Memorial Day

As Americans gather this Memorial Day to visit cemeteries, place flags upon graves, attend parades, and spend time with loved ones, we pause to remember something greater than ourselves: the immense cost of liberty. Memorial Day is not merely the unofficial beginning of summer. It is a sacred moment of national reflection - a day set aside to honor those who gave their lives in defense of the United States of America.

This year’s observance carries an even deeper significance as our nation approaches the 250th anniversary of its founding. Two and a half centuries ago, a bold experiment in liberty was born upon the conviction that all men are created equal and endowed by their Creator with certain unalienable rights. That experiment has endured not because freedom is easy, but because generation after generation of Americans have been willing to defend it often at the expense of their own lives.

Among those generations have been countless Freemasons.

From the earliest days of the American Revolution, Freemasons played a profound role in the Founding of the United States. Many of the men who helped shape the nation were members of the Craft, including George Washington, Benjamin Franklin, Paul Revere, and numerous officers, statesmen, and patriots who believed deeply in the principles of liberty, equality, morality, and human dignity. Masonic Lodges became places where men of different backgrounds could meet “upon the level,” setting aside class and status in pursuit of Brotherly Love, Relief, and Truth.

The ideals that shaped American democracy were not created by Freemasonry, but Freemasonry helped cultivate and reinforce many of the virtues necessary for a free republic to survive: civic responsibility, moral discipline, charity, tolerance, and devotion to something greater than self-interest.

Those ideals did not end with the Founding Fathers.

Throughout every major conflict in American history, Freemasons have stood among those who answered the call to serve. Masons fought at Lexington and Concord, endured the brutal winter at Valley Forge, and helped secure independence during the Revolutionary War. They later fought to preserve the Union during the Civil War, defended freedom in the trenches of World War I, stormed the beaches of Normandy during World War II, and served with courage in Korea, Vietnam, Iraq, Afghanistan, and countless other places around the globe.

Many never returned home.

Memorial Day reminds us that freedom is never inherited permanently. Every generation must decide whether it is willing to preserve the principles handed down to it. The men and women we honor today answered that question not merely with words, but with sacrifice.

For Freemasons, remembrance carries a particularly solemn meaning. Our fraternity teaches reverence for duty, fidelity to obligations, and the immortality of noble deeds. We are taught that a person’s life is measured not simply by wealth or achievement, but by character, service, and the good left behind for future generations. The fallen exemplified those virtues in their highest form.

As America approaches its Semiquincentennial, we should reflect not only upon our triumphs, but on the sacrifices that made those triumphs possible. The freedoms we often take for granted were purchased dearly by soldiers, sailors, airmen, Marines, Coast Guardsmen, and guardians who stood watch over the Republic across generations.

This Memorial Day, may we remember them with gratitude.

May we honor them not only with ceremonies and flags, but by striving to be citizens worthy of their sacrifice.

And may we never forget that the American experiment in liberty has endured for 250 years because brave men and women were willing to defend it with their lives.

Masonic Order of St. Patrick

There is a plethora of appendant and invitational bodies that exist within the broader Masonic family; some are well known and well established, while others remain comparatively obscure, preserved primarily through the enthusiasm and fraternal spirit of dedicated Brethren. The Masonic Order of St. Patrick belongs to the latter category. It is a relatively modern Masonic body, niche in its organization and still evolving in its governance, yet deeply rooted in themes that resonate strongly within Masonic culture: chivalry, Christian symbolism, and the preservation of traditional fraternal fellowship.

Although the Order is distinct from the historic British chivalric order bearing a similar name, the Most Illustrious Order of St. Patrick, its symbolism and inspiration draw heavily upon the legacy of Irish knighthood, the Christian mission of Saint Patrick, and the long historical relationship between Ireland and Freemasonry. As with many invitational or side orders in Freemasonry, the Order exists primarily to celebrate fellowship among experienced Masons who have already advanced through several other Masonic bodies.

This article provides an overview of the Masonic Order of St. Patrick, including its historical inspirations, its modern development, membership requirements, and its connection to broader traditions of Irish Freemasonry.

Distinction from the Historic Order of St. Patrick

It is important at the outset to clarify that the Masonic Order of St. Patrick is not the same institution as the historic Most Illustrious Order of Saint Patrick, a British order of chivalry established in the 18th century. While the Masonic body takes inspiration from that historical order, the two are entirely separate organizations.

