The Future of Freemasonry in Denmark E-Book

Bent Okholm

• Herausgeber: Books on Demand
• Kategorie: Geisteswissenschaft
• Sprache: Englisch

Seitenzahl: 536

Veröffentlichungsjahr: 2023

Beschreibung

The Future of Freemasonry in Denmark talks about what Freemasonry is, but also what it is not . Read about what it is that attracts more than 6 million men around the world, and read about the valuesof Freemasonry, its attitudes and relationship with today's society. Danish Freemasonry differs in important respects from international Freemasonry. Despite a ban on political and religious interference which has been in place for many years, these two areas have had a profound impact on the situation in Denmark today. Things in Denmark have gone wrong. The reader will gain an understanding of why this is and what can happen when people who do not have the right skills are given power. The second part of the book deals with the development of Freemasonry in Denmark with an emphasis on the last 60 years - including an introduction to someone who was both a great asset to the development of Freemasonry, but who also the focus of newspaper headlines here and abroad, including an article in The Telegraph under the headline, "The mysterious Mr Larsen: MI5 spy, terrorist or Walter Mitty fantasist?" Finally, the book raises the question of whether Freemasonry, as we know it and as it has been present in Denmark for the past 273 years, faces growth or decline.

Leseprobe

“A story is, after all, a conversation between the teller and the

listener,

and a teller can only tell as far as his abilities reach,

and a reader can only read, as long as what is written in his soul

reaches out.”

Prelude to Labyrinth of the Spirits by Julián Carax

Special and loving thanks to my wife Lisbeth and our children, Line

and Lars, who have had to do without me for periods in favour of my

interest in Freemasonry.

Warm thanks are also due to those of my Masonic Brethren and

friends who have made valuable contributions in many ways and

made my Masonic journey so positive and this book project possible.

Contents

Introduction

Part 1: Freemasonry – its values and concepts

1 How I came into Freemasonry

2 Freemasonry

3 Masonic Systems and Grand Lodges

4 Freemasonry in Denmark

5 My own background

Part 2: Freemasonry’s present course and choice of future

6 Danish Freemasonry in recent times

7 Freemasonry in Denmark before 1961

8 Regular and recognised Danish Freemasonry after 1961

9 From harmony to disharmony

10 Relations with the outside world in recent times

11 Absolute power or

12 The trial

13 Danish Masonic organisations after 2007

14 Some challenges in Danish Freemasonry?

15 Choosing the future – growth or decline?

16 Development at Home

17 International development

18 For those interested in Freemasonry

Epilogue

Glossary of terms

Appendices

Introduction

For a number of years, I have wanted to write a book about my more than 30 years in Freemasonry and my interest in Masonic matters.

I am writing both for readers who already know about the subject and for anyone who wants to satisfy their curiosity. My aim is to spread knowledge and break down prejudices about Freemasonry. To help readers who are not already familiar with the subject, a glossary of terms is included at the back of the book.

The first part explains what Freemasonry is about, its relationship to society and to religion, as well as the values it promotes and some important concepts. The reader will be introduced to my background and to my journey into Freemasonry. Furthermore, some relevant Masonic bodies in Denmark will be mentioned, along with related organisations and systems.

The second part of the book deals with the progress of Freemasonry in Denmark, with an emphasis on what has happened during the 60-year period since 1960 – a time when important decisions were taken. In the meantime, the international Masonic community turned a blind eye to the weird and conflict-prone structure of Masonic organisations they didn’t understand. It shows the need for realignment with already established principles and for adaptation to a modern society. The reader will be introduced to someone who had a profound influence on the progress of Craft Freemasonry within “The Antient Fraternity of Free and Accepted Masons” (The Antient Fraternity).1 It transpired that he was not the person he claimed to be but was in fact a fraud with a questionable background. This exposure led to a number of unexpected consequences. From a general confidence in the values of Freemasonry, there was a sudden realisation of what can happen when people are given power that they are not capable of handling. Readers may like to refer to the Appendices as they read Part 2 as the Appendices contain a lot of useful background information.

My time in Freemasonry is relatively brief compared with that of several others, but I hope you will find that my story is worth reading. With a journalist’s need to take a look behind the scenes, I have chosen to explain a number of elements which characterise a view of life shared by more than six million men, but I have also chosen to respect issues which do not need to be disclosed.

My dear uncle spent 79 good years in Danish Freemasonry. During that time, it became an integral part of his life. At the end, he could look back on a life of honour and integrity, one that was full of humility and respect for life in general, a life shaped by his Masonry, one that was full of humility and respect for life in general, a life shaped by his Masonry. I read extracts from my manuscript to him and told him about my project, to which he gave his full support.

The story is based on my memories and a series of conversations. Some of the material has been taken from an analysis of literature (to which references are given); the remainder is an expression of my own experiences. And, of course, along the way, I have been met with: “If you do not have anything good to say, then please keep quiet!” Despite this, I have felt it important to say what a number of people would prefer to be left unsaid. Someone else commented: “Whatever you do, stand your ground – you are a responsible person.”

Over the years, many negative opinions about Freemasonry have been presented – particularly in the media. Sometimes, these views stem from a lack of knowledge or understanding of the essential facts about Freemasonry and because Masonic organisations have not been open about them. Another reason lies in the sensationalist reporting of journalists. The press periodically carries so-called “revelations” in articles about secret rituals, and stories built on scant information in the hunt for a “scoop”.

The reputation of Danish Freemasonry has been tarnished. But Freemasonry does not deserve the abuse it has received. My story will explain the realities, from first-hand experience and extensive research. When I came up with the idea for this book, I sought support from several journalists – but they weren’t interested and left me with the impression that it was a subject they wouldn’t touch. It was often clear that they had difficulty understanding the subject – although, to be fair, that is not surprising because it is vast in its scope. I decided to go ahead. Due to fantastic support from various individuals, for which I am very grateful, the project has been realised.

I have tried to create a structure for this enormous, inexhaustible subject which I hope will also be accessible to readers who do not have specialist knowledge but are simply curious.

