History, Mystery, and Majesty

The last couple of days have been a whirlwind of activity. I flew out Wednesday evening and landed in London around noon on Thursday. That afternoon, I attended a meeting of Britannia Legion No. 1 of the Mysteries of Mithras and received the II°. I also assisted in conferring the I°. The evening concluded with a fantastic Festive Board.

Friday morning, I made my way into central London and took a bus to Stonehenge. Located on the windswept Salisbury Plain in Wiltshire, Stonehenge is one of the most iconic and mysterious monuments of the ancient world. Comprised of a circular layout of massive upright stones, it stands as a testament to Neolithic engineering, religious devotion, and social organization. The most prominent stones (each weighing up to 25 tons) are made of dense sandstone sourced from the Marlborough Downs, about 20 miles north. Interspersed among them are smaller bluestones, weighing 2 to 5 tons, transported from the Preseli Hills in southwest Wales (over 150 miles away). This feat of transportation and construction remains astonishing.

Construction began around 3100 BC and unfolded over 1,500 years in several major phases. The earliest stage featured a circular ditch and bank enclosure (the "henge") dug with antler picks, along with a raised inner bank and a wide entrance aligned with the midsummer sunrise. Within this circle, timber or early stone uprights may have been erected. Soon after, 56 pits (now called Aubrey Holes) were dug, possibly for posts, stones, or cremated remains.

By 2900 BC, timber structures dominated the site, which likely served as a sacred burial and ceremonial space. Around 2600 BC, the most dramatic transformation occurred: the arrival of the bluestones and the beginning of the iconic stone circle. Their transportation likely involved sledges, rollers, and possibly river or sea routes.

Around 2500 BC, massive sandstone blocks from the Marlborough Downs were added to form the outer circle and the inner horseshoe of trilithons (two upright stones with a horizontal lintel). These stones are aligned with solstice events, suggesting a deeply spiritual, astronomical purpose. Builders used sophisticated joinery techniques such as mortise-and-tenon joints and tongue-and-groove fittings, indicating advanced woodworking knowledge applied to megalithic construction.

Later generations rearranged the bluestones, added ceremonial avenues, and constructed surrounding barrows and mounds. By 1600 BC, construction ceased, though the site remained a place of pilgrimage for centuries. Even into the Iron Age and Roman periods, Stonehenge saw sporadic activity before gradually falling into ruin.

After visiting Stonehenge, the bus took me to Windsor Castle, the oldest and largest occupied castle in the world. Originally built by William the Conqueror in the 11th century after his victory in 1066, Windsor Castle has been continuously inhabited for nearly 1,000 years. The castle’s site was chosen for its strategic military advantages as well as its proximity to London. 

Initially, a motte-and-bailey structure with a wooden keep, the castle evolved significantly over time. Under King Henry II, stone replaced wood, and by King Henry III’s reign, a royal chapel and improved living quarters had elevated it to a major royal residence.

King Edward III, born at Windsor, began a sweeping Gothic transformation and founded the Order of the Garter in 1348, using St. George’s Chapel as its spiritual home. This chapel remains a masterpiece of late medieval architecture and a key site of royal worship.

The Tudor monarchs made minor alterations. King Henry VIII used Windsor for hunting and security, while Queen Elizabeth I sought refuge there during political and religious unrest. During the English Civil War, Parliamentary forces seized the castle and used it as a prison. Restoration came under King Charles II, who refurnished the interiors in Baroque splendor.

Subsequent monarchs, notably King George IV, transformed Windsor into the Gothic revival palace seen today. Queen Victoria made it her principal residence and established it as both a family home and a national symbol. Following the devastating 1992 fire, the castle was meticulously restored, funded in part by the first-ever public tours of Buckingham Palace.

Today, Windsor Castle remains a functioning royal residence, hosting state events, serving as the home of the Order of the Garter, and housing the tombs of monarchs, including King Henry VIII, King Charles I, King George VI, Prince Philip, and Queen Elizabeth II.

On Saturday, I set out to explore parts of London I had missed on my previous visit. In the early morning, I visited the Museum of the Order of St. John. Formally known as The Most Venerable Order of the Hospital of Saint John of Jerusalem, this royal order of chivalry traces its lineage to the medieval Knights Hospitaller.

Suppressed in England by King Henry VIII in 1540 during the Dissolution of the Monasteries, the order's lands were seized, and its presence faded until a Victorian revival in the 19th century. Inspired by Crusader ideals and driven by the need for organized medical aid, philanthropists founded the St. John Ambulance Association in 1877. A uniformed Brigade followed in 1887, and, in 1888, Queen Victoria granted a royal charter, re-establishing the order under the Crown.

Today, the order operates worldwide through charitable institutions like St. John Ambulance and the St. John Eye Hospital in Jerusalem, serving all regardless of background.

I then made my way to St. Bartholomew the Great, London’s oldest surviving church. Founded in 1123 by Rahere, a courtier-turned-cleric who experienced a vision of St. Bartholomew during a pilgrimage to Rome, the church began as part of a priory and hospital complex. Built in the Norman Romanesque style, it features thick walls, rounded arches, and massive columns. The chancel, transept, and ambulatory still survive, while the nave was destroyed during the Dissolution of the Monasteries under King Henry VIII.

