QSA Members Forum

For Masonic Research

Article and Papers

The time has come to speak.

By Brother Alain de Keghel

(reproduced here with the author's permission)

Webmaster's introduction. — Bro. Alain de Keghel, 33° is a committed and accomplished Freemason, scholar, historian, and career diplomat.   He served as chair of the Supreme Council of the Grand Orient of France from 2002 to 2008.   In 1994 he became a lifetime member of the Scottish Rite Research Society (Southern U.S. jurisdiction). As the chair of an independent European Masonic Research Society, he has worked with the Philalethes Society in North America and with the research lodge Quatuor Coronati No. 8 in Germany. He is the former Consul General of France in Tokyo and Washington, D.C., and lives in Paris.   His new book, American Freemasonry, Its Revolutionary History and Challenging Future, recently published (October 2017) by the Inner Traditions - Bear & Company, "examines the history of Freemasonry in the United States from the colonial era to the present, offering an unobstructed view of the strengths and failings of the American Masonic system."   What follows here is an extract of a lecture given by Bro. Alain de Keghel at the Potomac Lodge of Washington, DC in the year 2000, followed by the transcript of an interview of Bro. de Keghel conducted by Gregory Stewart of the Web Magazine About Freemasonry, FREEMASON INFORMATION, about Alain's book: "American Freemasonry."

… The time has come to speak.
The time has come to engage fraternally in a deep and sustained analysis of the international Masonic landscape.   All Brethren of good will are looking toward a more open-minded, more tolerant, and more Masonic approach to our Brotherhood.   To that end, increasing numbers of Masons from around the world are making the necessary efforts to build a bridge of Light.   It is a bridge of Light which does not end at national borders or within the institutional limits of Masonic bodies where-so-ever they might be found around the world.   It is a bridge that is built in order to overcome prejudices, and to open eyes, minds, and hearts, to the inherited legacies of our diverse and rich traditions.   [See notes 1 and 3]

It is indeed a great privilege and rare opportunity to gather with Brethren of the five continents in order to share different experiences, and to try, to open more widely the doors of understanding.   So let us attempt to overcome the friction of difference that far too often marks the realities of the profane world, and as a consequence also tarnishes our Masonic world.   We should do this not for the unworthy goal of Masonic proselytizing, but simply to attempt a modest dialogue between men and Masons of good will, between Brethren of distinct Masonic streams that are each, in fact, a lasting source of treasure.   Why?   We do it because similar efforts have always strengthened our spiritual, philosophical, philantropical and traditional Order.

The Masonic Order has endured through the vicissitudes of time, culture, civilizations and society. However, it has survived through the centuries not by following passively the movements of civil society, but rather it often has been at the forefront of change within society.
This is necessary because it is our duty to test our discrimination and open our minds towards the future of the Masonic Order at the turn of the 21st Century and of the third millennium.   However, in order to do this adequately, it is obvious that we first need to know each other much better than we do.

To be direct and to the point, I will first offer a few words concerning the Grand Orient of France:
No it is not a communist organization!
No, it has not relinquished The Great Architect of the Universe.
No, it has never initiated women. BUT…
Yes, it is the oldest traditional Masonic body in France, and its very strong commitment in the establishment of Freemasonryin the early years of Latin America is well documented.
YES, the Grand Orient with more than 42,000 Brethren is the largest French Masonic organization in a country which countsa total of roughly 120,000 men as members working in a Lodge.

You of course realize that Freemasonry developed in a different way in France as well as in many Latin American countries.   There is no need to lock ourselves into unnecessary compartments and singular ways of thinking.   We need to be concerned about the weakness that results from unnecessary divisions.   We would be much wiser to prefer a universal perspective because our way of thinking is a legacy of the great philosophers and writers of the time of the Enlightenment: Voltaire, Rousseau, Montesquieu, Diderot, and before them of individuals such Ephraim Chambers, with his "Encyclopaedia or Dictionary of the Arts and Sciences," first published in 1728.   We must leave the heritage of our humanist and Enlightenment values to future generations.

The essential point is that our Masonic message is still of value.   The great, generous and original ideal of Freemasonry to "unite people who otherwise would have remained at perpetual distance" is also a modern and vital message to our contemporary society endangered by egoism, ethnocentrism and crude materialism.   At this time, everyone is speaking of globalization.   But where are we as Freemasons in the contemporary world?   Are we not at risk in our current situation?   Is it not possible that the world will pass us by in the new millennium if we do not actively engage with humanity once again and give the message that is expected from us?