The Most Illustrious Order of Saint Patrick was founded in 1783 by King George III at the request of the Lord Lieutenant of Ireland, the 3rd Earl Temple (later the Marquess of Buckingham). The order was intended to serve as the Irish counterpart to the great British chivalric orders. Within the hierarchy of British knighthood, it stood as follows:

• Order of the Garter representing England 
• Order of the Thistle representing Scotland 
• Order of St Patrick representing Ireland

Among these three, the Order of St. Patrick was the youngest in both precedence and age.

The regular appointment of knights to the Order continued until 1922, when the majority of Ireland gained independence and became the Irish Free State. Although the order technically still exists, no new knight has been created since 1936, and the last surviving member, Prince Henry, Duke of Gloucester, died in 1974.

The motto of the historic order is “Quis separabit?” meaning “Who will separate us?”, a phrase derived from Romans 8:35: “Who shall separate us from the love of Christ?” This explicitly Christian sentiment reflects the spiritual tone that also appears within the modern Masonic order bearing Saint Patrick’s name.

Freemasonry and the Founders of the Historic Order

An interesting historical intersection between Freemasonry and the original chivalric Order of St. Patrick lies in the fact that several of its founders were themselves prominent Freemasons. This reflects the deep integration of Freemasonry into 18th-century Irish political and aristocratic society.

Among the founding knights who were Freemasons were:

• Edward Augustus, Duke of York: initiated in Royal York Lodge of Friendship in Berlin in 1765 and later elected Past Grand Master of the Premier Grand Lodge of England in 1767. 
• William Robert FitzGerald, 2nd Duke of Leinster: served as Grand Master of the Grand Lodge of Ireland beginning in 1770. 
• Thomas Nugent, 6th Earl of Westmeath: held the office of Grand Master of the Grand Lodge of Ireland from 1763 to 1767. 
• Field Marshal Charles Moore, 1st Marquess of Drogheda: elected Grand Master of the Grand Lodge of Ireland in 1758. 
• Richard Colley Wellesley, 1st Marquess Wellesley: served as Grand Master of the Grand Lodge of Ireland in 1782.

These connections illustrate that Irish Freemasonry and Irish chivalric culture historically moved within the same social circles. The modern Masonic Order of St. Patrick reflects that same convergence of Masonic fraternity and Irish chivalric symbolism, albeit in a modern fraternal context rather than an aristocratic one.

The Modern Masonic Order of St. Patrick

The Masonic Order of St. Patrick is a comparatively recent development within the ecosystem of invitational Masonic bodies. Unlike long-established Masonic orders that possess centralized governance and clearly defined international structures, the Order of St. Patrick currently exists in a more decentralized form. Various councils or groups may operate with considerable autonomy, often conferring the Order through invitational gatherings of qualified Masons.

Due to this decentralized nature, there is no universally accepted sovereign governing body overseeing the Order at present. Nevertheless, the Order is typically treated with the same decorum and respect accorded to other Masonic bodies. Its ceremonies emphasize themes of Christian chivalry, Irish heritage, fraternal fellowship, and spiritual reflection, drawing inspiration from Saint Patrick and the monastic traditions associated with him.

Like many invitational degrees in Freemasonry, the Order spreads organically through personal connections among Brethren. A Mason who has received the Order may, under appropriate circumstances and permissions, confer it upon other qualified candidates. This method of transmission resembles the historical spread of several other Masonic orders whose early development occurred through fraternal networks rather than centralized authority.

Lorica Council and the Modern Revival of the Order

One of the most notable modern expressions of the Order is the Lorica Council Time Immemorial, formed in 2017. This Council traces its origins to the Masonic Week of 2017, when a group of Masonic Brethren from various parts of the United States gathered and conferred the Order in a private ceremony. Among those present were Brethren from the northeastern region of Indiana. Following this event, several participants began conferring the Order within their respective jurisdictions, with appropriate permissions depending on the Masonic body under which the Order was being organized.

The Indiana Brethren subsequently agreed that a permanent council should be established to preserve the Order and provide a structure through which it could be conferred upon worthy candidates. Thus, on March 17, 2017, Lorica Council T.I. (Time Immemorial) was formally established.