The four essential reasons I took up my pen are these:

1. Love for the Masonic idea and thought

Freemasonry has given a large group of men – including myself – good experiences, friendships and opportunities for personal progress. I would like to see that continue in the future and for an increasing group of men to be able to share the philosophy behind it. This book will explain how Freemasonry can influence a member’s personal progress.

2. Freemasonry is not secret and it deserves to be better known

Many people are under the false impression that Freemasonry is secret and that Brethren are not allowed to talk about it. However, the vow of secrecy taken by the Brethren during their initiation applies only to signs/words etc and to experiences in connection with the ceremonies, the content of which is therefore not dealt with or discussed in this book. It is, however, legitimate to talk about what Freemasonry is about. This book deals with that topic in particular.

3. The desire to talk about the historical progress of Danish Freemasonry

Freemasonry in Denmark has, since its inception in 1743 until today, undergone a development which differs from the development of Freemasonry in most other places in the world in a number of important aspects. The historical progress will be reviewed, focusing on what has happened over the last 60 years or more and assessing the current status of Freemasonry in Denmark.

4. The present and future organisational structure of Danish Freemasonry

The framework of Freemasonry in Denmark is different from the organisational structures in most other parts of the world. It is apparent that some Danish Brethren have difficulty understanding Masonic philosophy or have not learned to use the principles and teachings that Freemasonry offers. My book makes suggestions for future progress. Essentially, I want to do what I can to enable the ideals of Freemasonry gain acceptance – and thus enable Danish Freemasonry to develop in the way it was originally intended.

Freemasonry has been surrounded by secrecy and mystery for many years. However, this has changed in recent years in a positive direction. If my goal is to ensure understanding and respect, I have my work cut out – but the process is underway.

It is my hope that this will contribute to an understanding of Danish Freemasonry which, in the future, must adapt to become to more contemporary – in particular, without the religious and political elements, but in line with what prevails in the global Masonic world. The ideal scenario would be for all organisations to operate independently. Based on the Masonic ideals, all Brethren should have the same opportunity to meet and co-operate with respect for each other’s values and with an attitude that promotes harmony.

I would like to express my heartfelt thanks to all those who have contributed to the completion of this project. Without your support, it would probably never have come to fruition.

1Det Danske Frimurerlaug af GF & AM (The Antient Fraternity in Denmark), later known as The Antient Fraternity.

The scope of this book

This book deals with mainstream, regular and recognised Freemasonry in Denmark, its history and the current situation. The emphasis is on the period over the past 60 years.

I am, of course, aware that there are other Masonic Lodges and systems in Denmark, beyond those described. However, because they are outside the scope of this book, they are not included.

The description of what Freemasonry is and what it stands for is based on Craft Freemasonry, also called World Freemasonry, because it is the foundation of all regular and recognised Masonic systems and the most widespread system in the world.

Masonry in Denmark is represented by three systems:

Craft Freemasonry according to the English system is practised by:

Det Danske Frimurerlaug af Gamle, Frie og Antagne Murere

(The Antient Fraternity of Free and Accepted Masons), referred to as

The Antient Fraternity

Storlogen af Gamle Frie og Antagne Murere af Danmark

(The Grand Lodge of Ancient Fraternity of Free and Accepted Masons of Denmark), referred to as

The Regular Grand Lodge

The Schröder Rite which comes from Germany is practised by:

Johanneslogeforbundet

A.G.F.A.M., referred to as the

St. John’s Lodge Association

The Swedish Rite is practised by:

Den Danske Frimurerorden, (The Danish Order of Freemasons, Grand Lodge of Denmark), referred to as The Christian Knights’ Order, or simplyThe Knights’ Order

In addition to the rites mentioned above, other relevant Side Degrees and additional Degrees used in other countries are mentioned.

The glossary in the back of the book will help readers to distinguish the individual organisations from each other.

PART ONE

Freemasonry – its values and concepts

1

How I came into Freemasonry

Looking back throughout my life, Freemasonry has always been relatively close to me, both directly and indirectly. Closer than I realised at my initiation in 1989, which took place in my mother Lodge, Tre Løver No. 804 (Three Lions) – a Danish Lodge of The Antient Fraternity.

The boy and Freemasonry

My first contact with Freemasonry happened unknowingly when, as a small boy, I was hunting around in the various hiding places at home looking for hidden gifts. In my search, I came to my father’s drawer. I came across a white leather “apron” with a blue border with some metal pendants. I found it together with several pairs of white gloves, made of fabric and leather. Next to it, in a box without a lid, were two beautiful medals. They were sewn on a blue ribbon attached to a pin. One had a picture of a trowel, and the other showed a broken pillar. Strange! Along with these things that I found in the drawer, there were different varieties of cuff links, tie pins and buttons. At the time, it was exciting, but it didn’t mean anything to me, so it slipped from my mind and we never talked about it.

As a child, the only time I noticed my father’s involvement in Freemasonry was when he came home from work on Saturday afternoon and later went to the Lodge meeting. After a bit of socialising, he changed into tailcoat. On a few occasions, I remember him having problems buttoning his shirt, but eventually it worked – perhaps after a few well-chosen words! At the end of the day, he left home to spend Saturday evening with his Masonic Brethren.

At that time, a Lodge evening lasted until the small hours. When the family got together, we never had conversations about Lodge meetings, what they did there, or what it was all about. I wasn’t told anything directly, and the only thing I knew was what my antennae picked up.

In my childhood, I also learnt about Freemasonry through my parents’ friends and acquaintances. They were positive and friendly when they met and we children felt and enjoyed the positive togetherness when we attended the annual Christmas tree parties and at larger family gatherings which were sometimes held at the Masonic Hall. I remember standing in front of the big dark gate inside the building. Above the gate was written in gold letters on a dark background, “Know Thyself”. It wasn’t until many years later that I understood what it meant. When as a boy I tried to reach one of the two handles on the door, a kind man came by. He squatted down and told me I couldn’t get in there – only when I was grown up, maybe...