Despite this, the choir was preserved as a parish church, and the Lady Chapel was finally restored in the 19th century. The church escaped both the Great Fire of 1666 and the World War II bombings. Today, it is a vibrant Anglo-Catholic parish in the Diocese of London and a living relic of England’s medieval past.

From there, I navigated the growing crowds to the National Gallery in Trafalgar Square. Founded in 1824 with the acquisition of banker John Julius Angerstein’s collection, the gallery was intended as a public institution - open to all, not just the elite. Its neoclassical building, completed in 1838, now houses over 2,300 works spanning the 13th to early 20th centuries.

The National Gallery is especially strong in the Italian Renaissance, Dutch Golden Age, and British schools. It stands out not only for its masterworks by Da Vinci, Rembrandt, Turner, and Monet, but also for its commitment to public access and conservation leadership.

My final stop was the Churchill War Rooms, located beneath the Treasury building in Whitehall. These underground chambers served as the nerve center of Britain’s wartime leadership during WWII. Constructed in 1939 just before war broke out, the rooms were operational by late August and remained active throughout the conflict.

Here, Churchill and his cabinet met, military movements were tracked in the Map Room, and decisions were made amid the Luftwaffe’s aerial attacks. After the war, the site was mothballed and largely forgotten until the 1970s. The Imperial War Museum opened it to the public in 1984, preserving it as a powerful reminder of Britain’s darkest and finest hours.

It was a quick trip, but an eventful one. From ancient stones to sacred churches, royal halls to wartime bunkers, I walked through centuries of history in just a few days. England remains a land where the mythic, the majestic, and the meaningful still converge.

Order of the Holy Sepulchre

Introduction

Today known as the Equestrian Order of the Holy Sepulchre of Jerusalem, the Order of the Holy Sepulchre is an ancient and unique chivalric order among Christian knighthoods. As a Christian and a Knight Templar who has had the privilege of standing before the Church of the Holy Sepulchre in Jerusalem, this most sacred site is dear to my heart. The site of Christ’s crucifixion and resurrection has inspired countless Christians to take up spiritual or literal arms in its defense. Among those defenders was a group of knights formed during the First Crusade under the banner of the red Jerusalem Cross: the predecessors of what would become the Equestrian Order of the Holy Sepulchre of Jerusalem. 

History

The Order’s genesis lies in the tumultuous period following the conquest of Jerusalem by the Seljuk Turks in 1070 AD. The Seljuk Turks, a group of nomadic Turkish warriors from Central Asia, had embraced Islam during their conquests of Persia and the Middle East. Emerging from what is now northern Iran, they captured Baghdad in 1055 AD and Jerusalem in 1070 AD before pushing into Anatolia (modern-day Turkey), then part of the Byzantine Empire. In 1071 AD, the Seljuks famously defeated the Byzantines at the Battle of Manzikert, capturing Emperor Romanus IV Diogenes and paving the way for further encroachments into Christian territory. Over the next two decades, they solidified control over Anatolia and eventually wrested Jerusalem from the Fatimid Caliphate in 1077 AD. Unlike the Fatimids, who were Shia and had allowed Christian pilgrimage, the Sunni Seljuks imposed severe restrictions on Christian access to the Holy City. This shift is widely considered a catalyst for the Crusades.

Romanus's successor, Emperor Michael VII Ducas, pleaded with Pope Gregory VII for assistance in repelling the Turks and recovering the Holy Sepulchre. Though Pope Gregory envisioned a united Christendom and a military expedition, his papacy ended in exile due to conflicts with Henry IV. The plea resurfaced under Emperor Alexios I Komnenos, who requested aid from Pope Urban II. By 1095 AD, the Seljuks had also seized Antioch and Nicaea, cities steeped in Christian tradition and ecumenical councils.

Pope Urban II responded by convening the Council of Clermont, where he urged Western Christians to unite in defense of their Eastern brethren and to liberate the Holy Land. His impassioned plea ignited the First Crusade. The cry “Deus Lo Vult!” (God wills it!) resounded throughout Europe, galvanizing knights and commoners alike.

When Jerusalem was finally taken in 1099 AD, Godfrey de Bouillon declined the title of King and instead adopted the humbler role of “Advocatus Sancti Sepulchri” (“Advocate or Defender of the Holy Sepulchre”). He entrusted the city and its sacred relics to a newly formed community of Canons Regular and knightly defenders known as the Milites Sancti Sepulcri. These knights took on a semi-monastic lifestyle, pledging themselves to poverty, chastity, and obedience while defending the Church of the Holy Sepulchre and surrounding Christian territories.

Pope Paschal II recognized this brotherhood in 1113 AD, and Pope Callistus II formally defined their duties in 1121 AD. The knights were integrated into a chapter governed by the Augustinian Rule and directly associated with the Latin Patriarch of Jerusalem. Hugh de Payens, who later founded the Knights Templar, is believed to have served among the Milites Sancti Sepulcri before establishing the Templars in 1119 AD. Thus, the Order of the Holy Sepulchre occupies a unique niche in the development of Christian chivalry - distinct from, yet intersecting with, the Templars and Hospitallers.