The ritual used by this council includes several modifications intended to deepen its historical symbolism and spiritual emphasis. Certain portions of the ceremony were revised to highlight themes drawn from Irish Christian tradition, particularly the concept of the lorica.

In the Hiberno-Scottish monastic tradition, a lorica is a prayer of protection, invoking the power of God as a shield against evil. One of the most famous examples is “Saint Patrick’s Breastplate” (Lorica Sancti Patricii), an early Irish prayer attributed to Saint Patrick himself. This prayer invokes divine protection through the Trinity and through the presence of Christ in every aspect of life.

The symbolism of the lorica aligns naturally with Masonic ideals of spiritual armor, moral discipline, and the protection of virtue, making it a fitting theme for an order dedicated to Saint Patrick.

Membership Requirements

Admission into the Masonic Order of St. Patrick is typically by invitation. A candidate does not apply directly; rather, he is invited after unanimous election by the members of a council or assembly of the Order.

To be eligible, a candidate must meet several requirements that reflect the Order's chivalric and York Rite orientation. A prospective Knight must be:

1. A subscribing Master Mason in a regular and recognized Craft Lodge. 
2. A subscribing Royal Arch Mason in a recognized Royal Arch Chapter (or its equivalent in other jurisdictions). 
3. A member of at least one recognized Masonic chivalric or knightly order, such as: 

Knight Masons (sometimes called the Red Cross of Babylon in certain jurisdictions) 

Red Branch of Eri, under the Allied Masonic Degrees or SRIA constitutions.

To remain in good standing within the Order, a Knight must maintain active membership in these prerequisite Masonic bodies. These requirements ensure that membership in the Order of St. Patrick is composed primarily of experienced Masons who have already demonstrated dedication to the Craft and to the York Rite tradition.

My own introduction to the Masonic Order of St. Patrick occurred quite unexpectedly during a recent visit to Alaska. While attending events connected with the Grand York Rite of Alaska, it happened that a Senior Knight Commander of the Order of St. Patrick was present, accompanied by several members of the Order.

With a sufficient number of Knights present, they were able to formally open a Lodge of the Order and confer the ceremony. During that gathering, several of us were invited to receive the Order.

Such moments illustrate one of the enduring qualities of Freemasonry. Many Masonic bodies exist not because of rigid bureaucratic structures, but because dedicated Brethren carry their traditions wherever they travel. A group of Masons meeting in fellowship may suddenly find themselves able to confer a degree and extend the bonds of fraternity to new members.

Receiving the Order in that setting was both meaningful and symbolic. It reminded me that the living tradition of Freemasonry continues to unfold through the shared enthusiasm of Brethren who are committed to preserving the history, symbolism, and fellowship of the Craft.

Being St. Patrick’s Day, when Irish heritage is celebrated across the world, it is especially appropriate to remember that the traditions of Irish knighthood and Irish Freemasonry continue to live on, not only in historical records, but also in the living fellowship of Masons who gather together in brotherhood.

Erin go Bragh!

Athelstan

Once again, I’ve returned home after another journey across the world. This weekend marked the annual meeting of the Grand Court of the Masonic Order of Athelstan for England, Wales, and its Provinces Overseas, a historic occasion as the Most Worshipful Grand Master, Paul Johnston, retired after nearly 12.5 years of service, passing the mantle to his Deputy Grand Master.

Ratae Corieltauvorum

Last Thursday, I landed in London and made my way up to the Midlands to the city of Leicester. I was part of a larger contingent of American Masons who came to show support to Paul and to the Grand Court of England.

Friday, I walked around the city center and checked out the Jewry Walls. Leicester began as Ratae Corieltauvorum, a Roman town on the River Soar, laid out along the Fosse Way, a major Roman road in Britain that connected the southwest to the northeast, linking Exeter (Isca Dumnoniorum) and Lincoln (Lindum Colonia). Its most spectacular surviving feature is the Jewry Wall (a massive 2nd-century masonry wall that formed part of the public bath complex), which was originally thought to be a forum when first discovered. Excavations by Dame Kathleen Kenyon in the 1930s confirmed the wall’s relationship to the adjacent Roman baths, whose foundations are still visible beside the wall and interpreted by the adjacent museum. The structure (c. AD 160) is one of the largest pieces of standing Roman masonry in Britain. 