When picnics were held, we children saw the Brethren meet and depart. I knew who many of them were the tailor, the business owner, the bicycle dealer, the car salesman, the police commissioner, the deputy director and the sewing machine man. Unfailingly friendly and kind – and among them I sensed the foundations of a close and warm friendship.

In the late 1950s, when I was 11 years old, I sensed a huge change in my father’s Masonry – a turmoil among his friends, or the Brethren, as they called each other. For a period, it was turbulent. My father did not dress and go to his Lodge on Saturday afternoons. There were many conversations, after which my father seemed to gradually lose interest in the regular meetings. This lasted for a while. Now many years later, I can see it was a precursor of some serious things which subsequently took place.

Three or four years after he had stopped going, my father was persuaded to participate again. And then he was elected as the Lodge’s Worshipful Master – a position he accepted for a short period. In retrospect, I now understand that with the pressures of daily life in the family business and two children at home, time for preparation and participation in the weekly Lodge meetings was very limited. He struggled to find time to prepare although it is my impression that the meetings were nevertheless good ones and ones which he enjoyed. However, there were far fewer meetings than he had hoped. In December 1967, my father’s untimely death at the age of 53 closed that chapter. I was 19 years old at the time. During my father’s short illness and his death, as a family, we briefly felt the closeness of Masonry. But unfortunately, it faded relatively quickly.

I have often thought back on that situation. I had no idea what Masonry was teaching these men. And I had no idea what Freemasonry would later mean to me, and to my dealing with the untimely loss of my father.

When I was asked

My Masonic journey began on 9 March 1989 – or, rather, one evening a few months earlier. An acquaintance of a good friend asked if Freemasonry might be of interest to me. Without knowing exactly what it was and what it would imply, I instinctively responded by saying yes! I think the reason for my reaction was the fact that my father had been a Mason for many years and I had seen how Brethren acted together.

My mother’s brother, my uncle Holger, whom I held in high esteem, was also a member, but it was not something he flaunted. Now that I know more about it, I can see that it shone from him. He had been a member for a long time, but he never spoke about it. Later, I found out that he had been a Mason for 50 years when I was initiated.

Young Holger had been invited to attend an introductory meeting at the Freemason Hall in 1939, before World War II. During the meeting, he realised that he had left his money at home, so he could not pay for food and drinks. So, he quietly left the room and went to the cloakroom to get his overcoat. Before he reached the exit, a friendly voice asked him where he was going. Holger had to confess – and reveal the reason for his attempt to disappear. As it turned out, however, the problem was no bigger than his coming back into the room and, after that, Freemasonry became an essential part of his life for almost 80 years.

From Holger Ringheims’ 100th birthday celebrations. Here he is celebrated by family and 70 guests, and 100 candles on his cake.

I know that many – if not everyone – who knew Holger would agree when I say that Holger was a shining example of a Mason who had learned the tenets and lived by them. Holger did not make a fuss about himself; he did not participate in organisational bickering; he was the Almoner of his Lodge until he was 100 years old. He attended quietly, but did a tremendous amount of selfless work – in particular, the work he did for the Brethren of his own Lodge. No one was overlooked if they needed help. He paid a visit to every one of the Brethren who were unable to attend meetings in the Lodge, and those who passed away were literally followed to the grave. On a few occasions, Holger was the only Brother at a funeral. None of the other Brethren had taken the time to be present, which triggered a thunderous speech at the following Lodge meeting. Some Brethren thus learnt and understood what charity is all about.

When Holger decided to sell his car, he still visited Brethren, but it cost him dearly. At the age of more than 90, he was about to get off the bus when the doors suddenly slammed shut. A defective side mirror on the right side of the bus meant the driver could not see the elderly man. When the bus started, the bus dragged him along because he was holding on to the door handle. This could have had more serious consequences but was fortunately limited to a sprained arm and a shoulder requiring lengthy aftercare.

Holger did not complain. He continued his work unabatedly. It was so valuable, for those he visited as well as for himself. In his final years, in the nursing home, he stated dryly as he looked at a postcard with a picture of some Brethren sitting in the Lodge having a good time: “I would not have done without my work in the Lodge, but unfortunately it has not established a precedent.”

Many Brethren had, and probably still have, difficulty understanding the value of making time for the direct man-to-man conversation, something Holger had wished others had learned as part of their Masonic work. Holger was a special man. At the age of 103, he passed to the Grand Lodge above, as we say in Freemasonry, when a Brother passes away. My uncle was a faithful member. At the time of writing, he is the longest serving member in Danish Freemasonry.

It would be almost twenty years after my father’s death before I was suggested and recommended for initiation. The initiation took place behind the big gate where my father and my uncle had spent many hours – although they had never once let me know what went on there.

Before my initiation, I chose not to seek information about what I was facing. The important thing to me was the fact that people I valued highly were or had been members. So, on 9 March 1989, I was initiated into Three Lions Lodge No. 804 as the son of a Freemason, also known as a “Lewis”. This happened in The Antient Fraternity’s Freemason Hall in Copenhagen.

Freemasons do not tell others about the rituals. Therefore, I cannot go into details about what happened during my initiation, but I can say it was an evening that I will never forget – just like I am sure that other Brethren will not forget their initiation either.

Preparations for the Festive Board in Freemasons Hall, Copenhagen

If I write more about Masonic rituals, future members will be deprived of the pleasure of this special experience. Contrary to what most people think, Freemasonry is not secret – but Freemasons prefer to keep their rituals to themselves.

At my initiation, many Brethren were present, probably because the building was set up for a management meeting on the same day. Therefore, several Brethren, being there anyway, took the opportunity to enjoy the evening. It occurred to me that I had been to the banquet hall before, and I remember there were a number of celebrities, including the known newspaper editor Knud Meister, who gave a fantastic speech. Brethren from the Lodge of St. Michael of The Knights’ Order also attended because they had decided to participate at my initiation and later follow me when I had my second and third degree. I did not know most of the participants, but later on I had the pleasure of developing good friendships with many of them and some of them are my best friends today.