Unlike other Crusader Orders, the Knights of the Holy Sepulchre were inherently tied to ecclesiastical authority. Their distinctive red Jerusalem Cross became a powerful symbol of faith, sacrifice, and Christian sovereignty in the Holy Land.

Decline and Dispersion

Following Saladin’s reconquest of Jerusalem in 1187 AD and the Fall of Acre in 1291 AD, the Latin Kingdom of Jerusalem and its supporting military institutions were scattered. The Knights of the Holy Sepulchre took refuge in Acre and later dispersed across the Mediterranean basin. While the Templars and Hospitallers retained centralized command structures and military objectives, the Holy Sepulchre knights became a more loosely affiliated body, their original role as defenders of the church and city gradually eroding.

The Franciscans emerged as spiritual successors to the knights in Jerusalem. By Papal decree, they were entrusted with custodianship of the Christian holy sites. In 1330 AD, Pope John XXII designated the Franciscan Prior in Jerusalem as Custodian of the Holy Sepulchre, responsible for welcoming new knights into the Order. The Franciscans maintained the Order’s spiritual mission throughout the centuries, often under Muslim or Ottoman rule.

The Order’s continuity during this period of dormancy was ensured by scattered priories in Europe. In places like Spain, France, and Poland, men were still invested under the red Jerusalem cross, often in recognition of spiritual zeal or social service. Yet the lack of central authority led to a loss of cohesion and the Order’s gradual eclipse by more institutionalized chivalric bodies.

Suppression and Revival

In 1489 AD, Pope Innocent VIII attempted to merge the Order with the more militarily active Knights of Malta, seeking administrative efficiency and centralized control. This union lasted only seven years before Pope Alexander VI reversed it in 1496 AD, restoring the Order to independent status. He reserved the title of Grand Master for the Pope himself and future pontiffs, distancing the Order from Franciscan administration and formalizing its existence under Papal authority.

Despite this restoration, the Order languished in obscurity for centuries. It was not until the 19th century, with the re-establishment of the Latin Patriarchate of Jerusalem in 1847 AD, that the Order was revived in earnest. Pope Pius IX modernized the Order’s structure, vested the Latin Patriarch with the title Grand Prior, and defined new ranks: Knight, Commander, and Grand Cross.

In 1868 AD, Pius IX opened the Order to women, making it the first international chivalric order to do so. The first Dame, Contessa Maria Francesca di Tomas, was admitted in 1871 AD.

In 1949 AD, Pope Pius XII instituted further reforms. He transferred the role of Grand Master from the Papacy to a Cardinal of the Church and designated the 15th-century Palazzo dei Penitenzieri as the Order’s headquarters in Rome. This monumental building, built by Cardinal della Rovere (later Pope Julius II), remains the Order’s administrative center to this day.

Modern Structure and Governance

The Equestrian Order today operates as a Public Association of the Faithful under Canon Law. Its governance is shared between ecclesiastical and lay authorities. The Grand Master, a Cardinal appointed by the Pope, oversees the entire Order with the support of the Grand Magisterium, a body that includes the Governor General, Vice Governors, and Chancellor.

The Order is structured geographically into Lieutenancies, which may be further divided into Sections and Delegations. Each has both lay and clerical leadership. The Latin Patriarch of Jerusalem serves as the Grand Prior, reinforcing the Order’s connection to the Holy Land and the Church of the Holy Sepulchre.

Globally, the Order includes around 30,000 active members in nearly 60 Lieutenancies. Membership is reserved for practicing Roman Catholics. Unlike the Orders of Malta or Papal orders that include non-Catholics, the Equestrian Order requires a formal Profession of Faith as part of its investiture.

Mission and Charity

The Order’s modern mission is to support the Catholic presence in the Holy Land. This is achieved primarily through financial and spiritual support of the Latin Patriarchate of Jerusalem. Since the end of the 19th century, the Order has funded the construction of patriarchal schools across the Levant. In a region where Christians now comprise only 2-4% of the population, the Order’s focus on education, infrastructure, and community support is a form of quiet resistance against depopulation and extremism.

The Order’s contributions also fund parishes, seminaries, orphanages, clinics, and housing projects. While the Knights and Dames are not required to live communally or take vows of celibacy or poverty, they are called to live exemplary Christian lives of service and fidelity to the Church.

Chivalric Identity

As a Knight Templar, I find resonances with the Order’s commitment to Christianity. Our own oaths include the defense of the Christian religion and the call to serve with humility and fidelity. Yet our rituals are allegorical and initiatic, whereas the Equestrian Orders are sacramental and ecclesiastical. Masonic Templary is open to Christians of various denominations, emphasizing brotherhood and moral virtue. The Order of the Holy Sepulchre, by contrast, is unambiguously Roman Catholic in governance and theology. Nonetheless, both traditions are animated by the memory of Jerusalem, the tomb of Christ, and the call to chivalric virtue. My visit to the Church of the Holy Sepulchre revealed how transcendent that sacred space truly is. Its holiness is shared by all who follow Christ.