After the collapse of the Roman Empire, an Anglo-Saxon town grew among the ruins. The oldest standing church is St Nicholas, incorporating Roman brick and stone; it is among Leicester’s five surviving medieval churches and has pre-Conquest origins (in use since at least the 9th century). It stands immediately beside the Jewry Wall, a vivid reminder of the city’s continuity from Rome through Saxon and Norman times.

Within the castle’s bailey rose St Mary de Castro (which I visited last year), founded as a collegiate chapel in 1107 by Robert de Beaumont, Earl of Leicester. Its long history ties Leicester to national figures: local tradition connects it to early royal ceremonies (including the child-knighting of Henry VI) and even to Geoffrey Chaucer’s life. Architecturally speaking, it retains Norman fabric with later Gothic additions. 

The timber-framed Guildhall (c. 1390) began as a meeting place for the Guild of Corpus Christi and later served as the town hall. Over the centuries, it hosted council meetings, courts, feasts, theatrical performances, and even debates during the Civil War, which makes it the best-preserved window into municipal life before modernity. 

Leicester’s religious landscape was transformed by the Dissolution of Henry VIII. Leicester Abbey, a wealthy Augustinian house, was suppressed in 1538; just years earlier, Cardinal Thomas Wolsey, Henry VIII’s fallen minister, died there in 1530 en route to face treason charges. His burial at the abbey and the subsequent loss of his tomb became one of Tudor England’s lingering mysteries; despite modern excavations, his remains have never been found. The abbey ruins now lie within Abbey Park. 

Another focal point was the Greyfriars (Franciscan) friary. After Bosworth (1485), King Richard III was buried here. The friary was later dissolved, the site built over, and the king’s grave vanished from memory until the 21st century; now it's a museum dedicated to Richard III.

Through the 18th century, Leicester expanded as a regional market town. Framework-knitting and hosiery trades thrived, and civic governance continued in and around the old Guildhall, while parishes maintained medieval churches like St Nicholas, St Mary de Castro, and the future cathedral. Though less architecturally showy than the Victorian age to come, this period laid the economic groundwork for industrial growth and urban improvement. Industry, railways, and municipal pride spurred new buildings in the 19th century, while older landmarks like the Guildhall survived as cherished symbols of civic heritage. 

Leicester’s most famous modern chapter is the rediscovery and reburial of King Richard III. In 2012, archaeologists located his grave beneath a city-center car park on the site of the lost Greyfriars church; DNA and osteological analysis confirmed the identity. The city created the King Richard III Visitor Center opposite the cathedral, and in March 2015, the last Plantagenet king was reinterred with honor in Leicester Cathedral beneath a Swaledale fossil-stone tomb. The find sparked national debate (including legal challenges over the reburial site) and placed Leicester at the center of global heritage headlines. 

Retirement of Paul

While the stones of Leicester speak of millennia of history, this weekend’s events marked the beginning of a new chapter in the living history of our Order. This past summer, Bro. Paul Johnston, Most Worshipful Grand Master, announced his intention to retire.

I first met Paul more than a decade ago during Masonic Week, and I found him to be both a warm friend and an exceptional leader - a man deeply devoted to the Craft. Over the course of his 12.5 years as Grand Master, he guided the Masonic Order of Athelstan from its infancy into its formative years. Under his steady hand, the Order expanded to the far corners of the globe, establishing Grand Courts in nations that had grown strong enough to govern themselves, including the United States.

Paul had joined the Order shortly after its founding and went on to serve as Grand Secretary before assuming the mantle of leadership following the untimely passing of his predecessor. One of his personal goals, he said, was to install his own successor. Yesterday, he fulfilled that wish by installing the Fourth Grand Master of the Order and concluded his tenure with grace and humility, a fitting close to a remarkable chapter in the Order’s history.

The First King of England

King Athelstan (c. 894 - 939 AD), grandson of Alfred the Great and son of King Edward the Elder, stands as one of the most significant yet often underappreciated monarchs in English history. Known variously as Athelstane, Athelstone, Athelston, Aldiston, Adelstan, Adelston, and Ethelstan, he is celebrated as the first true King of all England, as he was the ruler who transformed a patchwork of Anglo-Saxon and Viking kingdoms into a unified realm.