It is precisely Rules and Regulations, which make a universal dialogue among all Freemasons virtually impossible.   Is it not a kind of a paradox that today the Roman Catholic Church has lifted the excommunication of Freemasons … but that Freemasons of different disciplines in fact excommunicate each other?   Is it a sane and normal situation?
Having always made this argument, and being supportive of constructive change, I notice in this regard that some significant changes are beginning to occur.   [See note 2]

Of course, none of us today has a miraculous "ready-made" solution to suggest.   We can only work to find a solution step by step.   That is how we can all be pragmatic and helpful.   The first step is simply to take into consideration the simple truth that there are different Masonic streams.   Each of these traditions reflects specific historical, sociological, cultural, religious, spiritual and national realities.   We need to take them into account, as they are, and not as we think they should be.   No one of us is so privileged with wisdom that it would entitle us to enforce a universal Masonic creed.   But we can see the result today of closed and self-righteous thinking.   It is very frustrating to all of us.   Practically, we have to abandon any illusion or vain hope to change the remarkable and healthy diversity in order to reunify Masonic streams.

Starting from this matter of fact, why should we not seriously consider the very real option of becoming more dynamic, more imaginative, more creative and positive in order to develop a new kind of relationship?   This would not necessarily imply any kind of formal recognition.   It would also not harm our respective rules and regulations and would not lead us to violate any of our solemn obligations? That makes common sense.

Let us take the example of the Roman Catholic Church: it meets and conducts a sophisticated and ambitious dialogue with the other religious communities, but it does not perform church services in which Ministers of different disciplines work together ritualistically.   In other words it places its heart, and service, in favor of ecumenism, but this kind of ecumenism and openness does not result in confusion or the violation of obligations for its Ministers.

Why could we Freemasons of different lineages not act in a similar way?   We need not attend tiled Lodge Meetings together.   No single French Brother from the Grand Orient should ever expect to attend such a stated communication simply because we respect your identity, your specific commitment, your discipline and your Tradition.   However, on a reciprocal basis it is possible that we can make progress.   It would require tolerance and an open-minded spirit.   But the time has come to sit together.   In one way, or another, we need to make sincere efforts to forge new kinds of relationships that are conducive to dialogue.   We need adequate mechanisms and tools that enable true Masonic cooperation.   It would be easier to use various existing channels: historians and scholars, for example, could profitably join efforts in building toward mutual understanding and knowledge.   Joint working Committees could be inaugurated in order to share thoughts on a range of issues outside of the Temple and without Ritual.

This would be a first step.

Let us work to be a new kind of Freemason.   One who is candid, and practical, but capable of utopian hopes that have ever been at the heart of real change in society and in revolution.   In fact, to return to the opening part of my remarks, I am speaking about the same type of bold and vital Freemasonry that helped to launch most revolutions to free your countries and to pave the way to democracy.   Let us dream from Hermanos Marty y Simon Bolivar!   In our dreams, in our thinking, and in our practical steps, we must move to become active players in life.   We stand at the Landmark of a new millennium and we should act and prosper accordingly.

We can recall to mind the proposals of the Grand Commander of the German Scottish Rite, Ill∴ Br∴ Gunter MUENZBERG, 10 years ago in Mexico City.   He stated then: that "In a world which has changed so much, Freemasonry must come out of its old shell… Problems have been proclaimed often in recent decades by many far-sighted Freemasons, but these problems, and their solutions, have not been incorporated into the strategic thinking of the sclerotic Masonic institutions themselves … The Masonic institutions should present the moral law in appropriate, flexible outer forms.   Masonic systems would bring the norms, values, and insights, mainly esoteric, of their Masonic thinking into expression in a contemporary Magna Charta, or rule … that would not be dogmatic, rather, it would be flexible and adaptable through time, and place, and yet valid for all freemasons.   This could replace the confusing wide array of misunderstood "Landmarks" currently in existence …
Freemasonry is a political factor, whether it wants to be or not.   It cannot close its eyes concerning either the environment, or the people. …
The Masonic institutions should, of course, not get involved in politics.   This would be a blind alley … Bridge building is only possible, if the type of institutions that I am speaking about remain neutral.   Completely different, however, is the situation of each single Brother.   He should participate fully in society, in public life, and especially in the open and tolerant discourses where opinions are formed.   Only when we follow these, or similar, paths can we engage in effective service to humanity as a strong, vibrant, diverse, and universal organization.   If we do nothing today, in another 10 to 20 years, the call for reformations will be heard even more loudly …" [end of quote].

