries to join for many years.

North America

Erasmus James Philipps, first Freemason in present-day Canada, Old Burying Ground (Halifax, Nova Scotia)

The earliest known American lodges were in Pennsylvania. The collector for the port of Pennsylvania, John Moore, wrote of attending lodges there in 1715, two years before the putative formation of the first Grand Lodge in London. The Grand Lodge of England appointed a Provincial Grand Master for North America in 1731, based in Pennsylvania, leading to the creation of the Grand Lodge of Pennsylvania.

In Canada, Erasmus James Philipps became a Freemason while working on a commission to resolve boundaries in New England and, in 1739, he became provincial Grand Master for Nova Scotia; Philipps founded the first Masonic lodge in Canada at Annapolis Royal, Nova Scotia.

Other lodges in the colony of Pennsylvania obtained authorisations from the later Antient Grand Lodge of England, the Grand Lodge of Scotland, and the Grand Lodge of Ireland, which was particularly well represented in the travelling lodges of the British Army. Many lodges came into existence with no warrant from any Grand Lodge, applying and paying for their authorisation only after they were confident of their own survival.

After the American Revolution, independent U.S. Grand Lodges developed within each state. Some thought was briefly given to organising an overarching "Grand Lodge of the United States," with George Washington, who was a member of a Virginian lodge, as the first Grand Master, but the idea was short-lived. The various state Grand Lodges did not wish to diminish their own authority by agreeing to such a body.

On April 30, 1789, George Washington took his oath of office at his first inauguration upon a bible belonging to St. John's Lodge No. 1 of New York. Originally, it was expected that Washington would bring his own Bible upon which to swear his oath of office, and there was some consternation when it turned out that no one had informed Washington to bring one. Thinking quickly, Jacob Morton, the Marshal of the Inauguration (and Master of St. John's Lodge), borrowed the Lodge's Bible for use in the ceremony. That bible has been known since as the George Washington Inaugural Bible, and is still in possession of St. John's Lodge No. 1 of the Grand Lodge of New York. Robert Livingston, Chancellor of the State of New York, also the first Grand Master of the Grand Lodge of Free and Accepted Masons of the State of New York, administered the oath. This event effectuated the establishment of the Executive Branch of the Federal Government of the United States, which had until then existed only virtually after the US Constitution become operational almost two months earlier, on March 4, 1789.

Jamaican Freemasonry

Freemasonry was imported to Jamaica by British immigrants who colonized the island for over 300 years. In 1908, there were eleven recorded Masonic lodges, which included three Grand Lodges, two Craft lodges, and two Rose Croix chapters. During slavery, the lodges were open to all "freeborn" men. According to the Jamaican 1834 census, that potentially included 5,000 free black men and 40,000 free people of colour (mixed race). After the full abolition of slavery in 1838, the Lodges were open to all Jamaican men of any race. Jamaica also kept close relationships with Masons from other countries. Jamaican Freemasonry historian Jackie Ranston, noted that:

Jamaica served as an arms depot for the revolutionary forces when two Kingston Freemasons, Wellwood and Maxwell Hyslop, financed the campaigns of Simón Bolívar, the Liberator, to whom six Latin American Republics owe their independence". Bolívar himself was a Mason, enjoying contacts with Brethren in Spain, England, France, and Venezuela until after gaining power in Venezuela, he prohibited all secret societies in 1828 and included the Freemasons.

On 25 May 2017, Masons around the world celebrated the 300th anniversary of the fraternity. Jamaica hosted one of the regional gatherings for this celebration.

Prince Hall Freemasonry

Main article: Prince Hall Freemasonry

Prince Hall Freemasonry exists because of the refusal of early American lodges to admit African Americans. In 1775, an African American named Prince Hall, along with 14 other African American men, was initiated into a British military lodge with a warrant from the Grand Lodge of Ireland, having failed to obtain admission from the other lodges in Boston. When the British military Lodge left North America after the end of the Revolution, those 15 men were given the authority to meet as a Lodge, but not to initiate Masons. In 1784, these individuals obtained a Warrant from the Grand Lodge of England (Moderns) and formed African Lodge, Number 459. When the two English grand lodges united in 1813, all U.S.-based Lodges were stricken from their rolls – largely because of the War of 1812. Thus, separated from both English jurisdiction and any concordantly recognised U.S. Grand Lodge, African Lodge retitled itself as the African Lodge, Number 1 – and became a de facto Grand Lodge. (This lodge is not to be confused with the various Grand Lodges in Africa.) As with the rest of U.S. Freemasonry, Prince Hall Freemasonry soon grew and organised on a Grand Lodge system for each state.

Unlike other fraternal orders, there was never any blanket rule against the admission of men based on their race. Each lodge and grand lodge had their own rules, both written and unwritten. A few non-Prince Hall lodges did admit Blacks, with Angelo Soliman being one notable Masonic personality of African descent. Nonetheless, widespread racial segregation in 19th- and early 20th-century North America made it difficult for African Americans to join Lodges outside of Prince Hall jurisdictions. Even if a lodge was willing to entertain non-White applicants, generally only a single anonymous vote could prevent someone from being admitted. Inter-jurisdiction recognition between traditional and Prince Hall U.S. Masonic authorities was also not forthcoming. As demonstrated by the case of the famous black boxer Jack Johnson, if word spread that a mainstream lodge had admitted a Black person, that lodge could potentially face sanction from other discriminatory lodges.