Athelstan was raised partly in Mercia under the care of his aunt, Æthelflæd, the “Lady of the Mercians,” where he absorbed both Mercian and West Saxon traditions of governance and warfare. Upon the death of his father in 924, a brief succession dispute arose between Athelstan and his half-brother Ælfweard, but the latter’s sudden death soon after cleared the way for Athelstan’s accession. He was crowned in 925 AD at Kingston-upon-Thames, a symbolic site straddling the ancient borders of Wessex and Mercia, embodying the unity he would soon achieve across England.

From the outset, Athelstan proved to be an exceptional military leader and statesman. In 927, he captured York from the Danes and compelled the submission of Constantine II of Scotland and other northern rulers at the Treaty of Eamont Bridge. By doing so, he brought Northumbria firmly under English control and became the first monarch to rule over all of England. 

His greatest test came a decade later at the legendary Battle of Brunanburh in 937 AD. Facing a formidable alliance of Scots, Strathclyde Britons, and Dublin Norse under Constantine II, Owain of Strathclyde, and Olaf Guthfrithson, Athelstan’s forces won a decisive but bloody victory. Chroniclers hailed the battle as a defining moment in forging the English nation, preserving its unity and independence for generations to come.

Athelstan’s reign was not defined by warfare alone. His government introduced innovative reforms that strengthened royal authority and improved national cohesion. He issued extensive law codes to ensure justice and order, regulated coinage to prevent fraud, and centralized trade within burghs to encourage urban development. He reorganized the Midlands and former Danelaw into shires, consolidating administration across England. Abroad, he forged alliances through the marriages of his half-sisters to European princes and cultivated cultural and ecclesiastical ties with the Continent.

A patron of learning and the Church, Athelstan gathered relics and illuminated manuscripts, many of which he gifted to monasteries and churches. His generosity toward the clergy ensured their support, while his endowments enriched England’s spiritual life. Upon his death in 939 at Gloucester, Athelstan was buried in Malmesbury Abbey, a monastery he had long favored and supported. Though his tomb now lies empty, his legacy as England’s first unified monarch endures.

Commemorating 1100 Years of Legacy

In Masonic tradition, King Athelstan occupies a place of profound honor. According to early manuscripts, including the Halliwell (Regius) Poem, the Cooke Manuscript, the Landsdowne Manuscript, and the lesser-known Roberts Manuscript, a great assembly of stonemasons was convened at York in 926 AD by Athelstan’s half-brother, Prince Edwin, at the king’s command. There, the traditions of symbolic and operative Masonry were codified and the Craft’s ancient charges were reaffirmed.

The Masonic Order of Athelstan was founded to honor this spirit of enlightenment and fraternity embodied by the king. It seeks to celebrate his unifying vision, his devotion to law and learning, and his legendary association with the early organization of masonry in England.

As the world marks the 1100th anniversary of Athelstan’s coronation in 2025, the Order and its charitable arm (the King Athelstan Memorial Foundation) have undertaken a series of meaningful projects to preserve and promote his memory. Established in 2020, the Foundation has already realized numerous initiatives:

• In 2021, it presented a magnificent King Athelstan tapestry to All Saints Church in Kingston-upon-Thames, the site of his coronation.
• In 2022, it donated a replica Saxon sword crafted by renowned smiths Hector Cole, M.B.E., and Tim Blades, along with an audio-visual system and documentary for the Athelstan Museum in Malmesbury.
• In 2024, the Foundation contributed money to support the exhibition of ancient Saxon papers on loan from Cambridge University and funded educational installations and the Guide to Athelstan & Malmesbury Trail for the town’s upcoming 1100 celebrations.
• The same year saw the launch of the ambitious “York 1100 Project,” which raised £100,000 to sponsor a stonemason’s accommodation unit at York Minster and commission a carved grotesque of King Athelstan to adorn the cathedral’s South Quire.

By June 2025, the project reached fruition: the Most Worshipful Grand Master and a distinguished delegation presented both the accommodation unit and the completed grotesque to York Minster, honoring Athelstan’s enduring legacy as patron and protector of the Craft.

Further commemorations followed on September 4, 2025, when All Saints Church in Kingston-upon-Thames unveiled all seven embroidered tapestries from their Seven Saxon Kings Project. Looking ahead to 2026 and beyond, additional projects are planned to continue celebrating the life and legacy of this remarkable monarch.