Before I tell you the rest of my story and about my own background in Freemasonry, I will explain what Freemasonry is, in order to help you to understand the next stage of my Masonic journey.

2

Freemasonry

Freemasonry is a concept that most people encounter only relatively rarely. Therefore, it is not a surprise if they don’t know what it stands for. Many books are written in foreign language about Masonry – but in Denmark, most people find that there is very little original material written in Danish about the subject.

Let’s look at what Freemasonry is all about. In 1988, The Antient Fraternity published some leaflets giving a popular introduction to the subject.2

What is Freemasonry?

Masonic symbol: The Square and the Compasses

If you were to ask someone in the street in Denmmark what Freemasonry is all about, you would probably find that person’s eyes communicating uncertainty. General knowledge on the subject is limited and is surrounded by myths and prejudice e.

Freemasonry is explained to the initiate as: A peculiar system of morality, veiled in allegory, and illustrated by symbols.3 We may call it an element having two meanings, one literal andthe other spiritual. An allegory is a picture or a story where the content is to be understood figuratively as a symbol of something else. It deals with the spiritual values of existence, in an attempt to influence and improve the moral and spiritual values of the individual. In popular terms, spiritual work is about turning one’s attention inwards in an attempt to improve or better oneself. The United Grand Lodge of England (UGLE) expresses it in these terms: “The organisation’s aim is to empower members to be the best they can be – it’s about building character, supporting members as individuals and helping them make a positive contribution to society.4 We will discuss these concepts in greater detail.

What is the origin of Freemasonry?

The correct answer is that nobody knows. It seems that Freemasonry as we know it today was developed in England over a period of several hundred years.

To the question “Where does it come from?” the answer is: from the ancient craftsmen who built churches and cathedrals around Europe in the thirteenth and fourteenth centuries, although there is very little documentation from this period.

Going back further, the Concepts, Expressions and Symbols that Freemasonry uses today were used thousands of years ago in arts and crafts. Some, for example, date back to the Great Book of Wisdom, written 500 years before Christ, by Chinese philosopher and reformer Kung-fu-tse, which contains several of the terms used in Freemasonry:5

“A man must refrain from doing to others what he does not want them to do to him. This is called the principle of acting from the square.”

And later:

“One must apply the square and the compasses morally to one’s own life, and also the compasses and the plumb line, if one wishes to walk in the straight and level path of wisdom and keep within the boundaries of honour and virtue.”

And further:

“A master mason, teaching his apprentices, uses the compasses and the square. Concerned with the pursuit of wisdom we must likewise make use of the compass and the square.”

In the Middle Ages, freemasons were craftsmen who worked as stonemasons, builders and architects. Many people know them from films and books. A good example is given in the novel The Pillars of the Earth by Ken Follet. It tells the story of Tom the Master Builder who travelled around building cathedrals. The term arose because these craftsmen were not tied to one single builder, who was usually a wealthy person (such as a king or nobleman). Operative and “free” masons worked according to individual agreements. When the work was finished, they were free to go elsewhere and take on new jobs, unlike many others – hence the word “free”.

The original Old English guilds were associations of operative or working craftsmen – such as the London Company of Freemasons.6 Their purpose was to control the practice of crafts within a geographical area. These early craft guilds were formed by colleagues in a particular professional area with the aim of protecting common interests of small communities and ensuring they were shielded from the economic disaster associated with illness and unemployment etc. The associations were organised in a way that might resemble presentday self-employed trade associations.

The craftsmen’s guilds often had the aim of keeping workers in their geographical areas, preventing them from travelling to other regions for work – whereas the “free” masons practised their work throughout Europe. They built beautiful cathedrals and public buildings, some of which took more than a century to build. Operative Freemasons were often highly skilled craftsmen because, as they travelled around, they gained knowledge and learned new working methods. Because of this, they were in great demand. Terms such as Apprentice, Fellow Craft and Master Mason began to appear, with rules that had to be observed before the titles could be used. In some European countries, established operative Freemasons enjoyed certain privileges, such as greater freedom to choose where and for whom they worked. This freedom was granted to them by the states, kings and nobles who gave them work.

In the craftsmen’s guilds, it was not uncommon for a proportion of the funds earned to be set aside to be used for charitable purposes. Several craftsmen’s guilds functioned as the social system of the time, through which the infirm, the elderly, widows and orphans received support.

“Speculative”, as opposed to “Operative, Freemasonry was formally established in the early 1700s. Many of the men no longer worked with physical stone or practised a specific craft, but they wished to continue following the principles and concepts of Freemasonry. Candidates initiated at this relatively early date were often aristocrats, intellectuals and educated individuals who were interested in mysterious and secret matters.

2 The Antient Fraternity, What is Freemasonry? 1988.

3 Bernard E. Jones, Freemasons Guide and Compendium (George G. Harrap & Co, 1957), p. 426.

4 See https://www.ugle.org.uk. And, at a meeting of Grand Masters in London in 2007, it was expressed in these terms: “an intensely personal journey of selfdiscovery, knowledge and personal development”. Lord Northampton, European Grand Master Meeting, London, 2007.

5 Kung-fu-tse, 551–479 BC. The Antient Fraternity, Frimurer Communications, No. 144, September 1989, p. 15.

6 Jones, Freemasons Guide, p. 69.

Craft Freemasonry

English Craft Freemasonry has a long history and tradition. It was formally established in 1717 in London. As mentioned, little is known about what happened before that time – partly because relatively few people were literate, meaning that much knowledge of what happened at that time is lost.

Craft Freemasonry is also known as English Freemasonry and is considered the mother of regular Freemasonry – and it is on Craft Freemasonry that this book is based.7 It is also referred to as Pure Antient Masonry, Blue Freemasonry or World Freemasonry. It is practised almost everywhere in the world except in a few countries. For example, Freemasonry is banned by the political party in China, but exists in Taiwan. In Russia it was closed in 1922 but reopened again in 1995.