By the 1980s, such discrimination was a thing of the past. Today most (but not all) U.S. Grand Lodges recognise their Prince Hall counterparts, and the authorities of both traditions are working towards full recognition. The United Grand Lodge of England has no problem with recognising Prince Hall Grand Lodges. While celebrating their heritage as lodges of African Americans, Prince Hall is open to all men regardless of race or religion.

Emergence of Continental Freemasonry

Masonic initiation, Paris, 1745

English Freemasonry spread to France in the 1720s, first as lodges of expatriates and exiled Jacobites, and then as distinctively French lodges that still follow the ritual of the Moderns. From France and England, Freemasonry spread to most of Continental Europe during the course of the 18th century. The Grande Loge de France was formed under the Grand Mastership of the Duke of Clermont, who exercised only nominal authority. His successor, the Duke of Orléans, reconstituted the central body as the Grand Orient de France in 1773. Briefly eclipsed during the French Revolution, French Freemasonry continued to grow in the next century, at first under the leadership of Alexandre Francois Auguste de Grasse, Comte de Grassy-Tilly. A career Army officer, he lived with his family in Charleston, South Carolina from 1793 to the early 1800s, after leaving Saint-Domingue, now Haiti, during the years of the Haitian Revolution.

Freemasonry in the Middle East

Further information: Freemasonry in the Middle East

After the failure of the 1830 Italian revolution, a number of Italian Freemasons were forced to flee. They secretly set up an approved chapter of Scottish Rite in Alexandria, a town already inhabited by a large Italian community. Meanwhile, the French Freemasons publicly organised a local chapter in Alexandria in 1845. During the 19th and 20th century Ottoman Empire, Masonic lodges operated widely across all parts of the empire and numerous Sufi orders shared a close relationship with them. Many Young Turks affiliated with the Bektashi order were members and patrons of Freemasonry. They were also closely allied against European imperialism. Many Ottoman intellectuals believed that Sufism and Freemasonry shared close similarities in doctrines, spiritual outlook and mysticism.

Schism

The ritual form on which the Grand Orient of France was based was abolished in England in the events leading to the formation of the United Grand Lodge of England in 1813. However, the two jurisdictions continued in amity, or mutual recognition, until events of the 1860s and 1870s drove a seemingly permanent wedge between them. In 1868 the Supreme Council of the Ancient and Accepted Scottish Rite of the State of Louisiana appeared in the jurisdiction of the Grand Lodge of Louisiana, recognised by the Grand Orient de France, but regarded by the older body as an invasion of their jurisdiction. The new Scottish Rite body admitted Black people. The resolution of the Grand Orient the following year that neither colour, race, nor religion could disqualify a man from Masonry prompted the Grand Lodge to withdraw recognition, and it persuaded other American Grand Lodges to do the same.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor, which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

Not all French lodges agreed with the new wording. In 1894, lodges favouring the compulsory recognition of the Great Architect of the Universe formed the Grande Loge de France. In 1913, the United Grand Lodge of England recognised a new Grand Lodge of Regular Freemasons, a Grand Lodge that follows a similar rite to Anglo-American Freemasonry with a mandatory belief in a deity.

There are now three strands of Freemasonry in France, which extend into the rest of Continental Europe: –

• Liberal, also called adogmatic or progressive – Principles of liberty of conscience, and laicity, particularly the separation of the Church and State.
• Traditional – Old French ritual with a requirement for a belief in a Supreme Being. (This strand is typified by the Grande Loge de France).
• Regular – Standard Anglo-American ritual, mandatory belief in Supreme Being.

The term Continental Freemasonry was used in Mackey's 1873 Encyclopedia of Freemasonry to "designate the Lodges on the Continent of Europe which retain many usages which have either been abandoned by, or never were observed in, the Lodges of England, Ireland, and Scotland, as well as the United States of America". Today, it is frequently used to refer to only the Liberal jurisdictions typified by the Grand Orient de France.

The majority of Freemasonry considers the Liberal (Continental) strand to be Irregular, and thus withhold recognition. The Continental lodges, however, did not want to sever masonic ties. In 1961, an umbrella organisation, Centre de Liaison et d'Information des Puissances maçonniques Signataires de l'Appel de Strasbourg (CLIPSAS) was set up, which today provides a forum for most of these Grand Lodges and Grand Orients worldwide. Included in the list of over 70 Grand Lodges and Grand Orients are representatives of all three of the above categories, including mixed and women's organisations. The United Grand Lodge of England does not communicate with any of these jurisdictions and expects its allies to follow suit. This creates the distinction between Anglo-American and Continental Freemasonry.

Freemasonry and women

Main articles: Freemasonry and women and Co-Freemasonry

The status of women in the old guilds and corporations of medieval masons remains uncertain. The principle of "femme sole" allowed a widow to continue the trade of her husband, but its application had wide local variations, such as full membership of a trade body or limited trade by deputation or approved members of that body. In masonry, the small available evidence points to the less empowered end of the scale.

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, women began to be added to the Lodges of Adoption by their husbands who were continental masons, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States but distinguished the names of the degrees from those of male masonry.

Maria Deraismes was initiated into Freemasonry in 1882, then resigned to allow her lodge to rejoin their Grand Lodge. Having failed to achieve acceptance from any masonic governing body, she and Georges Martin started a mixed masonic lodge that worked masonic ritual. Annie Besant spread the phenomenon to the English-speaking world. Disagreements over ritual led to the formation of exclusively female bodies of Freemasons in England, which spread to other countries. Meanwhile, the French had re-invented Adoption as an all-female lodge in 1901, only to cast it aside again in 1935. The lodges, however, continued to meet, which gave rise, in 1959, to a body of women practising continental Freemasonry.