Through these works, the Masonic Order of Athelstan and its Foundation have ensured that the spirit of England’s first king, and the legendary assembly of York in 926 AD, remains alive in both history and fraternity, a thousand years on.

A. E. Waite

Arthur Edward Waite (1857–1942) occupies a unique place in the history of Western esotericism. An American-born poet, mystic, and occult scholar who spent nearly his entire life in England, Waite wrote prolifically on the subjects of mysticism, ceremonial magic, Kabbalah, Rosicrucianism, Freemasonry, and alchemy. He was also the co-creator of the Rider–Waite Tarot deck, the single most influential tarot pack of the modern era. R. A. Gilbert, Waite’s biographer, observed that Waite’s importance lies in the fact that he was “the first to attempt a systematic study of the history of Western occultism.” Waite’s career was marked by his constant search for what he called the “Secret Tradition”, a hidden stream of mystical Christianity preserved within the symbols of esoteric societies and texts.

Early and Personal Life

A. E. Waite was born on October 2, 1857, in Brooklyn, New York, to Charles F. Waite, a Captain in the American merchant marines, and Emma Lovell, daughter of a wealthy London merchant involved in the East India trade. Charles and Emma never married, and Waite and his sister Frederika were thus illegitimate. When Charles died at sea, Emma returned to England with her two children, raising them in poverty on the margins of London society. Rejected by her family, Emma converted to Roman Catholicism when Waite was 6 years old, a decision that would shape his religious outlook for the rest of his life.

Waite, unable to receive a formal education, educated himself and became a voracious reader. He spent two terms at St. Charles’ College at 13 years old before leaving formal schooling. Much of his education came through voracious reading, ranging from cheap novels and romances to medieval and mystical texts. In 1874, the death of his sister deeply shook him, weakening his Catholic faith and setting him on a lifelong quest for spiritual consolation. By age 21, he was studying esotericism in the British Museum Library, exploring Spiritualism, Theosophy, and eventually the works of Éliphas Lévi, whose writings ignited Waite’s enduring fascination with the Hermetic and mystical traditions of the West.

In 1888, Waite married Ada Lakeman, whom he affectionately called “Lucasta,” and they had one daughter, Sybil. Between 1900 and 1909, he supported his family as a manager for the Horlicks company. Lucasta’s death in 1924 was a personal blow; in 1933, he remarried Mary Broadbent Schofield, with whom he spent his final years in Kent.

Writer and Scholar

Waite’s literary output was vast. He authored, translated, or edited works on alchemy, Kabbalah, Rosicrucianism, and ceremonial magic, in addition to devotional poetry and mystical theology. His ‘The Builders’ became a popular Masonic classic, distributed widely in America, and in 1916 he was honored by the Grand Lodge of Iowa with the rank of Past Senior Grand Warden.

His book ‘Devil-Worship in France’ (1896) was particularly influential, as it exposed the notorious Taxil Hoax, which had alleged Masonic involvement in Satanism. Waite’s careful analysis demonstrated the fraudulent nature of the claims and earned him the gratitude of both Masonic and occult leaders like William Wynn Westcott. While non-Masonic reviewers thought Waite had perhaps overstated the case, the work effectively put an end to popular interest in “Masonic Satanism.”

The Hermetic Order of the Golden Dawn

Waite joined the Hermetic Order of the Golden Dawn in 1891, entering the Second Order in 1899. He was involved with the Order until 1914, save for a break between 1893 and 1896 when he became disenfranchised with the activities of some of his superiors in the order. He founded his own branch, the Independent and Rectified Order of the Golden Dawn, in 1903, but dissolved it in 1914.

Waite’s approach to esotericism emphasized mysticism and Christian spirituality, a contrast to figures like Aleister Crowley and W. B. Yeats who favored ceremonial magic and practical occultism. Crowley, in particular, mocked Waite in print, calling him “Dead Waite” and lampooning him in ‘Moonchild.’ Yet Gilbert and other scholars argue that Crowley’s animosity stemmed from Waite’s insistence that true magic pointed beyond occultism toward mystical union with the divine.