The Equestrian Order of the Holy Sepulchre has long inspired Christian chivalric ideals of devotion, sacrifice, and service to the faith. Beyond its direct influence within Roman Catholicism, the ethos and symbolism of the Order have found resonance in other Christian and fraternal communities. Even within the Masonic family of concordant and appendant bodies, a similar reverence appears in the degree of the Holy Sepulchre found within the Red Cross of Constantine. This degree, conferred in the context of Christian Masonic knighthood, reflects the themes of resurrection, sacred duty, and the defense of the faith. It emphasizes the symbolism of the empty tomb and draws upon the legacy of early Christian devotion to the site of Christ’s burial and resurrection. Although it is not historically linked to the Catholic Order, the spiritual parallels suggest a common ideal.

Conclusion

The Equestrian Order of the Holy Sepulchre of Jerusalem is more than a relic of Crusader history. It is a living embodiment of Catholic chivalry, adapting ancient vows to modern acts of charity, and sustaining the Christian presence in the cradle of the Faith. Though I am not of the Roman obedience, I regard this Order with profound admiration. Its knights and dames represent a model of disciplined, faithful engagement with the challenges of our time.

As the Church and world face rising secularism, extremism, and division, the Order's work in the Holy Land stands as a testament to what Christian action, rooted in faith and charity, can achieve. May all who wear the red cross of Jerusalem continue to walk in the footsteps of the risen Christ, bearing witness to His love through both sword and sacrament, prayer and deed.

References

1. Holy Sepulchre.net. (n.d.). About the Order: History and structure. http://www.holysepulchre.net/history/structure.html

2. Holy Sepulchre.net. (n.d.). Insignia and uniform. http://www.holysepulchre.net/insignia_uniform/insignia.html

3. Holy Sepulchre.net. (n.d.). Order activities in the Holy Land. http://www.holysepulchre.net/history/activities.html

4. Holy Sepulchre.net. (n.d.). The Order’s history and revival. http://www.holysepulchre.net/history/history.html

5. OESSH. (n.d.). Who we are: History of the Order. https://www.oessh.va/content/ordineequestresantosepolcro/en/chi-siamo/histoire.html

6. St. Louis Lieutenancy of the Equestrian Order of the Holy Sepulchre of Jerusalem. (n.d.). Origins. https://www.sleohs.com/pages/origins.html

7. Southwestern Lieutenancy of the Equestrian Order of the Holy Sepulchre. (n.d.). About us. https://www.eohssouthwest.com/#about

8. The Latin Patriarchate of Jerusalem. (n.d.). The Order of the Holy Sepulchre. https://www.lpj.org/en/the-patriarchate/order-of-the-holy-sepulchre

9. Vatican Order of the Holy Sepulchre. (n.d.). Operational structure. https://www.oessh.va/content/ordineequestresantosepolcro/en/chi-siamo/la-struttura-operativa-dell-ordine.html

The Pentecost

Today is the Pentecost which marks the descent of the Holy Spirit upon the Apostles and followers of Jesus fifty days after Easter. 

This event, described in the New Testament book of Acts, occurred in Jerusalem during the Jewish festival of Pentecost, attracting a diverse crowd. The Apostles, empowered by the Holy Spirit, began speaking in different languages, enabling them to communicate with people from various regions - a symbolic reversal of the Tower of Babel's confusion of languages. Many churches mark this as the establishment of the Christian Church. 

Pentecost symbolizes unity in diversity among believers and the ongoing presence of the Holy Spirit in the Church. Moreover, the Pentecost underscores the universal mission to proclaim the Gospel to all people.

The celebration of Pentecost is marked by various customs and traditions within the Christian community. Churches often decorate their sanctuaries with symbols of fire and doves, representing the presence and movement of the Holy Spirit. Special liturgies, prayers, and hymns focus on the themes of unity, empowerment, and mission.

In addition to its religious observance, Pentecost also holds cultural significance in many parts of the world. In some countries, Pentecost is celebrated with festivals, parades, and other communal gatherings, highlighting the diversity of expressions within the global Christian family.

Ultimately, Pentecost invites believers to reflect on the transformative power of the Holy Spirit in their lives. It challenges us to renew our commitment to the mission of spreading the gospel and building God's kingdom on earth. As we commemorate Pentecost each year, may we be reminded of the profound truth that we are not alone, for the Spirit of God dwells within us, guiding, empowering, and uniting us in love.

15 Years of the Traveling Templar

I'm flying across the country today for work, and I just realized that The Traveling Templar celebrates its 15th anniversary today. Back in 2020, I had published 660 articles. Today, that number has grown to 843, reflecting a decrease in my publishing rate from an average of 5.5 posts per month to about 3 per month. I still have over 250 draft posts under consideration for publication. 

As of today, the Traveling Templar has reached 2,396,512 total views, compared to just over 1,000,000 views at the 10-year mark. This means the site has accumulated approximately 2.8 times more views in the past five years than it did in its first ten. I want to thank everyone for their continued support in my research and educational endeavors.