In general, Continental Freemasonry is sympathetic to Freemasonry among women, dating from the 1890s when French lodges assisted the emergent co-masonic movement by promoting enough of their members to the 33rd degree of the Ancient and Accepted Scottish Rite to allow them, in 1899, to form their own grand council, recognised by the other Continental Grand Councils of that Rite. The United Grand Lodge of England issued a statement in 1999 recognising the two women's grand lodges there, The Order of Women Freemasons and The Honourable Fraternity of Ancient Freemasons, to be regular in all but the participants. While they were not, therefore, recognised as regular, they were part of Freemasonry "in general". The attitude of most regular Anglo-American grand lodges remains that women Freemasons are not legitimate Masons.

In 2018, guidance was released by the United Grand Lodge of England stating that, in regard to transgender women, "A Freemason who after initiation ceases to be a man does not cease to be a Freemason". The guidance also states that transgender men are allowed to apply to become Freemasons.

Development and expansion

18th century Enlightenment

Goose and Gridiron, where the Grand Lodge of London and Westminster, later called the Grand Lodge of England, was founded.

During the Age of the Enlightenment in the 18th century, Freemasons comprised an international network of like-minded men, often meeting in secret in ritualistic programs at their lodges. They promoted the ideals of the Enlightenment and helped diffuse these values across Britain and France and other places. British Freemasonry offered a systematic creed with its own myths, values and set of rituals. It fostered new codes of conduct – including a communal understanding of liberty and equality inherited from guild sociability – "liberty, fraternity, and equality" Scottish soldiers and Jacobite Scots brought to the Continent ideals of fraternity which reflected not the local system of Scottish customs but the institutions and ideals originating in the English Revolution against royal absolutism. Freemasonry was particularly prevalent in France – by 1789, there were between 50,000 and 100,000 French Masons, making Freemasonry the most popular of all Enlightenment associations.

Jacob argues that Masonic lodges probably had an effect on society as a whole, for they "reconstituted the polity and established a constitutional form of self-government, complete with constitutions and laws, elections and representatives". In other words, the micro-society set up within the lodges constituted a normative model for society as a whole. This was especially true on the Continent: when the first lodges began to appear in the 1730s, their embodiment of British values was often seen as threatening by state authorities. For example, the Parisian lodge that met in the mid-1720s was composed of English Jacobite exiles. Furthermore, freemasons all across Europe made reference to the Enlightenment in general in the 18th century. In French lodges, for example, the line "As the means to be enlightened I search for the enlightened" was a part of their initiation rites. British lodges assigned themselves the duty to "initiate the unenlightened". Many lodges praised the Grand Architect, the masonic terminology for the divine being who created a scientifically ordered universe.

On the other hand, historian Robert Roswell Palmer noted that lodges operated separately and Masons politically did not act together as a group. American historians note that Benjamin Franklin and George Washington were leading Masons, but the significance of freemasonry in the revolution is a topic of debate. Daniel Roche contests freemasonry's claims for egalitarianism, writing that "the real equality of the lodges was elitist", only attracting men of similar social backgrounds.

In long-term historical perspective, Norman Davies has argued that Freemasonry was a powerful force in Europe, from about 1700 to the twentieth century. It expanded rapidly during the Age of Enlightenment, reaching practically every country in Europe, as well as the European colonies in the New World and Asia. Davies states, "In the nineteenth century and beyond it would be strongly associated with the cause of Liberalism." In Catholic lands it was anti-clerical and came under heavy attack from the Catholic Church. In the 20th century, it was suppressed by Fascist and Communist regimes. It was especially attractive to royalty, aristocrats and politicians and businessmen, as well as intellectuals, artists and political activists. Davies notes that prominent members included Montesquieu, Voltaire, Sir Robert Walpole, Wolfgang Amadeus Mozart, Johann Wolfgang von Goethe, Benjamin Franklin, and George Washington. Steven Bullock notes that in the late 18th century, English lodges were headed by the Prince of Wales, Prussian lodges by king Frederick the Great, and French lodges by royal princes. Emperor Napoleon selected his own brother as the Grand Master of France.

France

Further information: Freemasonry in France

In the 18th century, liberal French politicians met together in Masonic lodges to develop some of the Enlightenment ideas that dominated the French Revolution of 1789. Avner Halpern has traced French Freemasonry's major role in building France's first modern political party in 1901, the Radical Party. It used two Masonic devices: the "civil leadership model", which Freemasonry developed in late 19th century France, and the local Masonic congresses of the Grand Orient of France federations.

Russia

Further information: History of Freemasonry in Russia

Freemasons had been active in Russia in the 18th century, working to introduce Enlightenment ideals; however, they were increasingly suppressed by the government. According to Ludwick Hass, Freemasonry was officially illegal in Tsarist Russia, but would later be introduced by exiles who returned after the 1905 revolution. These individuals had been active Masons in Paris, where lodges were politically active in the new Radical Party. In Russia, the Freemasons supported constitutional liberalism, and maintained ties with France while simplifying many of the ceremonial rituals. Their secret meetings became a centre of progressive ideals, attracting politicians and activists. The lodges initially supported World War I, promoting close ties with France. Alexander Kerensky was an important Masonic activist who came to political power with the overthrow of the tsars, in 1917. The organization collapsed as the Bolsheviks took power and was again outlawed.