“Crowley’s hostility centred on his awareness that Waite had perceived the true nature of magic and pointed to another way — that of the mystic. Unwilling to accept what he knew inwardly to be true; Crowley turned to verbiage and venom, at the same time belittling himself and ensuring that future generations of occultists should know of Waite and be curious.” 

- R.A. Gilbert

Masonic Career

A.E. Waite was initiated as an Entered Apprentice on September 19, 1901, in Runymede Lodge No. 2430 at Wraysbury in Buckinghamshire. As a courtesy to Runymede Lodge, Waite was raised as a Master Mason on February 10, 1902, in St. Marylebone Lodge No. 1305 in London. He would serve as Worshipful Master of Runymede Lodge in 1910. He was admitted to the Grade of Zelator in Metropolitan College of the SRIA on April 10, 1902. He would later serve as Exponent of this College in 1913. He was exalted into the Holy Royal Arch in Metropolitan Chapter No. 1507 on May 1, 1902. A week later, he was installed as a Knight Templar in King Edward VII Preceptory.

His most treasured initiation came in February 1903, when he traveled to Geneva to receive the Rectified Scottish Rite and the grade of Chevalier Bienfaisant de la Cité Sainte (CBCS). Waite regarded the Rectified Scottish Rite as the purest expression of the mystical Christian “Secret Tradition.”

“The ceremony throughout was read or recited, the rituals not being committed to memory as in English Masonry. The effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the Craft degrees. I wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity.”

In 1905, he was initiated into Mark Masonry, which he saw as a purer form of Craft Masonry, not the ‘muddled Deism of Anderson's Constitution.’ In 1930, he was still actively promoting the Mark when he became a founder and first Master of Tower Hamlets Mark Lodge No. 892. He was a founding member of Sancta Maria Preceptory of Knights Templar in 1906 and served as Preceptor in 1909 before serving as Registrar from 1910 to 1940. He received the Chevalier-Profès (Professed Knight) and Chevalier-Grand Profès (Grand Professed Knight) by correspondence in 1907; he did not make a second visit to Geneva. He was perfected (initiated) in the Orpheus Chapter Rose Croix No. 79 in 1909, becoming its Sovereign in 1915, and, from 1918 onwards, he was its Recorder.In 1914, Waite resigned from the SRIA after failing in his bid to be elected as Celebrant of Metropolitan College.

After 1920, his association with Craft Masonry faded, although he remained a member of his mother lodge until his death. By this time, he was a member of virtually every rite that was worked in England, and he had played an active role in many of them, including the Holy Royal Arch, the Knights Templar, the Knights of Malta, the Swedenborgian Rite, the Red Cross of Constantine, and the Secret Monitor.

Despite his wide involvement in Masonic bodies, Waite was often critical of mainstream Freemasonry, which he felt had lost its spiritual depth in favor of worldly ceremony and social respectability. By the 1920s, he had largely withdrawn from active Masonic life, though he remained affiliated until his death.

Martinism and Tarot

One of the lesser-known but crucial influences on Waite’s spiritual development was Martinism, the mystical Christian philosophy derived from Louis Claude de Saint-Martin (“the Unknown Philosopher”) and later systematized by Gérard Encausse (“Papus”). Waite encountered Martinism in the late 19th century, shortly after his exposure to Lévi. Whether Waite formally joined Papus’s Martinist Order remains uncertain, but his writings and ritual work demonstrate a deep assimilation of Martinist themes.

At the core of Martinism lies the doctrine of humanity’s fall from divine unity and the possibility of reintegration with God through inner purification and the cultivation of divine wisdom. Waite absorbed this theology and wove it into his broader search for the “Secret Tradition.” His Fellowship of the Rosy Cross reflected Martinist emphases on mystical ascent, Christian esotericism, and the symbolic use of ritual to awaken the soul to divine realities.

Fellowship of the Rosy Cross

In 1914, he resigned from the Hermetic Order of the Golden Dawn and the SRIA, which coincided with the decline of his Independent & Rectified Rite of the Golden Dawn. He directed all of his energies to the rituals and creation of the Fellowship of the Rosy Cross (FRC), a Christian Order structured in a series of grades that represented a symbolical ascent of the Kabbalistic Tree of Life. The Fellowship of the Rosy Cross was founded on July 9, 1915, with the consecration of Salvator Mundi Temple at De Keyser's Hotel on Victoria Embankment, London. Waite’s Order was supposed to be Christian and mystical, rather than pagan and magical, and it synthesized elements from Freemasonry, Kabbalah, alchemy, Martinism, and Tarot in its rituals. Unlike the Golden Dawn, the FRC rejected magical practices in favor of contemplative mysticism and sacramental ritual. For Waite, the FRC represented the culmination of his lifelong quest to reconstruct the “Secret Tradition” as a living spiritual path.