Craft Freemasonry consists of three (and only three) Degrees, each with its own level of knowledge, to support the progress of the individual within the framework of the defined ideals. The Degrees are Apprentice, Fellow Craft and Master Mason. The process may stop there, or each individual may choose to proceed with more degrees. The Royal Arch, which is dealt with later, is one of them and is part of United Grand Lodge of England (UGLE), but it is considered to be a separate organisation. The Royal Arch offers a good conclusion to the third degree within Craft Freemasonry. Further, it opens access to other systems/degrees. Having completed the Royal Arch, the individual outside Scandinavia is free to choose his own Masonic course, such as those shown in an illustration in a later chapter.8 Within English Freemasonry, one gets the sense that there is inclusiveness and that there is a certain kind of tolerance and relaxed order.

Some years ago, while standing in line at an American supermarket, a lady asked me if I was a Blue Mason. She had spotted a small pin in my jacket lapel, with a square and the compasses. I confirmed that she was correct. She told me that her husband was too, which she was pleased about – both because he was in a good mood after the Lodge meetings with the Brethren, and also because she got a free evening every now and then. Our brief conversation gave me the feeling of being part of something positive that reached out far beyond my own little country.

When one has the opportunity to experience Freemasonry outside one’s own country, a number of Masonic nuances show up in the form of different and very varied systems. Taking Scandinavia, for example, one realises that Denmark and Norway have been subject to a politically-driven development which has limited the possible Masonic choices. The peculiar thing is the fact that Craft Freemasonry has been more or less successfully suppressed in Scandinavian countries compared with the situation internationally, where Freemasonry is characterised by greater openness to other systems in that they have been able to implement various degrees and systems without the problem of a Christian organisation not allowing other organisations which it deems to be a competitor or threat.

7 See later in this chapter for an explanation of ‘regular’ and ‘regularity’.

8 Freemasonry in Scandinavia is limited due to The Christian Knights’ Order regulations.

The blue colour

Most people will be familiar with the striking blue colour that is associated with Freemasonry. It is not known when the Masonic blue became associated with Freemasonry. Some historians believe that the colour was first used to represent the sky. Today, the blue colour symbolises Brotherhood and the fact that Brethren seek virtues as extensive as the blue dome of Heaven.

According to Coil’s Masonic Encyclopaedia, the colour blue has been associated with immortality, eternity and fidelity. In the world of television, the blue colour traditionally symbolises trustworthiness.9References to the colour in the Bible highlight the special place of blue symbolising goodness and immortality. The Druids also honoured the colour, while the Ancient Egyptians used it to represent Amun, one of their most important gods. In medieval times, Christians saw the colour as a symbolising perfection and hope as well as immortality and faithfulness.

Organisation and decisions

The world’s oldest Grand Lodge is The United Grand Lodge of England (UGLE) which is considered the Mother Lodge of Masonry throughout the world.10 Initially it was established in 1717. At that time, it was called The Premier Grand Lodge of England. Later in 1813 it merged with a rival Irish Grand Lodge to form the present UGLE.

Craft Freemasonry has its own set of rules called the Constitution. In English, it is known as The Constitutions of The Antient Fraternity of Free and Accepted Masons. The English Constitution consists of three sections:

Constitution of Freemasons under the United Grand Lodge of England

General Rules for English Royal Arch Masons

Constitution and Rules of Charity (Grand Charity) of the United Grand Lodge of England

The Constitution forms the rule base for all members. It is publicly available and describes the organisation, statutes, laws, rules and duties of Masons where Brethren can find answers to the vast majority of Masonic questions.11

Craft Freemasonry has a democratic structure. The highest authority is the Quarterly Communications. (In Denmark they are held twice a year and therefore called Semi-Annual Communications. All Master Masons – in other words, Brethren who have been passed to the third Degree – are entitled to vote. The important offices are filled democratically. Thus, the Grand Master in The Antient Fraternity is elected by the Worshipful Master and his Wardens of each Lodge at one of the Semi-Annual Communications. The Grand Master and his Grand Officers govern the Grand Lodge through established Councils and Committees, the members of which are also elected.

The Masonic regalia of a Provincial Grand Officer

The smallest unit is the Lodge, which consists of a Worshipful Master, a number of Officers and the Brethren of the Lodge. The Worshipful Master of the Lodge is elected by the Master Masons of the Lodge for one or two years at a time. Some Lodges have a rotation system whereby the youngest Officer is nominated for election as the Lodge’s Worshipful Master after serving as an Officer and rotating through a number of different Offices over a number of years. The rotation system largely eliminates the inherent conflicts that may arise when two or more Brethren want to be elected to the Office at the same time. The Treasurer of the Lodge is elected along with the Worshipful Master, who in turn appoints his Officers.

The Lodges are grouped into Provinces (regions), in each of which the Brethren elect a Provincial Grand Master, who then appoints his Officers. The Provinces are grouped under the Grand Lodge.

Referring directly to the Semi-Annual Communications, the Board of General Purposes (the Board) is responsible for the administration and control of the Grand Lodge’s assets.12 The Board is responsible for all matters concerning the Grand Lodge. It has the authority to inspect books and papers relating to the Grand Lodge and may set up committees as required. The Board consists of a relatively large group of persons headed by a President, a Vice President, Provincial Grand Masters, three Grand Officers and a number of elected members (six, in the case of The Antient Fraternity). In total, that is up to fifteen persons.

The Grand Master has the power to set up various committees as required. For example, an Appeals Court consisting of twelve elected and five appointed members. Charity is governed by a council under the Grand Lodge’s Almoner, to which members from each Province are attached.

All decisions concerning the Lodge are taken in Open Lodge, that is, when the Brethren are present and the Lodge is working, so that everyone has the opportunity to express their opinion and, if necessary, to cast their vote.

9 Henry Wilson Coil, Coil’s Masonic Encyclopaedia, Literary Licensing, 2011.

10 Described in more detail in the section on Grand Lodges.

11https://www.ugle.org.uk/about-us/book-constitutions.

12 The Board of General Purposes and the Semi-Annual Communications are related like the Board and the General Assembly. The Board is placed “under” and refers to the Semi-Annual Communications.