Italy

Further information: Freemasonry in Italy

According to Adrian Lyttelton, in the early 20th century, Freemasonry was an influential but semi-secret force in Italian politics; with a strong presence among professionals and the middle class across Italy, its appeal spread to the leadership of the parliament, public administration, and the army. The two main organisations were the Grand Orient and the Grand Lodge of Italy. They had around 25,000 members in some 500 lodges. Freemasons typically espoused anticlericalism and promoted unification. The Catholic Church was a vigorous opponent of unification, and thus of the Freemasons; various national governments would repeatedly alternate and backpedal between the anticlerical side and the Church side. Politically, they promoted Italian nationalism focused on unification and undermining the power of the Catholic Church. Freemasons took on the challenge of mobilizing the press, encouraging public opinion and the leading political parties in support of Italy's joining of the Allies of the First World War in 1914–1915. In 1919, they favoured a League of Nations to promote a new post-war, universal order based upon the peaceful coexistence of independent and democratic nations. In the early 1920s, many of Mussolini's collaborators, especially the leaders in organizing the March on Rome, were Masons. The lodges hailed fascism as the saviour of Italy from Bolshevism; however, Mussolini decided he needed to come to terms with the Catholic Church, in the mid-1920s, outlawing Freemasonry.

Latin America

The Spanish government outlawed Freemasonry in its overseas empire in the mid-18th century, and energetically enforced the ban. Nevertheless, many Freemasons were active in planning and plotting for independence. Leaders with Freemason membership included Grand Master Francisco de Miranda, José de San Martin, Simón Bolivar, Bernardo O'Higgins, and many others. The movement was important after independence was achieved in the 1820s. In Brazil, many prominent men were Freemasons, and they played a leading role in the abolition of slavery.

Mexico

Freemasons were leaders in liberalism and anti-clericalism in 19th and 20th-century Mexico. Members included numerous top leaders. The Freemasons were divided regarding relations with the United States, with a pro-U.S. faction supported by the American ambassador Joel Poinsett known as the "Yorkinos." According to historian Karen Racine, Freemasons in the presidency of Mexico included: Guadalupe Victoria, Valentín Gómez Farías, Antonio López de Santa Anna, Benito Juárez, Sebastián Lerdo de Tejada, Porfirio Díaz, Francisco I. Madero, Venustiano Carranza, Plutarco Elías Calles, Lázaro Cárdenas, Emilio Portes Gil, Pascual Ortiz Rubio, Abelardo L. Rodríguez, and Miguel Alemán Valdés.

China

The first lodge formed in China was the Amity Lodge which constituted at Canton in 1767. In 1875, District Grand Lodge of China split into two Districts, Northern China, and Hong Kong and South China. During the second world war, All Masonic activity in Hong Kong was brought to a halt due to the Japanese invasion. After the 1949, the new China government (Communist) established, some lodges in China moved to Hong Kong or closed due to lack of new candidates.

Hong Kong

Royal Sussex Lodge No. 501 was the first lodge established in Victoria City of Hong Kong on 29 April 1844.

For the English Constitution, Provincial or District Grand Lodge name in Hong Kong Changed as following:

• 1847–1866, Provincial Grand Lodge of China
• 1866–1875, District Grand Lodge of China
• 1875–1963, District Grand Lodge of Hong Kong and South China
• 1963–present, District Grand Lodge of Hong Kong and the Far East

For the Scottish Constitution, District Grand Lodge name in Hong Kong Changed as following:

• 1905–1958, District Grand Lodge of Hong Kong and South China
• 1958–present, District Grand Lodge of the Far East

For the Irish Constitution, Provincial or District Grand Lodge name in Hong Kong Changed as following:

• 1933–1938, District Grand Inspector
• 1938–1947, Grand Inspector
• 1947–1954, Grand Inspector for Hong Kong and China
• 1954–1967, Grand Inspector for Hong Kong, China and Malaya
• 1967–1988, грандиозный инспектор на Дальний Восток
• 1988 -Present, провинциальная Великая Ложа Дальнего Востока

Теперь в окружном Большом Ложе Гонконга и Дальне -Востоке, Объединенной Ложа Англии, есть 19 (конституционные) домики, и встречаются в Зетланд -Холле , Гонконг:

• Cathay Lodge № 4373
• Коринфская домика амой № 1806
• Foochow Lodge № 1912
• Harriers Lodge № 9882
• Гонконг и Дальний Восточный округ Гранд Стюардс Лодж № 9879
• Ложа Лука Пан № 9387
• Звезда Lodge of Southern China № 2013
• Пол Чатер Лодж установленных мастеров № 5391
• Настойчивость Ложа Гонконга № 1165
• Ротарианская Ложа Гонконга № 9378
• Royal Sussex Lodge № 501
• Ложа Святого Павла № 9718
• Сент -Джозеф и Ла Салле № 10050
• Swatow Lodge № 3705
• Клубная ложа № 9880
• United Service Lodge № 1341
• Университетская домика Гонконга № 3666
• Виктория Ложа Гонконга № 1026
• Zetland Lodge № 525

Rising Sun Lodge № 1401 - это собрание Лоджа в Кобе, Япония и под юрисдикцией районной Великой Ложи Гонконга и Дальнего Востока, а не в Великой Ложе Японии. В результате в настоящее время находятся 20 домик под окружной Великой Ложей Гонконга и Дальнего Востока.