My Top 10 Posts (Vs the 10 Year Anniversary):

1. Chronological Order of the York Rite Degrees (Same as 2020)
2. The Crown and the Cross (Same as 2020)
3. The Templar Uniforms (Moved up since 2020)
4. Death of Jacques DeMolay (Moved down since 2020)
5. Sacred Alignment of Boise (Moved down since 2020)
6. Templar Symbols (Moved down since 2020)
7. Satan and Freemasonry (New in the Top 10)
8. The Pelican (Moved down since 2020)
9. Officers of a Commandery (New in the Top 10)
10. Anti-Mason Disinformation: Altiyan Childs (New in the Top 10)

Such is life: everything has changed, and continues to change. In our world, change remains the only constant. In the last 5 years, I've been able to visit the Holy Land, serve as Grand Commander of Knights Templar, visit London, attend the Grand Court of Athelstan, visit the Grand Council of Italy, serve as Guardian of the Caverns for the High Council SRICF, serve as Northwest Deputy General Grand High Priest, visit Canada for Royal Arch Masonry, and so much more.

2025 Grand York Rite of Idaho

I participated this past week in the Annual Sessions of the Grand York Rite Bodies of Idaho, a capstone event marking both the culmination of my journey through the Grand York Rite leadership and a new chapter of service. We began Thursday with the annual meeting of the Syringa Order of the Sword of Bunker Hill, where I was elected and installed as the Honorable Grand Commander of the Right Wing. Later that morning, I performed my usual part in the Order of the Silver Trowel, continuing a cherished tradition. The afternoon was filled with fellowship and ritual as Tri-Valley College No. 178 of the York Rite Sovereign College of North America held its annual meeting, during which I portrayed King Athelstan and delivered the Rose Lecture for three new Companion Knights. Our busy day concluded with a brief business meeting of the Idaho Priory of the Knights of the York Cross of Honor, where we were privileged to have two Personal Representatives and distinguished officers from the Convent General in attendance. The evening closed with the Honors Dinner, recognizing the accomplishments of those awarded the Knight Templar Cross of Honor, Knight Commander of the Temple, and Companion of the Temple.

Friday opened with a Public Session where we welcomed and introduced the leaders of Idaho's concordant bodies and youth groups, as well as visiting dignitaries from the General Grand Chapter of Royal Arch Masons International, the General Grand Council of Cryptic Masons International, the Grand Encampment of Knights Templar USA, and the Most Worshipful Grand Master of Masons in Idaho. Following the introductions, we held a quick Joint Session, which I had the privilege of presiding over. Later in the morning, the Idaho Chapter of Knights Preceptor held its annual meeting, where we initiated new members, and I was elected Eminent Preceptor. That afternoon, I presided over the 122nd Annual Conclave of the Grand Commandery of Knights Templar of Idaho, an especially meaningful moment, as it represented the culmination of my servant-leadership within the Idaho York Rite, having already served previously as Most Excellent Grand High Priest and Most Illustrious Grand Master. It has been a year marked by both joy and sorrow, filled with moments of triumph and difficult decisions. I am deeply grateful to everyone who supported me throughout these years, and wish my successor every success in his upcoming term. In their "infinite wisdom," the Sir Knights decided they were not done with me yet, electing and installing me as the Eminent Grand Recorder for the ensuing year.

Friday evening was a time of reflection and fraternity, beginning with the Memorial Service honoring our departed Companions and Sir Knights, followed by the Knights Templar Holy Land Pilgrimage Benefit Dinner. Afterward, I spent time at the Hospitality Suite enjoying wonderful conversations with dear friends and fellow York Rite Masons. 

Saturday morning began with the 92nd Annual Assembly of the Grand Council of Cryptic Masons of Idaho, where I performed my regular duties as Distinguished Guests Chairman and was honored to be elected and installed as Right Illustrious Grand Recorder for the coming year. In the afternoon, we gathered for the 117th Annual Convocation of the Grand Chapter of Royal Arch Masons of Idaho. There, I once again served as Distinguished Guests Chairman and was subsequently elected and installed as Right Excellent Grand Secretary. Our Annual Sessions concluded with the Grand Banquet on Saturday night, where I had the pleasure of serving as Master of Ceremonies and assisting with the awards ceremony. 

It was a truly remarkable week, a fitting close to one chapter of leadership and the beginning of new opportunities to continue serving the York Rite of Idaho.

Easter Sunrise Service

This weekend, I had the privilege of attending the 2025 Easter Sunrise Service of the Grand Encampment of Knights Templar USA. After a red-eye flight to the DC area early Friday morning, I enjoyed a wonderful lunch with several Sir Knights and their ladies. Saturday offered a relaxing morning and a chance to catch up with friends over lunch, followed by an elegant dinner that evening hosted by the Grand Encampment. On Sunday, we rose early for breakfast before boarding the bus to Shooter's Hill, where we paraded up to the George Washington Masonic National Memorial in Alexandria, VA, for the solemn and inspiring Easter Sunrise Service. Afterward, I shared brunch with fellow Sir Knights and their ladies, enjoying the camaraderie of the day. Now, as I sit in the airport awaiting my flight home, I find myself reflecting not only on this memorable weekend, but also on the fact that in less than a week, I will pass the reins of the Grand Commandery to my worthy successor.