300 years of history

In June 2017, Berlingske (a well-known Danish newspaper), published an article with the headline, “Making good men better”.13 The occasion was that UGLE and Craft Freemasonry celebrated their 300th anniversaries on 24 June 2017. UGLE’s headquarters at 60 Great Queen Street in London were opened to the press. The building was erected as a memorial to the 3,225 English Freemasons and soldiers who fell during World War I. The English Masonic Provinces and Lodges of the Grand Lodge paid large sums towards the construction of the building.

The headquarters of the United Grand Lodge of England in London

13 “Making Good Men Better”, Berlingske Tidende, 27 June 2017.

Freemasonry and religion

Contrary to popular belief, Freemasonry is not a religion. Nor is it a substitute for religion. It does not provide an independent religious system. That said, you need to be a person of faith to get something out of Freemasonry – in other words, you have to believe in something. This is often expressed as having faith in a Supreme Being. Without this requirement, Freemasonry loses its idea and its basis – or, to put it another way, it is of no use being an atheist.

Craft Freemasonry admits men of different religious backgrounds, and those who are initiated are expected to continue to follow their own beliefs and convictions after their initiation. For this very reason, Freemasonry does not allow religious matters to be discussed at meetings.

Craft Freemasonry does not contain the basic elements of religion. It has no theological doctrine (theological teachings), and by forbidding religious discussions at Lodge meetings there is no opportunity to develop one.

It also does not offer a sacrament – in other words, sacred acts such as baptism or communion. Finally, Craft Freemasonry does not claim to lead to salvation by means of certain deeds or by virtue of secret knowledge or in any other way.

Unlike Craft Freemasonry, some other Masonic systems require a specific faith and limit themselves to admitting only members who profess that particular faith. One such example is found in the Danish Order of Freemasons Grand Lodge of Denmark (hereafter referred to as The Knights’ Order). They admit only men who can produce a certificate of baptism and who profess the Christian faith.

In theological circles, opinions about Freemasonry are divided. If you read the Danish Christian newspaper Kristeligt Dagblad, you can see that Freemasonry is forbidden for Catholics, while representatives of Folkekirken (the Danish National Church) express different opinions.14 About 150 Brethren in The Knights’ Order are priests. Some believe they participate to prevent Freemasonry from becoming sectarian. Some consider Freemasons as seekers on the road. Others believe that the participating priests are wasting their time.

The de-Christianisation of Craft Freemasonry

In the distant past, Freemasonry was a Christian organisation. However, two hundred years ago, in 1813, the Duke of Sussex became the main force behind the removal of the Christian element from Craft Freemasonry.15

The Duke of Sussex, Prince Augustus Frederick (1773–1843), was the son of King George III. He was known for his liberal views, which included reforms of Parliament, abolition of the slave trade, emancipation from the Catholic Church and removal of existing civil restrictions on Jews and dissenters. The Duke’s motivation is described as his love of tolerance, his friendships within the Jewish community and his own Christian faith.

The period 1760–1830 saw a number of upheavals in England as industrialisation took hold. More and more people moved to the cities. On the other side of the Channel, the French Revolution (1789–99) also helped to accelerate social change and leave its mark on aristocratic circles, as well as bringing about significant internal changes in the English Lodges.

Humans and societies generally like to avoid change. In Freemasonry, as well as in several royal institutions, many things are much the same as they were 300 years ago. Although some would argue that Freemasonry is the kind of social institution that should adapt to society, others would argue against change. If changes were allowed to practices and traditions in the Lodge, it is my belief that more members would introduce changes, which over time, would alter the whole nature of what goes on. That should not happen. Rather, small changes outside the work of the Lodge are necessary and should adapt. For example, the form of address has been changed from a formal to more informal form.

Although Freemasonry is not Christian, it has certainly been influenced by Christianity. The Bible was probably in use before the formal start of Freemasonry and it was used when Brethren made their vow. Many details of the rituals were also largely taken from the Old Testament.

However, Christian characteristics were removed from the rituals, including specifically Christian references, when UGLE was formed in 1813. The first Grand Lodge had been formed in London in 1717 and when another was established in 1751, they became rival Grand Lodges – “the Moderns” and “the Antients”. The removal of Christian characteristics at the merger in 1813 was necessary in order to maintain English Freemasonry as a neutral entity and, at the same time, keep the newly established Grand Lodge out of political and religious controversy.

No doubt with the French Revolution in mind, when English aristocracy and royals came under pressure, changes were made in Freemasonry’s homeland, England. It was argued that Freemasonry should be open to ordinary citizens from all classes of society. The aim was that all men, regardless of creed, race or colour, should be able to join. To the meetings, the Brethren brought their faith, their education, their personal character, culture, views – and their prejudices. They were voters with different political backgrounds and religious beliefs – but they united in the work because it was forbidden to discuss religion and politics. At the time, English Freemasonry recognised that this overall approach had to be maintained if Freemasonry was to function in a tolerant, multicultural society. Otherwise, at some point, it would suffer and membership would decline.

In a Lodge undertaking Masonic research, the removal of the Christian characteristics, or de-Christianisation, was thoroughly analysed.16 The research asserted that European society had moved away from being dominated by the Church and religion and that religion had, to some extent, been abandoned in favour of a more scientific approach.

Some may think that when you reduce or remove the Christian element, there is a risk of being adversely affected by negative influences and that the loss of the Christian element would be detrimental to the overall culture of society.

Yet we must recognise that Craft Freemasonry has operated in England for hundreds of years, with members from a variety of religious and political backgrounds. They have been able to work together without major upheaval.

A Supreme Being

World Freemasonry – as well as Danish society – is free from religion. When men of different faiths come together in prayer to their own God, Freemasons need to be able to express faith in a neutral way and religion must not be a source of discord. The term “A Supreme Being” is used as a universal term for the God of the Brethren. The Brethren meet in common respect for this Supreme Being, and thus the God of the individual remains the highest in each man’s respective faith. The task is not to try to unite religions, but rather to respect their presence.