Антимасонство

Основная статья: Антимасонство

Масонский храм Санта -Крус -де -Тенериф , один из немногих масонских храмов, которые пережили диктатуру Франко в Испании

Антимасонство (альтернативно называемое антифремосонство ) было определено как «противодействие масонству», Но нет однородного антиманического движения. Антимасонство состоит из широко различной критики со стороны разнообразных (и часто несовместимых) групп, которые в той или иной форме являются враждебными по отношению к масонству. Критики включали религиозные группы, политические группы и теоретики заговора , в частности, те, кто поддерживает масонские теории заговора или теорию иудео-масонического заговора . Некоторые выдающиеся анти-масоны, такие как Неста Хелен Вебстер (1876–1960), подвергли исключительно критике «континентальная масонство», рассматривая «обычную кладку» почетную ассоциацию.

Было много раскрытий и разоблачений, датируемых еще в 18 веке. Они часто не имеют контекста, может быть устарел по разным причинам, или может быть прямым обманом со стороны автора, как в случае с оулином .

Эти обманы и разоблачения часто становятся основой для критики масонства, часто религиозной или политической по своей природе или основаны на подозрении в коррумпированном заговоре какой -либо формы. Политическая оппозиция, возникшая после американского « дела Моргана » в 1826 году, породила термин антимасонство , который до сих пор используется в Америке сегодня, как масонами, ссылаясь на своих критиков, так и в качестве самоосудителя самими критиками сами Полем

Религиозная оппозиция

Масонство вызвало критику со стороны теократических государств и организованных религий, которые считают, что оно конкурирует с религией или воспринимает взгляды или практику братства как гетеродоксальные ; Это также долгое время было целью теорий заговора , которые утверждают, что масонство является оккультной и злой силой.

Христианство и масонство

Основная статья: Христианское отношение к масонству

Хотя члены различных конфессий ссылаются на возражения, определенные христианские конфессии имели громкое негативное отношение к масонству, запрещению или отговариванию своих членов от масонов. Деноминацией с самой длинной историей возражений против масонства является католическая церковь . Возражения, выдвинутые католической церковью, основаны на утверждении, что масонство преподает натуралистическую деистическую религию, которая находится в конфликте с церковной доктриной . Более 600 папских заявлений было выпущено против масонства. Первым был Папа Климент XII в Deminenti Apostolatus , 28 апреля 1738 года; Самым последним был Папа Франциск в письме Дикастера для доктрины веры 13 ноября 2023 года.

Кодекс законодательства 1917 года явно заявил, что присоединение к масонству влечет за собой автоматические отлучения и запрещено книги в пользу масонства.

В 1983 году церковь выпустила новый кодекс канонического права . В отличие от своего предшественника, Кодекс канонического закона 1983 года явно не назвал масонских орденов среди тайных обществ, которые он осуждает. В нем говорится: «Человек, который присоединяется к ассоциации, которая выступает против церкви, должен быть наказан справедливым наказанием; тот, кто продвигает или вступает в должность в такой ассоциации, должен быть наказан запретом » . Это названо упущением масонских орденов заставило как католиков, так и масонов полагать, что запрет на католики становятся масонами, возможно, был снят, особенно после воспринимаемой либерализации Ватикана II . Однако этот вопрос был прояснен, когда кардинал Джозеф Ратцингер (позже папа Бенедикт XVI ), как префект общины для доктрины веры , выпустил декларацию о масонских ассоциациях , в которой говорится: «... Негативное решение Церкви в отношении рассмотрения относительно относится Масонской ассоциации остается неизменной, так как их принципы всегда считались непримиримыми с доктриной церкви, и поэтому членство в них остается запрещенным. В масонских ассоциациях находятся в состоянии серьезного греха и могут не получить святое причастие ». В 2023 году папа Франциск подтвердил запрет на то, что католики становятся масонами, заявляющими «[...] непримиримость между католической доктриной и масонством [...]» В ответ на Джулито Кортес , епископ Dumanguete , который изложил обеспокоенность по поводу растущего числа масонов на Филиппинах . Возобновленный запрет привел как Кодекс Canon Law 1983 года , а также руководящие принципы, сделанные епископс -конференцией в 2003 году. Со своей стороны, масонство никогда не возражало против того, чтобы католики присоединялись к их братству. Эти грандиозные домики в Объединенной Великой Ложе Англии отрицают претензии Церкви, заявляя, что «масонство не стремится заменить религию масона или заменить ее».

В отличие от католических обвинений в рационализме и натурализме, протестантские возражения с большей вероятностью основываются на обвинениях в мистике , оккульзме и даже сатанизме . Масонский ученый Альберт Пайк часто цитируется (в некоторых случаях неправильно цитируется протестантскими анти-масонами как авторитетом положения масонства по этим вопросам. Тем не менее, Пайк, хотя и, несомненно, узнал, не был представителем масонства и также был спорным среди масонов в целом. Его сочинения представляли только его личное мнение, и, кроме того, мнение, основанное на взглядах и понимании южного масонства в конце 19 -го века США. Примечательно, что его книга несет в предисловии форму отказов от его собственной Великой Ложи. Ни один голос никогда не говорил на всем масонстве.