These remarks were made ten years ago in Mexico City.   Almost nothing has happened since this desperate cry.   This message still resonates today in our ears both as a warning and a legacy.

Let us be the brave Brethren who are today able to undertake the difficult tasks of change faithfully, but also with courage and realism.   It will be well worth the effort for all of us.   When you work toward such goals one thing is certain:   you will always be able to rely on Brethren of good will from around the world, not only in France, in the great Masonic task of building the ever new Temple of humanity …

*

WEBMASTER'S NOTES:

1)   See about these prejudices the article: Regular, Irregular, Clandestine, and Recognized.

2)   See about these changes, and the prospects they open up, the Call of Bratislava by Bro. Peter Bu.; and the Review of the 2nd International
Conference: History, Freemasonry, Fraternalism at the BnF by Pierre Mollier.

3)   Further about "Prejudices," Paul Rich commented on the Masonic Blog of the Hiram.be on June 4, 2017:

"I do not consider as Masonic those lodges which will not initiate those of color, Jews, gays, or make suitable arrangements for the sharing of Masonry with women.   Nor do I consider as understanding Masonry those jurisdictions which insist on recognizing such lodges as "regular."   The notion that the grand lodge of England is somehow the Mother Grand Lodge of the World and defines freemasonry for everyone is ridiculous.   The comic absurdity is compounded by its insistence on it and on celebrating a fictitious 300th anniversary because it has hotel banquet reservations underlines the point. Regularity is achieved by adherence to Masonic values, not by genuflecting to the Duke of Kent.   Recognition of racially segregated lodges in 2017 is offensive, and it is offensive to recognize those such as England that do so as "regular."   (Paul Rich is the senior professor in the Department of International Relations and History at The University of the Americas in Puebla, Mexico. He is a Visiting Fellow at The Hoover Institution, Stanford University, and the President of the Policy Studies Organization, the scholarly organization for political and social policy at the American Political Science Association annual meeting.)

American Freemasonry — The Noble Goal.

An interview with author Alain de Keghel.

American Freemasonry, in context, is challenging to understand as it relates to the rest of the world.   In many ways American Freemasonry mirrors the form and function of the lodge but, because it grew-up in the crucible of democracy that was itself, at the time, unique and new to the world at large.   American Freemasonry is so different, that it's not unusual to see it as "American."   But why does this difference exist?

To understand this question, it would take an outsider to examine American Freemasonry.   And who better than a Frenchman?

To put American Freemasonry into context I spent some time talking to Alain de Keghel, who is the author of the new book American Freemasonry: Its Revolutionary History and Challenging Future and help shed some light on Freemasonry in Americas.

Gregory Stewart (GS): Why write American Freemasonry? What inspired Alain de Keghel to be the one to write it?

Alain de Keghel(AdK): American Freemasonry is an issue which keeps rather controversial in some countries abroad, while people writing, reporting or simply delivering messages about it, not always simply knowing what matters.   Quite often they sincerely believe to be aware but they never, by themselves, experienced American Freemasonry which is very diverse.   America, as a whole, is a wide country and the addition of people of different creeds, different ethnic origins, different languages and specific cultural areas of origin, making together what we call the "melting pot."   And because I had myself the privilege to live in the USA for a long period of time, benefiting also from the Fraternity of American Masons before of that, for example in Germany and Japan, I felt that it may be useful to share this quite rare experience in writing a book without prejudice.   Even though I keep of course a specific cultural French reference simply because my basic roots are there, I tried to do it without any partisan point of view.   This requires being familiar with American history which includes also the political side.

Of course any one will agree that Freemasonry shouldn't interfere in politics — but nobody can ignore the geopolitical dimension of the origins of the American Revolution and the French-British competition of two major powers that included important Masonic Figures like Thomas Jefferson, Ben Franklin, La Fayette and of course George Washington.   But we have to consider also other Freemasons and political actors like the Admirals Cornwallis and Grasse-Tilly who both took a decisive part along with Rochambeau in the famous battle of Yorktown (October 19, 1781) paving the way to the American independence.

Anyone may conceive that as a former diplomat and a Freemason I have indeed an acute interest in those aspects of French-American relationships as well from an international point of view as from both Masonic and historical ones.   All this elements inspired me to write a book to try also to share the analysis from outside America.   But I never intended to deliver a message which would pretend to be the "unique truth" which simply does not exist.   Objectivity is a noble goal but I frankly believe that it does simply not exists.

GS: The French-British competition?   Do you mean the anglo war or some other conflict?