The Volume of the Sacred Law

Craft Freemasonry thus demands that its members have a belief, but not a belief in anything in particular. The Volume of the Sacred Law (VSL) symbolises the Holy Book that guides the faith of each member. Since several denominations may be represented in the Lodge at the same time, several Holy Books may be presented depending on the - membership. For example, it is not uncommon for a Lodge to have displayed one or several Holy Books:

The Torah for the sake of the Jewish Brethren

The Bible for the sake of the Christian Brethren

The Koran for the sake of the Muslim Brethren

When a Freemason refers to the VSL, he means the scripture that he considers sacred to his own faith. The Holy Book will always be on display in the Lodge and open when Brethren are working.

The Torah, the Bible and the Koran side by side

From Operative to Speculative Freemasonry

Today, Freemasons are “speculative” rather than “operative” – instead of working on physical buildings, they aim to improve on or better themselves. They are members of one of the world’s oldest secular fraternities of men. A secular society means a neutral society with respect to religion. At the same time, it is one of the world’s largest nonpolitical fraternities, with charity as an essential purpose.

The United Grand Lodge of England (UGLE) sees Freemasonry as an intensely personal journey of self-discovery, knowledge, and personal development. They hope that the individual, during his journey, will absorb the principles and tenets of Freemasonry, so that they become a part of his nature.

In the Constitution of The Antient Fraternity (known as Craft Freemasonry in Denmark) one can read:

“The Antient Fraternity is an autonomous and independent fraternity, whose purpose is the ennoblement of the members of the Fraternity as well as performance of charity in the broadest sense.”17

In this context, to “ennoble” means to do what we already do – but to do it better. That takes time, knowledge, training and insight. “Charity” means a selfless effort to help or benevolence – for example, by helping people in need.

Freemasons gather and hold their meetings in a Lodge. Only Brethren and visitors who meet the requirements to participate are permitted to enter. In Masonic work, men are considered equal, regardless of their economic status or position in the “profane” world, as it is known – in other words, the world outside the Lodge.

The Lodge is the most important entity. The size of Lodges may vary – in some places you will find twenty to thirty Brethren in one single Lodge, while in others there are fifty to seventy Brethren. There are also Lodges with several hundred Brethren. The disadvantage of large Lodges is that the Brethren rarely get to know each other.

It is essential for the well-being of the Lodge that members know and respect each other, as this counteracts both disunity and the formation of cliques. They are called harmonious Lodges. Just as members of a football club are expected to be interested in football, those who join a Lodge are expected to be interested in the values of Freemasonry.

Operative Freemasons introduced charitable works as a natural element of their association. And, as Speculative Freemasonry became more visible in the late 1600s, it too focused on fundraising for various purposes which still forms an essential part of the work. Relatively large sums are often awarded in this way.

The Freemasonry referred to in this book is for men only and not usually open to the public – as has traditionally been the case. Men who can identify themselves with the ideals of Freemasonry may have the opportunity to apply for initiation or be recommended. Men who are open and want a different dimension to their lives may be attracted to Freemasonry. It includes socialising, charity and Masonic Work, which offers a different mindset to the competitive environment of everyday life in the secular world.

Sometimes, a new candidate, after his initiation, decides to discontinue his membership. This may be due to a lack of alignment of expectations and because a candidate finds that the experience in the Lodge was different from what they had anticipated. I knew of a new Brother who was very quiet when he was initiated. As he was given tasks and engaged himself fully in the life of the Lodge, he developed. As time went on, we saw him blossom like a flower. Many people have a hobby because they want to do something different from the activities in their daily lives. Freemasonry offers the individual the opportunity to participate in something where the focus is turned towards oneself, while everyday life is shut out. Members find that being able to immerse oneself in something completely different in a particular environment is liberating and relaxing.

14Kristeligt Dagblad, 3 September 2003.

15 Bro. Michel L. Brodsky, “Why Was The Craft De-Christianized?”, Quatuor Coronati Lodge, No. 2076, Vol. 99, p. 151.

16 Barker Cryer, “The De-Christianizing of the Craft”, Quatuor Coronati, 1984.

17 Constitution of The Ancient Brotherhood of Free And Accepted Masons (The Antient Fraternity), Copenhagen, 2001.

Freemasonry and the Society

Membership of a Lodge does not relieve the individual member of the duty to fulfil his social responsibilities. The principles of Freemasonry do not conflict with the duties of citizenship in any way. Brethren are expected to be peaceful and loyal citizens of the community in which they live and work. They are expected to support laws and regulations and the democratically elected government, authorities and the Monarchy.

Rulers and royalty have, at times, been inclined to promote Freemasonry because of its commitment to loyalty, desire to promote peace, mutual understanding and love of neighbour. The Monarchy in Denmark has been closely associated with Freemasonry in the past.

Monarch

Reign

King Frederik V (1723–66)

1746–66

King Frederik VI (1768–1839)

1808–39

King Frederik VII (1808–63)

1848–63

King Frederik VIII (1843–1912)

1906–12

King Christian X (1870–1947)

1912–47

They were Freemasons and Grand Masters of The Knights’ Order. King Christian X passed away in 1947. He was followed by his brother Prince Harald for a very brief period (in office 1947–49). Since then, no one from that level of the Danish Royal family has taken part in Freemasonry.

All members are encouraged to be exemplary in the performance of their civic duties. They are not permitted to use their membership to further their own or others’ interests, whether business, professional or personal. This would be contrary to the conditions of their initiation. Any attempt to cover up for a member who has broken the law or acted in an unworthy manner will stand in direct contravention to the pledges made.

That said, membership of a Lodge is the same as membership of any other association where people with similar interests meet. Members usually have a good relationship and respect each other. Therefore, if you need a craftsman and one is available among the Brethren, it is natural to ask him. It is based on knowledge and trust.

The secrets

What is it that makes men meet regularly in enclosed spaces, as they have for hundreds of years, and work on their moral and spiritual values in much the same way as they always have done? For as long as I can remember, Freemasonry in my family was hidden in a secret veil of mist, shared only by those within the walls.