В 1993 году Совет по домашней миссии Южной баптистской конвенции определил, что некоторые части масонства несовместимы с христианством, в то время как другие совместимы, заключая, что участие в масонстве следует считать «вопросом личного совести». Тема масонства остается спорной в рамках конвенции. Джеймс Л. Холли, президент Миссии и Министерства для мужчин, опубликовал серию книг с тремя томами под названием «Южная баптистская конвенция и масонство», критикуя доклад Южной баптистской конвенции в дополнение к влиянию Гэри Лизера, тогдашнего директора Межконфессиональный факультет Совета по миссии Северной Америки . Гэри Лизер опубликовал «Фундаментализм и масонство», утверждая, что обсуждение конвенции о масонстве находилось под влиянием консервативного возрождения Южной баптистской конвенции .

Free Methodist Church Основатель BT Робертс был вокальным противником масонства в середине 19 -го века. Робертс выступил против общества по моральным соображениям и заявил: «Бог ложи не является богом Библии ». Робертс полагал, что масонство было « загадкой » или «альтернативной» религией и призвал его церковь не поддерживать министров, которые были масонами. Свобода от секретных обществ - одна из «свобод», на которых была основана свободная методистская церковь.

С момента основания масонства многие епископы англиканской церкви были масонами, включая архиепископа Джеффри Фишера . В прошлом немногие члены англиканской церкви видели бы какой -либо несоответствие одновременно придерживаться англиканского христианства и практики масонства. В последние десятилетия, однако, оговорки о масонстве увеличились в рамках англиканства, возможно, из -за растущей известности евангельского крыла церкви. Бывший архиепископ Кентерберийский , доктор Роуэн Уильямс , казалось, питался некоторыми оговорками о масонском ритуале, стремясь избежать совершения преступлений для масонов внутри и за пределами Англии. В 2003 году он считал необходимым извиниться перед британскими масонами после того, как он сказал, что их убеждения несовместимы с христианством и что он запретил назначение масонов на старшие посты в своей епархии, когда он был епископом Монмута.

В 1933 году Православная церковь Греции официально заявила, что, будучи масоном, представляет собой акт отступничества и, таким образом, до тех пор, пока он не раскаивается, лицо, связанное с масонством, не может принять участие в Евхаристии . Это было в целом подтверждено по всей восточной православной церкви. Православная критика масонства соглашается как с католическими, так и протестантскими версиями: «Масонство не может быть совместимо с христианством, поскольку это секретная организация, актерская деятельность и преподавание в тайне, секретном и обоснованном рационализме».

Регулярное масонство традиционно не отвечало на эти утверждения, помимо часто повторяемого утверждения, что масонство явно придерживается принципа, что «масонство не является религией, ни заменой религии. Отдельное собственное название для божества в масонстве. "

Христианские мужчины, которые были обескуражены от присоединения к масонам своими церквями или которые хотели более религиоцентрическое общество, присоединились к аналогичным братским организациям, таким как Рыцари Колумбуса и рыцари Петра Клавера для католиков и Королевское черное учреждение для протестантов, Хотя эти братские организации были «частично организованы в стиле и используют много символов масонства».

Есть некоторые элементы масонства храма ритуалах мормонизма . в

Ислам и масонство

Османский халиф Махмуд я запретил масонству в Османской империи в 1748 году и с тех пор масонство было приравнено к атеизму в Османской империи и более широком исламском мире.

Многие исламские антиманические аргументы тесно связаны с теориями антисемитского заговора , хотя и другие критические замечания, такие как связывание масонства с аль-Масих Ад-Даджалом (ложный Мессия в Исламском Писании). Сирийский - египетский исламский богослов Мухаммад Рашид Рид (1865–1935) сыграл решающую роль в приведении оппозиции к масонству во всем исламском мире в начале двадцатого века. Под влиянием Рида исламские антимасоны утверждают, что масонство продвигает интересы евреев по всему миру и что одной из его целей является уничтожение соединения мечети аль-Акса , чтобы восстановить храм Соломона в Иерусалиме . Благодаря своему популярному пан-исламскому журналу «Аль-Манар» Рашид Рида распространил антимазонические идеи, которые напрямую повлияют на братство мусульман и последующие исламистские движения, такие как ХАМАС . В статье 28 своего завета ХАМАС заявляет, что масонство, Ротари и другие подобные группы «работают в интересах сионизма и в соответствии с его инструкциями ...»

Несколько преимущественно мусульманских стран запретили масонство в своих границах, а другие - нет. Турция и Марокко создали грандиозные домики, в таких странах, как Малайзия и Ливан , Существуют районные великие домики, работающие по ордеру от установленной Великой Ложи. В 1972 году в Пакистане Зульфикар Али Бхутто , тогдашний премьер -министр Пакистана , ввел запрет на масонство. Здания Лоджа были конфискованы правительством.

Масонские ложи существовали в Ираке еще в 1917 году, когда была открыта первая домика под Объединенной Великой Ложей Англии (Ugle). Девять ложь под Углом существовали к 1950 -м годам, и в 1923 году была сформирована шотландская ложа. Однако позиция изменилась после революции, и все ложи были вынуждены закрыться в 1965 году. Эта позиция была позже укреплена при Саддаме Хусейне ; Смертная казнь была «предписана» для тех, кто «продвигает или признает сионистские принципы, включая масонство, или кто связывает [сами] с сионистскими организациями».