AdK: I was referring more generally to the geopolitics at this period of time where the two then "super powers " and kingdoms where competing all over the world.   And for sure in America during the American Revolution.

GS: The press release for the book puts emphasis on the fact that American Freemasonry was "deeply influenced by the experiences of many early American political leaders, leading to distinctive differences from European lodges."   I'm curious if you could elaborate on this or, perhaps, give an example of one of those influences and what difference it's manifested into.

AdK: In answering your previous question, I was just referring to major figures and early American political leaders while explaining why I choose to report and analyze American Freemasonry "with French eyes."   America, meaning the United States of America, is a young Nation and it appears to me important to refer to the early roots of this First power in the world today if we try to better understand how it evolved in the run of centuries since the famous arrival of the Mayflower with European refugees looking for absolute freedom of religion.   Since absolute freedom of thought belongs to the most fundamental aims of Freemasonry, I would say that many of the first American political leaders spontaneously felt very comfortable with the political philosophy of the Enlightenment which is important for Freemasons all around the world.   If you read the Bill of Rights and the Declaration of Independence from Philadelphia on July 4, 1776, you very easily will find references to basic principles and values which belong to the patrimony of the Masonic Order.   And it is not by chance because many writers of these texts were Freemasons.   By the way, we see here the long lasting influence of this way of thinking since the values they referred to, are still accurate today.   It is to me the most convincing demonstration that Freemasonry, while preventing of mixing in politics, is by definition a place where the civil society may find some references to ideals and principles of an ethical and political nature.

But, unlike in Europe, the same American segments of the society who emigrated to preserve their sacred right to practice their belief without fearing prosecution, these segments of society have also sometimes developed "protective reactions" which may seem contradictory to their aims.   I refer here more specifically to the famous Morgan affair which I explain in my book.   This was a major challenge to American Freemasons leading once to the candidacy of an "anti-Masonic party" running for federal elections.   Since then, we can observe that the memberships of American Freemasonry kept totally away from its involvement in the political life of the American society.

European lodges never experienced this kind of extreme challenge and still keep outmost interested in debates over new issues like bioethics, control of birth, justice or death penalty just to list a few examples.   In some countries, like France, lodges used to be a kind of "laboratory" or think tank where these kinds of issues belong to, of course beside and outside of the political partisan debate.   This is one of the major distinctive differences with American Freemasonry which avoids playing any societal role and privileges the practice of ritual and of charity.   It is not a critique but simply a matter of fact.

Another major difference remains, of course, and reflects specific social specificities on both sides of the Atlantic.   In America white and black lodges work mostly but not exclusively separated.   In France Masonic lodges are places where this kind of separation simply does not exist and could not be possible.   But here again it is part of different histories.

GS: I've had the chance to speak with both Margaret Jacob and Arturo De Hoyos, so I'm familiar with their exemplar work on Freemasonry, but I'm curious why you chose them to pen the forwords for this book?

AdK: Because I am today mainly dedicated to research and academic activities, writing books and sharing my knowledge as a scholar all over the world.   I spend a lot of my time working with Universities and Libraries which simply belong to the natural environment to collect and share accurate information and reliable sources.   Having spent many years in the USA and still keeping the good habit to visit your country at least once a year, I have an ongoing good relationships with American academics.   Margaret C. Jacob. PhD, is best known as a professor of history at the UCLA and is one of the world's foremost Masonic scholars.   She is considered a pioneer in the field of the history of civil society with emphasis on Masonic history.   For that reason it was important to me to have her delivering, also to American readers, a point of view which matters.   For other reasons, my old Friend Art de Hoyos appears to me as one of the American Masons best entitled to write comments on my research since he also is recognized worldwide for his sophisticated Masonic education and knowledge. A Grand Archivist and Grand Librarian of the Southern Jurisdiction he allowed me, as a French life member of the Scottish Rite Research Society, to implement very important research activities in Washington, DC in order to put more light on the French-American Masonic ties throughout time.   But let me also refer here to my other friend, the past Grand Master of the Grand Lodge of California, John Cooper, who also agreed to write an important afterword taking into account what we together did in the nineties and later on for the promotion of inter-Masonic exchanges in Sacramento, Edinburgh and in Paris.   As a matter of fact, these choices reflect a reciprocal confidence of people having different experiences but sharing the same values and one goal: building bridges among people of goodwill!

GS: The title of the book, its dust jacket and interior art leans heavily on the pantheon of American early American Freemasonry.   In your work, how deeply did you delve into the other 'American' Freemasonry in say Mexico, Canada and further down into South America?