* * *

Happy Easter!

On this most glorious morning, we rejoice together in the eternal truth that changed the course of all history: the Tomb is empty - He is Risen!

Our Order is founded upon this victory, for without the Resurrection, our labors would be in vain, and our hope would be hollow. Yet today, we stand with grateful hearts and triumphant spirit, for the Lord of Life has conquered death and opened the gates of everlasting life to all who believe.

As Knights Templar, we are called to live in the light of this sacred promise. We wear the Cross not as a mere adornment, but as a living testimony to the Risen Christ, our Captain and King. His sacrifice inspires our service; His Resurrection strengthens our courage; His love commands our fidelity.  

Let us, therefore, renew our vows to be faithful soldiers of the Cross. Let us carry His banner boldly in a world still in need of hope, of mercy, and of truth. May the joy of this Easter morn rekindle within each of us a steadfast spirit to walk humbly, serve nobly, and love mightily, in His Name.

He is not here; for He is risen, as He said. (Matthew 28:6)

Wishing you and your families a blessed and joyous Easter.

Freemasonry and the Jesuits

Introduction

The conspiracy theory that the Jesuits created and secretly control Freemasonry is one of the more absurd, yet persistent myths to emerge from the history of anti-Masonry. It alleges that the Society of Jesus, a Catholic religious order founded in 1540, established or infiltrated Freemasonry to manipulate Protestant societies, influence world governments, destroy Christendom, and promote a New World Order. Though the details vary depending on the source, proponents of the theory generally view both Jesuits and Freemasons as clandestine forces vying for global control. This theory has been embraced by anti-Catholic groups, anti-Jesuit Catholics, and anti-Masonic circles alike, making strange bedfellows of groups who otherwise oppose one another. This article seeks to critically assess and refute these claims by examining historical evidence, organizational philosophy, and the evolution of both institutions, drawing on established academic scholarship and primary documentation to dispel persistent myths.

Origins and Missions of the Jesuits and Freemasonry

The Jesuits were founded by Ignatius of Loyola as part of the Catholic Counter-Reformation movement. The Jesuit mission centered on education, missionary work, and defending Catholic doctrine, often in opposition to Protestant reformers. Jesuit influence expanded rapidly in Europe and abroad, especially through their establishment of schools, colleges, and universities. Their operations were authorized and structured under the direct authority of the Papacy, making them one of the most powerful and centralized religious orders within the Catholic Church.

In contrast, Freemasonry emerged as a fraternal organization with roots in the operative guilds of stonemasons. It evolved into speculative Freemasonry in the late 16th and early 17th centuries, culminating in the formation of the first Grand Lodge in London in 1717. Unlike the Jesuits, Freemasonry did not and does not function as a religious order, but as a fraternity that emphasizes moral philosophy, allegory, and personal improvement rather than theology. Its rituals draw inspiration from Biblical narratives and Enlightenment principles rather than from ecclesiastical traditions, and its membership has historically included people from a wide variety of religious backgrounds and denominations.

Historical Tension Between the Catholic Church and Freemasonry

Contrary to the notion of a Jesuit-Masonic alliance, the Catholic Church has historically condemned Freemasonry in the strongest terms. Pope Clement XII issued the bull In Eminenti Apostolatus in 1738, declaring Masonic membership incompatible with Catholic faith and practice. This condemnation was reaffirmed by subsequent Popes, including Benedict XIV, Pius VII, Leo XIII, and more recently in the 20th century by Pius XII, John Paul II, and Francis (a Jesuit). The Vatican accused Freemasonry of promoting secularism, rationalism, religious indifferentism, and other Enlightenment ideals viewed as threats to the Church.

As defenders of Catholic orthodoxy, the Jesuits have aligned themselves with these papal decrees. Far from endorsing or collaborating with Freemasonry, Jesuit theologians and leaders have been among the most vocal critics of Masonic ideals. In turn, Freemasonry has often found itself at odds with ecclesiastical authority, particularly in Catholic nations such as Spain, Portugal, Italy, and Austria, where it was viewed as a challenge to both religious and monarchical authority. Masons were excommunicated, arrested, expelled, or killed, and their lodges banned, destroyed, or forced underground. The idea that Jesuits secretly controlled an organization so vehemently opposed by the Church is logically and historically indefensible.

Misinterpretation of Sources and Fabricated Myths

One popular, but unreliable source for the theory is Nicolas de Bonneville's ‘The Jesuits Driven Away from Freemasonry,’ often cited as proof of Jesuit infiltration. However, the pamphlet was satirical and not intended to be read as literal history. The so-called ‘Clermont Manuscript,’ frequently invoked to support the claim, is of dubious provenance, widely dismissed by scholars, and likely a later fabrication.

