Freemasonry in the Academic Perspective

The informed modern mason, and at least a few among the more progressive leaders in Mainstream Masonry in the US, and elsewhere, are aware of the steady advances that have been made in the academic study of the fraternity over the past decade. This renewed attention must be viewed as positive, in that it will greatly increase the quality and depth of scholarship on the history of Freemasonry and its impact on civil society since its inception. Nobody can deny that Freemasonry has had a profound impact upon the modern world, and it did not have that effect by remaining apart from the world.

Academic attention will among other things help to marginalize the conspiracy devotees. Of course, another change it brings with it, is the need to address a number of unfortunate perspectives which have been allowed to become commonplace among some sectors of the Masonic world. This will require some maturation and change if not in private opinion, then at least in public discourse. A new civility must of necessity be embraced in the conversation between the varying masonic institutions which up to now has left much to be desired. This should be sought and supported at the highest levels, demonstrating to the rank and file that fraternity, even in the absence of visitation, can and should be adopted in our conversations. That is the most basic of beginnings.

While I could say more about this, nothing I could write would state these issues and the academic perspective that all of Freemasonry will have to learn to live with if not to wholeheartedly embrace, more succinctly than these words from Jan A M Snoek's preface to his most recent work, which follows. It gives much for Freemasons of every obedience to consider.


"Much has changed since in 1986 John Hamill showed that the hitherto generally accepted theory about the origin and early history of Freemasonry, first formulated by such scholars as Gould in the 1880s, could not be maintained when the facts available were analysed anew from a modern scholarly perspective. Since then, scholars have rediscovered the archives and found many documents which had previously been overlooked, or the significance of which had not been understood. This has led to important new insights, often radically contradictory to those which had been previously assumed. Generally, we now tend to assume that the so called speculative form of freemasonry-the 'speculating' (philosophising) about possible symbolical interpretations of the working tools of a freestone mason, of his 'craft' in general, of what he is working at, etc.-was part and parcel of the training of craftsmen, long before the so called 'Premier Grand Lodge' was formed in 1717, and even before the Schaw Statutes were written in 1598 and 1599. Thus, what changed in the early 18th century was not that 'gentlemen masons' introduced this aspect, but rather that fewer and fewer craftsmen were members of the lodges, so that the 'operative' aspect was gradually lost. Also, there never existed a fixed form of what 'true' or 'authentic' freemasonry once was. Rather, it constantly developed and develops, changing its form all the time, in different ways in different times and places, sometimes very radically. Finally, from a scholarly perspective, there never existed 'bad', 'deviant' forms of freemasonry (as in the past such systems as Cagliostro's 'Egyptian Rite', Von Hund's 'Strict Observance' and Weishaupt's 'Illuminati' have been qualified), but just forms which were successful and those which were not (which is not necessarily a criterion of quality, measured according to ritual theories)."


"Also, the number of scholars-historians and sociologists, mainly-who are not freemasons but are nevertheless of the opinion that freemasonry had such an impact on the development of the Western culture, that this development cannot be understood without paying due attention to the role of freemasonry, has increased significantly. As a result, the study of freemasonry has become part and parcel of the academic enterprise, even creating a few chairs and institutes dedicated to the subject. Today, scholars who are also freemasons, and those who are not, cooperate harmoniously and critically in mutually complementing ways. With the exception of France, this development has so far given rise to very few new books about freemasonry, written from the new perspective. This is the case for nearly all aspects of freemasonry which have been or should be investigated, including the relationship between women and freemasonry, which has been traditionally regarded as a purely male phenomenon. Significant research in this area has been done over the past two decades, again, especially in France. But very little of the new insights have been made available in English."

                                                                   — Link to Jan A M Snoek's latest book with Brill


We must be prepared for the inevitability that this research and these perspectives will be and indeed are beginning to be discussed among anglophone academics in the United States and elsewhere. The impact will begin very soon to be felt in the anglophone Masonic world.

Let us hope that we can learn to embrace a new search for common ground. 

Freemasonry and Higher Education

Liberal Arts Lodge, LA California

The contemporary  interaction between Freemasonry and Higher Education is bearing fruit.

Unlike today, it was once evident to others in society that Freemasonry had something to contribute to Civil Society. Mainstream Freemasonry may still hold onto that assumption, but whether it be correct or not, convincing modern society to share that belief becomes every day more difficult.  Is there any truth to our assumption?