The Tarot

Waite is best known for his involvement with the Rider–Waite Tarot deck, first published in 1910 and illustrated by his fellow member of the Hermetic Order of the Golden Dawn, Pamela Colman Smith. He also authored the deck’s companion volume, ‘The Key to the Tarot’, which was republished in expanded form in 1911 as ‘The Pictorial Key to the Tarot’. Unlike many of his contemporaries, Waite viewed the Tarot as a book of spiritual doctrine. The Rider–Waite deck embodies this vision: its imagery is infused with Christian mysticism, Rosicrucian allegory, and echoes of Martinist philosophy. The Fool’s journey, in Waite’s interpretation, is not merely a tale of chance or fate but a spiritual pilgrimage toward divine union. By fully illustrating all 78 cards (when most decks at the time depicted only the 22 Major Arcana), Waite and Smith introduced narrative and symbolic coherence to the entire Tarot, encouraging its use not simply for divination, but as a meditation on the stages of the soul’s return to God. Although Waite authored dozens of works, it is the Rider–Waite Tarot and its companion volume that secured his enduring fame. The deck revolutionized Tarot practice and has since become the foundation upon which nearly every modern Tarot deck is built, ensuring Waite’s lasting influence on the esoteric tradition.

Death and Legacy

Waite spent his final years in Bishopsbourne, Kent, where he died on May 19, 1942, at the age of 84. He was buried in the local churchyard. While often mocked by contemporaries such as Crowley and even caricatured by H. P. Lovecraft, Waite’s reputation has grown steadily among scholars of esotericism. His insistence on the distinction between occultism and mysticism, his rejection of sensationalism, and his quest for the “Secret Tradition” have left a lasting legacy. As Fort Newton remarked in 1916, Waite “warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin.”

References

1. A.E. Waite. (n.d.). Retrieved from Wikipedia: https://en.wikipedia.org/wiki/A._E._Waite 

2. Arthur Edward Waite. (n.d.). Retrieved from The Province of Greater London for the Societas Rosicruciana in Anglia: https://srialondon.org/arthur-edward-waite/ 

3. Arthur Edward Waite. (n.d.). Retrieved from Grand Lodge of British Columbia & Yukon: https://freemasonry.bcy.ca/biography/esoterica/waite_a/waite_a.html 

4. Arthur Edward Waite — The Man Behind the Modern Tarot. (n.d.). Retrieved from Mister Tarot: https://www.mistertarot.com/arthur-edward-waite%E2%80%94designer-of-the-modern-tarot/ 

5. Gilbert, R. A. (1986). The Masonic Career of A. E. Waite. Retrieved from Skirrit: https://skirret.com/papers/waite/masonic_career.html 

6. Higgins, S. (2013, December 11). A. E. Waite and the Occult. Retrieved from The Oddest Inkling: https://theoddestinkling.wordpress.com/2013/12/11/a-e-waite-and-the-occult/ 

7. Steele, E. C. (2015, October 2). Arthur Edward Waite is Born. Retrieved from MasonryToday: https://www.masonrytoday.com/index.php?new_month=10&new_day=2&new_year=2015

2025 Rocky Mountain SRICF Conference

Another Rocky Mountain SRICF Conference has concluded. Idaho College hosted the event this year, and I had the honor of serving as Co-Chairman alongside the Chief Adept. We welcomed Fratres from Idaho, Utah, Colorado, New Mexico, Oregon, Alaska, and New Jersey. During the conference, we initiated two Zelatores, two Theorici, three Practici, and five Philosophi. This was followed by two presentations and a wonderful practical exercise led by the Junior Deputy Supreme Magus. We then enjoyed a dinner with excellent food and drink, followed by lively socializing well into the evening. 

I had such an amazing time with all the Fratres. There’s something truly rejuvenating about the Society.

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

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