Conspiracy theorists often rely on tenuous links, such as superficial similarities in terminology or ritual structure, to suggest collusion. The Jesuits' use of spiritual exercises, meditative practices, and ecclesiastical ranks are cited alongside Masonic degrees and symbolic initiation as "evidence" of common origin. Yet such features are common to many religious, educational, and esoteric systems and do not indicate direct borrowing or influence. In truth, the Scottish Rite’s development can be traced through documented Masonic channels, including the Council of the Emperors of the East and West in Bordeaux, and the efforts of figures like Etienne Morin and, later, Albert Pike, whose influential redaction of the Scottish Rite rituals shaped its modern form.

Countering the Specific Claims

Many of the arguments used to support the theory of Jesuit authorship or control of Freemasonry fall apart under close scrutiny. One common assertion is that the Jesuits and Freemasons share a common goal of global influence and ideological control. However, their objectives were not only different, but often directly opposed. The Jesuits have consistently acted in service of the Roman Catholic Church’s evangelical and doctrinal mission, whereas Freemasonry has historically advocated for religious tolerance, personal enlightenment, and secular governance - ideals which were often seen as threatening by Catholic authorities.

Another often-cited point is the existence of similar ritual forms and symbols in both organizations. While it is true that both groups employ structured ceremonies and symbolic imagery, these are used in entirely different contexts and for different purposes. Jesuit practices, such as the Spiritual Exercises of Ignatius of Loyola, are deeply rooted in Catholic theology and spiritual discipline. Masonic rituals, in contrast, draw upon allegorical interpretations of architecture and moral instruction derived from Enlightenment values and mythic sources. The similarity in form does not imply a shared origin.

The argument that the Jesuits may have founded or infiltrated Freemasonry during their suppression in the 18th century is also problematic. When Pope Clement XIV suppressed the Jesuit Order in 1773, the Society was under siege, with its members in exile, imprisoned, or expelled from entire nations. During this same period, Freemasonry was spreading rapidly throughout Enlightenment Europe and the American colonies, guided by its own internal leadership and evolution. The notion that an embattled religious order could have secretly orchestrated the rise of a philosophical fraternity antithetical to Church teaching lacks any probability.

A final claim involves the College of Clermont in Paris, where Jesuits once taught and where later Masonic meetings reportedly took place. This coincidence has been inflated into a central plank of the theory, suggesting that the Jesuits used the College as a secret headquarters for Masonic development. Yet historical records show that the Masonic activity occurred only after the Jesuits were expelled from France, and that the College had since been repurposed. No reliable evidence supports the claim that the Jesuits were involved in or aware of these meetings.

Taken together, the claims made by conspiracy theorists rely on circumstantial associations and ahistorical assumptions. When analyzed critically and in light of established historical research, the notion of Jesuit involvement in the founding or guidance of Freemasonry is unfounded and demonstrably false.

Psychological and Sociological Roots of the Theory

This conspiracy theory gained traction through a phenomenon known as apophenia (the human tendency to perceive connections and meaning between unrelated things). The secretive nature of both Jesuits and Freemasons makes them archetypal scapegoats for those seeking simple explanations to complex historical events. During times of political unrest, religious reformation, or cultural upheaval, both institutions have been blamed for everything from revolutions to moral decay.

Such conspiracy theories often emerge from a mix of ideological hostility, misunderstanding, and fear. Anti-Catholic groups, particularly in Protestant or Enlightenment-influenced societies, have long portrayed the Jesuits as sinister agents of Papal domination. Likewise, traditionalists have accused Freemasonry of undermining religious orthodoxy and promoting secularism. By merging these anxieties, the theory offers an appealing false narrative of coordinated control.

Scholarly Consensus and Documentary Evidence

Serious historians have found no evidence of Jesuit involvement in the founding or control of Freemasonry. Records from both Masonic and Jesuit sources reveal no indication of collaboration. The philosophical, theological, and institutional differences are well documented and significant.

Academic studies of Freemasonry trace its origins to English and Scottish operative guilds and its speculative evolution to Enlightenment-era intellectual movements. Jesuit studies, by contrast, focus on the Society's educational and missionary activities, showing little overlap with Masonic traditions. Archives from both groups (papal correspondence, lodge minutes, and foundational documents) do not support the theory of collusion.

Conclusion

The notion that the Jesuits founded and control Freemasonry is a speculative narrative built on circumstantial resemblances, historical misreadings, and ideological suspicion. It lacks credible historical support, is contradicted by the antagonistic relationship between the Church and Freemasonry, and misinterprets the goals and operations of both institutions.

Ultimately, the theory persists not because of evidence, but due to the allure of secret histories and the enduring appeal of scapegoating powerful, mysterious groups. In a world where misinformation spreads rapidly and nuance is often discarded, such narratives offer certainty at the cost of truth. To effectively counter such narratives, we must rely on rigorous historical research, primary documentation, and a critical understanding of how myths originate and persist. In doing so, we not only uphold the truth about Freemasonry and the Jesuits, but also reaffirm the value of rational inquiry over ideological fantasy.