Within the old operational Craftsmen’s guilds, there was a hierarchy – the Apprentice, Fellow Craft and the Master. In order to gain legitimate access to each level, there were different ways of identifying oneself – a sign, a grip and some words, which were kept secret to prevent unauthorised access. When a Brother was about to be promoted, it was necessary to hand over these signs of access for the next level in the hierarchy.

Many years ago, Freemasonry was banned in several countries. For several years, the so-called secret societies were shrouded in secrecy and characterised by a hush-hush mentality. Some members suffered real harm under various totalitarian regimes. Most recently, during World War II, the Nazi regime persecuted Freemasons in the same way it persecuted Jews and other vulnerable groups. Freemasons were singled out and sent to concentration camps along with many others. Masonic buildings were raided. For many years, not least in my father’s generation when many were initiated before and after the German occupation of Denmark, people did not tell others that they were Freemasons but kept it to themselves for many years.

That is now changing, in a time where views are different – and yet... A brother told me that he was in dialogue with a head-hunter in connection with a job situation. At one point he asked the head-hunter: “What would you say if I told you I am a Freemason?” The head-hunter thought for a moment before answering, “Then I’d look to see if there were any other odd facts I should be aware of.”

Today’s social conditions are different from those of the past – although some people still find Freemasonry a bit strange. It is not a question of secret organisations wanting to hide, but, as I said, simply not wanting to make public the ceremonies that are used. The rituals are considered to be a private matter, which concerns only the members of the association. There is nothing illegal or suspicious about this – indeed, a Danish Court has confirmed that this is in accordance with the laws of the country.18

There is nothing secret in the objectives of Freemasonry or in its principles. The Constitution is an assembling of laws and rules which are publicly available. Most of the material can be borrowed from a library. It is not secret. In ordinary conversation, there is very little that cannot be mentioned and explained. There is a lot of material available, though not always in local language – although, of course, it is an impossible task to read and understand everything. What’s more, in order to benefit from what Freemasonry has to offer, it is necessary to combine reading with active participation in Lodge meetings.

Some people believe that the so-called “secret societies” should open up and reveal everything that they do. Why should they? And what would be the point? Quite apart from the fact that it would not be possible to do so without ruining the experience that a new candidate faces at his initiation. If a play with a complex ending is shown on YouTube for everyone to view, it will ruin the experience when people go to the event itself. Secrets concern only the ceremonies used at meetings and the ways in which one makes oneself known to other Freemasons. Nothing else.

18 The Knights’ Order’s case against Danish Radio in 1982.

Freemasonry and Politics

Politics in the traditional sense deals with managing and influencing the progress of society on the basis of the ideologies of different interest groups or holistic views of social enterprise. Political arguments separate people. That is why they are not allowed in Freemasonry. Freemasonry is socially apolitical. Having said that, all members are completely free to have their own political opinions, just as everyone may choose their own political affiliation.

When it comes to Masonic politics, it’s a different situation. Of course, one should not disturb the harmony by discussing these contexts in the Lodge. On the other hand, taking the situation in Denmark, for example, it is necessary to talk about what is happening, why things are as they are and how different systems relate to each other. In that discussion, one cannot avoid addressing a number of Masonic political issues, but they must be discussed outside the Lodge.

The Masonic Ideal

No one can make a person a Freemason! Only the person himself can do that. Ideally, Lodge members are men who are open to improving themselves and who have a natural desire to adjust their own behaviour and thereby become better men. The purpose is also expressed as “to make good men better” – or at least to try to.

A Freemason must understand the meaning of the concepts of Faith, Hope and Love. He should be a person for whom material things not necessarily are the most important. He is tolerant of others, and a person who should treat others as he wishes to be treated himself.

Duties of a Freemason

In the Lodge, Brethren will experience the concept of “the Duties of a Freemason”. It is a list of fifteen points (The Antient Charges) that apply to the worldwide chain of Brethren in Craft Freemasonry:

1. You agree to be a good Man, and true, and strictly to obey the moral law.

2. You are to be a peaceable Subject, and cheerfully to conform to the laws of the country in which you reside.

3. You promise not to be concerned in plots or Conspiracies against Government, but patiently to submit to the decisions of the Supreme Legislature.

4. You agree to pay a proper respect to the Civil Magistrate, to work diligently, live creditably, and act honourably by all Men.

5. You agree to hold in veneration the original Rulers and Patrons of the Order of Freemasonry, and their regular Successors, supreme and subordinate, according to their Stations; and to submit to the Awards and Resolutions of your Brethren in general Lodge convened, in every case consistent with the Constitutions of the Order.

6. You agree to avoid private piques and quarrels and to guard against intemperance and excess.

7. You agree to be cautious in your carriage and behaviour, courteous to your Brethren and faithful to your Lodge.

8. You promise to respect genuine and true Brethren, and to discountenance Impostors and all Dissenters from the original Plan of Freemasonry.

9. You agree to promote the general good of Society, to cultivate the Social Virtues, and to propagate the knowledge of the Mystic Art far as your influence and ability can extend.

10. You promise to pay homage to the Grand Master for the time being, and to his Officers when duly installed, and strictly to conform to every Edict of the Grand Lodge.

11. You admit that it is not in the power of any Man or Body of Men to make any Alteration or Innovation in the Body of Masonry without the consent first obtained of the Grand Lodge (United Grand Lodge of England).

12. You promise a regular attendance on the Communications and Committees of the Grand Lodge, upon receiving proper notice thereof, and to pay attention to all the duties of Freemasonry upon proper and convenient occasions.

13. You admit that no new Lodge can be formed without permission of the Grand Master or his Deputy, and that no countenance ought to be given to any irregular Lodge, or to any person initiated therein; and no public procession of Masons clothed with the Badges of the Order can take place without the special License of the Grand Master or his Deputy.

14. You admit that no person can regularly be made a Freemason or admitted a Member of any Lodge without previous notice and due inquiry to his character; and that no Brother can be advanced to a higher Degree except in strict conformity with the laws of the Grand Lodge.