AdK: I am very grateful to you for this question which provides me the opportunity to embrace American Freemasonry in its diversity as I honestly did in my research.   If you read my book you will learn that I was also for several years a French Diplomat in charge of representing my country at several inter-American bodies: Organization of American States, ECLAC (a specific body of the UN for economical affairs in Latin America and the Caribbean countries), the Inter-American Bank of Development and the American Regional Health Organization (OPS).   My American overview includes, for this reason, a global analysis with a special focus on Latin America.   But in my present book, I do not write about this specific and very important dimension.   But I just have directed and published early in July 2017 a new book totally dedicated to Latin America and the Caribbean region.   It may be soon also translated in Spanish.

GS: What is this book?   Is it out now or is it coming soon?

AdK: This book was meanwhile published — in French so far — in July 2017: L' Amérique Latine et la Caraïbe des Lumières, Dervy, Paris.   It is about to be translated into Spanish and edited in Buenos Aires, Argentine.
One word more about Canada: the Freemasonry in this country belongs to the Conference of American Grand Lodges and I have of course also included a chapter to present it to English speaking readers.

GS: Interesting in your follow up there, you say Canada belongs to the CoAGL (Conference of American Grand Lodges) Why do you think that is?

AdK: It is not an opinion but a matter of fact.   Mexican Grand Lodges similarly also included into this masonic regional conference.

GS: In the press release, you establish that there's a difference between American and European lodges.   Could you illustrate a few of what your work defines as differences?

AdK: The answer to this important issue is in fact easy: I have honestly tried to compare both sides and readers will discover in my book what I consider as fundamentally different.   So if you allow me would prefer not to elaborate here and to keep the "surprise" for those who will read.   But you may have already noticed that I was referring to one major difference.   The "racial issue" simply does not exist in European lodges — unlike in America.   It appears to me to be a very important difference but there are others which I address in my book.   May be some reactions of American readers and a kind of dialog could arise from that.
I must confess that this would be of outmost interest for me and some way a privilege to establish such an exchange and dialog with American readers.

GS: Do you think these differences have affected membership levels on both sides of the pond?

AdK: For sure these differences had and still have, in my opinion, an impact on the memberships — but mainly on the influence or input of the Masonic values in the civil society.   If you simply look at American statistics — and I do it also quite extensively in my book — you will realize that the memberships is steadily declining in American Lodges since the late 40 of the last century, while it is increasing in France.   It is clearly one of the results of differences in addressing Masonic education, societal topics and actual issues.
Masonic education and Masonic tradition are of course both important.   But young people connected with a very demanding society expect certainly more.

GS: Do you think the European version of lodge work could be implemented straight out of the box in America?

AdK: I would never say: "Do like us, and you will do better."   It would be, first, very arrogant — but also inaccurate because every society has its own rules resulting from history and culture.
But you raise a good question.   Would it make sense to try to experiment with other practices?   This is what some American Grand Lodges have already begun to implement with some impressive success.   It is the case in California, for example.   No one has a miraculous recipe to offer.   But "building the bridges," a principle I was several times referring to in the run of this interview, may be part of the solution.   It is my conviction that everyone has something to learn from encounters in a global world or a "world village" as someone once said.   It is part of Cross culture, a reality of modern Times.

GS: Are there, or do you know of any examples of this implementation?

AdK: Of course yes.   I know that specifically at least one Grand Lodge has recently engaged in this policy.   It is the Grand Lodge of California.

GS: What do you hope American's take away from reading American Freemasonry?   What do you hope European (or non-American) Masons to take away from it?

AdK: In writing American Freemasonry, first in French, I had mainly in mind to explain to my fellow European Masons what I have learned from my American Masonic experience because they too often have a poor knowledge of America in general and quite often misunderstand it.   I had claimed, in a previous answer, to build bridges, and my book is part of that.   As an American Publisher, Inner Traditions (American Freemasonry's publisher) accepted the idea to have my book also translated into English and edited in the USA.   I was of course delighted to contribute this way to entertain a dialog with my American Fellow Brethren which is also part of building bridges and reciprocal confidence.   At a period of time where the flow of information obeys the law of instantaneity and of superficiality, within the so called social networks with their "like" and "Friends" who never encounter beside on the Networks, I do hope that my writings may help to develop a better understanding founded on knowledge and not on prejudice.
Maybe, American Masons eventually could also be interested to discover how a French freemason sees them?   But I may be mistaken and possibly nobody cares?   Let us try!   I remain modest in my ambition.