Политическая оппозиция

См. Также: Антимасонство

В 1799 году английское масонство почти остановилось из -за парламентской прокламации. После Французской революции Закон о незаконных обществах запретил любые собрания групп, которые требовали, чтобы их члены приняли присягу или обязательство.

Великие мастера как современных, так и древних великих домиков призвали премьер -министра Уильяма Питта (который не был масоном) и объяснили ему, что масонство является сторонником закона и законно создал полномочия и очень вовлечена в благотворительную работу. В результате масонство было специально освобождено от условий Закона, при условии, что каждый секретарь каждого частного ложи размещался с местным «клерком мира», список членов его домики раз в год. был отменен обязательство положения Это продолжалось до 1967 года, когда парламент .

Масонство в Соединенных Штатах столкнулось с политическим давлением после похищения Уильяма Моргана 1826 года и его последующего исчезновения. Сообщения о «деле Моргана» вместе с оппозицией Джексоновской демократии (Эндрю Джексон был выдающимся масоном), помогли создать анти-масоническое движение. Была сформирована недолговечная антимазонная партия , которая выставила кандидатов на президентские выборы 1828 и 1832 годов.

Лодж в Эрланген, Германия. Первая встреча после Второй мировой войны с гостями из нас, Франции и Чехословакии, 1948 года.

В Италии масонство стало связано со скандалом, касающимся пропаганды Due Lodge (он же P2). Эта ложа была зафрахтована Grande Oriente D'Italia в 1877 году в качестве домики для посещения масонов, которые не могут посетить свои собственные домики. Под руководством Лицио Гелли в конце 1970 -х годов P2 стал вовлеченным в финансовые скандалы, которые почти обанкротили банк Ватикана . Однако к этому времени Лодж действовал независимо и нерегулярно, поскольку Grand Orient отменил свою хартию и исключила Гелли в 1976 году.

Теоретики заговора давно связаны масонства с новым мировым порядком и иллюминатами и утверждают, что масонство как организации либо склонна к мировому господству, либо уже тайно контролирует мировую политику. Исторически масонство привлекло критику и подавление от обоих политически крайних правых (например, нацистская Германия ) и дальние левые (например, бывшие коммунистические государства в Восточной Европе).

Масонство рассматривается с недоверием даже в некоторых современных демократиях. В Великобритании масоны, работающие в системе правосудия, таких как судьи и полицейские, должны были раскрыть свое членство с 1999 по 2009 год. В то время как парламентское расследование установило, что не было никаких доказательств проступка, правительство полагало, что потенциальная лояльность масонов поддержать коллеги -масонов должна быть прозрачной для общественности. Политика требования заявителей о декларации масонского членства для судебной должности (судьи и магистратов) была закончена в 2009 году министром юстиции Джеком Соломом (который инициировал требование в 1990 -х годах). Солома заявила, что правило считалось непропорциональным, поскольку в результате масонов не было показано никаких нарушений или злоупотребления служебным положением.

Масонство является успешным и спорным во Франции. По состоянию на начало 21 -го века членство растет, но отчет о нем в популярных СМИ часто негативно.

В некоторых странах антимасонство часто связано с антисемитизмом и антиционизмом . Например, в 1980 году иракской юридической и уголовной кодекса была изменена Саддама Хусейна правящая партия , что позволило бы «продвигать или признавать сионистские принципы, включая масонство, или которые связывают [сами] с сионистскими организациями» Полем Профессор Эндрю Прескотт из Университета Шеффилда пишет: «По крайней мере, со времени протоколов старейшин Сиона антисемитизм пошел рука об руку с антимасонством, поэтому неудивительно, что обвинения в том, что 11 сентября были сионистским заговором, заговором сопровождались предположениями о том, что атаки были вдохновлены масонским мировым порядком ».

Холокост

Основная статья: жертвы Холокоста, § Масоны

См. Также: Чери Свобода и удаление масонства

Забыть-я-не

Сохраненные записи Рейхсишерхейтшауптэмта ( Главный офис безопасности Рейх) показывают преследование масонов во время Холокоста . RSHA AMT VII (письменные записи), под наблюдением профессора Франца шести , отвечал за «идеологические» задачи, с помощью которых было означало создание антисемитской и антимазонной пропаганды. В то время как число жертв не известно, историки, по оценкам, от 80 000 до 200 000 масонов были убиты под нацистским режимом . Заключенные из масонских концентрационных лагерей были классифицированы как политические заключенные и носили перевернутый красный треугольник . Гитлер полагал, что масоны уступили евреям, сговорившимся против Германии.

Маленький синий цветок Farge-Me-not Grand Lodge был впервые использован Sonne Zur в 1926 году в качестве масонской эмблемы на ежегодном съезде в Бремене , Германия. В 1938 году был выбран значок «Не забывать», сделанный на той же фабрике, что и масонский значок, был выбран для нацистской партии «Винтерхилфворк» , ежегодную благотворительность благотворительного благосостояния националистического народа (отделение благосостояния нацистской партии). Это совпадение позволило масонам носить значок Farget-me-not как секретный признак членства.

После Второй мировой войны цветок Farting-me-not снова использовался в качестве масонской эмблемы в 1948 году на первом ежегодном съезде Объединенных Грандж Германии в 1948 году. Значок теперь иногда носят в пальто фримазонами вокруг Мир, чтобы помнить всех, кто пострадал во имя масонства, особенно во время нацистской эры.