References

1. de Bonneville, N. (n.d.). Les Jesuites Chasses de la Maconnerie. Retrieved from Internet Archive: https://archive.org/details/NicholasDeBonneville-LesJsuitesChasssDeLaMaonnerie

2. History of the Scottish Rite. (2024, November 2). Retrieved from Masonry Today: https://www.masonrytoday.com/index.php?new_day=2&new_month=11&new_year=2024

3. Humanum Genus. (n.d.). Retrieved from Wikipedia: https://en.wikipedia.org/wiki/Humanum_genus

4. In Eminenti Apostolatus. (n.d.). Retrieved from Wikipedia: https://en.wikipedia.org/wiki/In_eminenti_apostolatus

5. Jesuit conspiracy theories. (n.d.). Retrieved from Wikipedia: https://en.wikipedia.org/wiki/Jesuit_conspiracy_theories

Grand York Rite of Washington DC

I had a great time visiting the York Rite Masons of the District of Columbia. I flew in on Thursday, but the activities didn’t begin until Friday afternoon.

The Annual Convocation of the Grand Chapter of Royal Arch Masons was presided over by the Grand King, as the Grand High Priest was too ill to attend. Visitors from across the country were in attendance, including the Right Excellent General Grand King and the Right Excellent Deputy General Grand High Priest for the Mid-Atlantic Region. 

After the Grand Chapter closed, the Order of Anointed High Priests was conferred upon two Excellent Companions. This was followed by an Ingathering of INRI Tabernacle No. XXXVII of the Holy Royal Arch Knights Templar Priests, during which five new Knight Priests were initiated. Later, Washington Priory No. 77 of the Knights of the York Cross of Honor held a brief business meeting, with the Personal Representative of the Grand Master General in attendance.

On Saturday morning, the Annual Assembly of the Grand Council of Cryptic Masons of Washington, D.C., convened, welcoming representatives and dignitaries from across the region. Among them were the Right Puissant Deputy General Grand Master, the Right Puissant General Grand Recorder, and the Right Puissant Deputy General Grand Master for the Mid-Atlantic Region. A friend of mine was elected and installed as Most Illustrious Grand Master for the ensuing year, and I wish him the best of luck in his tenure.

Following lunch, the Annual Conclave of the Grand Commandery of Washington, D.C., reconvened. I was introduced as Grand Commander, along with several others from neighboring jurisdictions, as well as the Right Eminent Grand Generalissimo and the Right Eminent Department Commander for the Mid-Atlantic Region. Another D.C. Mason and friend of mine was elected and installed as the Right Eminent Grand Commander, and I had the honor of serving as the Installing Grand Prelate. I wish him great success in his term and have no doubt he will excel in his role.

Now, I’m making the long journey home, preparing for another busy week ahead.

Masonic Week 2025

Another successful Masonic Week has been completed. This year we had over 600 attendees (the largest crowd ever) and it was great to see old friends and make new ones.

I arrived at DCA on Wednesday and spent the afternoon socializing. A special thank you to the Brothers of Missouri for inviting me to join them for dinner.

On Thursday morning, I attended the Annual Meeting of the Grand Master’s Council of the United States of America for Ye Commemorative Order of St. Thomas of Acon, where I had the privilege of witnessing two outstanding Masons preside as Grand Master and Grand Prior. During the installation of our new Grand Master, I was honored to be appointed Grand Registrar under his governance.

After the St. Thomas of Acon Festive Board, I attended the Annual Meeting of the Grand Chapter of the Sovereign Order of Knights Preceptor, which proved to be quite interesting. Later, I witnessed a historic moment: the inauguration and constitution of the Grand Court of the Masonic Order of Athelstan in the United States of America. It was a privilege to serve as part of the escort for the installation of officers and to witness Masonic history in the making.

On Friday, I attended the 91st Annual Ingathering of the Grand College of America for the Holy Royal Arch Knight Templar Priests. The rest of the evening was spent socializing with Brothers from around the world, enjoying the camaraderie that makes Masonic Week so special.

Saturday was dedicated to the 133rd Annual Communication of the Grand Council of the Allied Masonic Degrees of the United States of America. Congratulations to the newly installed officers and to Bryce Hildreth for receiving the Fowler Award (a well-deserved honor).

Now, as I find myself in Texas for work, I must admit that I am exhausted!

An Anniversary for Acon in America

On this date in 2015, the Grand Master’s Council for the United States of America for the Commemorative Order of St. Thomas of Acon was formed in Reston, VA, during Masonic Week.

The history of the Commemorative Order of St. Thomas of Acon in the United States dates back to October 1999, when a large group of Masons, under the leadership of Reese Harrison, traveled to England and were initiated. At the 2000 Masonic Week, Pilgrim Chapel No. 11 (now No. 1) and Trinity Chapel No. 12 (now No. 2) were constituted, and for four years, they remained the only two Chapels in the United States. By 2015, the number of Chapels in the United States had grown to 25.

Sir André of Byron, who had served as the first Grand Preceptor in the United States under the Grand Master’s Council in England, became our first Grand Master. Today, Sir Terry of Chattanooga serves as Grand Master and is the seventh to hold that office. Sir Aaron of Muhlenberg has been elected as the next Grand Master and will be installed on February 6, 2025, at the next Grand Master’s Council meeting.