Смотрите также

• Список масонов - списки заметных масонов
• Список общих братств
• Братский орден - братство, организованное как порядок
• Секретное общество
• Ко-фреймасонство
• Масонство под второй французской империей

Дальнейшее чтение

Дополнительная информация: масонство во Франции § Библиография

• Belton, John L., et al. Масонство в контексте: история, ритуал, споры (Lexington Books, 2004) онлайн .
• Бергер, Иоахим. «Великий разрыв: трансатлантический брат и масонский интернационализм, ок. 1870 - C. 1930». Атлантические исследования 16,3 (2019): 405–422.
• Дики, Джон. Ремесло: как масоны сделали современный мир (Publicaffairs, 2020).
• Фоцдар, Вахид. «Эта великая первобытная и фундаментальная религия»: превращение масонства в британский имперский культ ». Журнал мировой истории 22#3 (2011), с. 493–525. онлайн
• Хэмилл, Джон. Ремесла: история английского масонства (1986)
• Harland-Jacobs, Джессика Л. Строители империи: масоны и британский империализм, 1717–1927 (2007)
• Хоффманн, Стефан-Людвиг. Масонство и Германское гражданское общество, 1840–1918 (U of Michigan Press, 2007).
• Джейкоб, Маргарет С. Жизнь Просвещения: масонство и политика в Европе восемнадцатого века (1991)
• Джейкоб, Маргарет С. Происхождение масонства: факты и фикции (U of Pennsylvania Press, 2007).
• Джейкоб, Маргарет и Мэтью Кроу. «Масонство и просветление». В Справочнике по масонству (Brill, 2014) с. 100–116. онлайн
• Лозель, Кеннет. «Масонство и католическое просветление во Франции восемнадцатого века». Журнал современной истории 94.3 (2022): 499–536. онлайн
• Önnerfors, Andreas. Масонство: очень короткое представление Oxford University Press, 2017) ( .
• Расин, Карен. «Масонство» в Майкл С. Вернер, изд. Энциклопедия Мексики: история, общество и культура (Фицрой Дирборн, 1997) 1: 538–540.
• Ридли, Джаспер. Масоны (1999), широкая глобальная популярная история.
• Сноэк Ян А.М. и Хенрик Богдан. «История масонства: обзор» в Богдане и Сноке, ред. Справочник по масонству (Brill, 2014) Ch. 2 стр. 13–32. онлайн
• Стивенсон, Дэвид. «Четыреста лет масонства в Шотландии». Шотландский исторический обзор, 90#230 (2011), с. 280–295. онлайн
• Стивенсон, Дэвид. Первые масоны. Ранние ложи Шотландии и их члены (1988)
• Weisberger, R. William et al. Масонство по обе стороны Атлантики: очерки, касающиеся ремесла на Британских островах, Европе, Соединенных Штатах и ​​Мексике (2002), 969 стр.
• Вайсбергер, Р. Уильям. Спекулятивный масонство и просветление: исследование ремесла в Лондоне, Париже, Праге и Вене (издательство Колумбийского университета, 1993) 243 стр.

Соединенные Штаты

• Баллок, Стивен С. Революционное братство: масонство и трансформация американского социального порядка, 1730–1840 (UNC Press Books, 2011).
• Формизано, Рональд П. и Кэтлин Смит Кутоловски. «Противомасонство и кладка: генезис протеста, 1826–1827». Американский квартал 29,2 (1977): 139–165. онлайн
• Хакетт, Дэвид Дж. Эта религия, в которой все мужчины согласны: масонство в американской культуре (U of California Press, 2015)
• Hinks, Peter P. et al. Все мужчины свободны и братья: очерки об истории афроамериканского масонства (Cornell Up, 2013).
• Кантровиц, Стивен. «Предназначен для лучшего правительства человека»: политическая история афроамериканского масонства в эпоху эмансипации ». Журнал американской истории 96#4, (2010), с. 1001–1026. онлайн ​
• Weisberger, R. William et al. Масонство по обе стороны Атлантики: очерки, касающиеся ремесла на Британских островах, Европе, Соединенных Штатах и ​​Мексике (2002), 969pp
• Йорк, Нил Л. «Масоны и американская революция». Историк 55#2 (1993), с. 315–330. онлайн

Историография и память

• Джейкоб, Маргарет. «Радикальное просвещение и масонство: где мы сейчас». REHMLAC: Журнал исторических исследований латиноамериканцев и карибского фримасонства 1 (2013): 11–25. Онлайн ​

Внешние ссылки

• «Масонство» . Encyclopædia Britannica (11 -е изд.). 1911.
• Сеть Хирама архивировала 29 сентября 2007 года на машине Wayback в университете Брэдфорда. База данных пожертвованного масонского материала.
• Масонские книги онлайн из Pietre-Stones Review freemasonry
• Конституции свободных масонов (1734), Джеймс Андерсон, Бенджамин Франклин, Пол Ройстер. Организовано библиотеками в Университете Небраски-Линкольн
• Тайны бесплатной масонства Уильяма Моргана из Project Gutenberg
• Законодательное расследование масонства (1832) в интернет -архиве , OCLC   1560509
• Объединенная Великая Ложа Англии библиотека и музей масонства архивировал 27 мая 2019 года в The Wayback Machine , Лондон
• Статьи о иудаизме и масонстве
• Анти-масонство: точки зрения архивированы 19 мая 2019 года на машине Wayback -масонский веб-сайт Эдварда Л. Кингса
• Международный порядок со-фримастеров человеческий закон