As the writer of this blog, it is safe to make some assumptions concerning my view. Looking back in time, one clear piece of evidence that Freemasonry was considered valuable are the number of legacy lodges with names such as University Lodge.

University of Pennsylvania Regalia

Until at least the last half of the 20th Century, many universities, including the Ivy Leagues, had active lodges, not merely in their neighborhoods or near their campuses, but quite often on them, and made up almost entirely of current students and alumni. A very few of these have survived, such as Liberal Arts Lodge in Los Angeles ( http://liberalarts677.com/ ). Others remain as vestiges of their former selves, having been folded into other lodges through merger or even multiple mergers as the presence of Freemasonry has diminished over the years. An example of such a lodge was University Lodge formerly associated with my alma mater, the University of Pennsylvania. By the time I attended Penn, I doubt anyone on campus had heard of University Lodge, and it was no longer meeting on campus.  I note that Rutgers University in New Jersey has a Masonic Alumni Association, which is apparently still active and even has an online presence (http://rumasonic.blogspot.com/2009/01/academia-freemasonry.html).

In Europe, at least in England and Scotland, Masonic Lodges may be found on a number of University Campuses, and generally Masonic efforts at outreach to university students there is less half-hearted than it is in the US.

However, there is another way in which Freemasonry is associated with Higher Education and in this case, it is beginning to advance rather than retreat.  I am referring to Freemasonry as the subject of academic study.

When academics look at Freemasonry as an institution, and at its history, what passes for historic fact among some segments of both regular and liberal  may not stand up to their objective scrutiny.  "Regular" Masonic definitions of what constitutes Freemasonry will only be viewed as applying to "Regular" Masonry, and that will not be privileged over other forms of Freemasonry and vise versa. That is the objectivity of academia.  Such views will inevitably impact the discussion and the literature on Freemasonry, and ultimately, however uncomfortable such "revelations" may be to some, they will aid in creating a more accurate and complete understanding of the institution.

What will be gained by the growth of academic scrutiny will be a more accurate understanding of the factual history of the Craft, and greater serious attention to its role, both historic and contemporary, in the development of civil society and social institutions.  It is important to emphasize that this academic interest and scrutiny is already happening.

There are a number of Academic programs already in place or in development that deal either solely with Freemasonry or place it in the context of larger social or philosophical systems. Some of these will be noted here.

UCLA

One of the earliest was The Center for Research into Freemasonry at the University of Sheffield, which launched back in 2000.  While this program was lamentably suspended in 2010, the work begun in this program continues elsewhere.

One such place is at UCLA in the United States. UCLA under the excellent guidance of Dr. Margarite Jacobs, is providing a home for the study of Freemasonry in Civil Socirty and the opportunity for doctoral candidates to produce and offer courses related to this research (http://www.freemasonryandcivilsociety.ucla.edu/ ).  Further, the Roosevelt Center, also in Los Angeles, and in close communication with UCLA, is developing avenues for further research and is soon to include publishing among its concerns (http://www.scoop.it/t/john-slifko-roosevelt-center , http://www.therooseveltcenter.org/)

Under the umbrella of another advancing field in academic study, the School of Humanities at the University of Exeter, in England, offers a  MPhil/PhD Western Esotericism and  MA in Western Esotericism, under the auspices of their Exeter Center for the Study of Esotericism (EXESECO) (http://centres.exeter.ac.uk/exeseso/)  For those unfamiliar with the structure of such disciplines, the following text taken from the Exeter Center's site should make it clear that such programs are not devoted to the practice of esotericism, although students may or may not persue such concerns personally, but rather are committed to examining the development and distribution of such systems in human society and their impact upon everything from religion, popular culture and politics.

Exeter

The purpose of the Exeter Centre for the Study of Esotericism (EXESESO) is to foster advanced research into historical and comparative aspects of the esoteric traditions from the Hellenistic period in late antiquity through the Renaissance and early modern period to the present. Staff members in the departments of History (with interests in religion, culture, science and medicine), Sociology and Philosophy, Theology, Classics and Ancient History, and the Institute of Arab and Islamic Studies, collaborate in seminars, research and publications. Literary and philosophical traditions are also examined by colleagues in the Schools of English and Modern Languages (departments of French, German, Italian, Hispanic Studies, and Russian).
Postgraduate and postdoctoral members of EXESESO will be able to pursue research projects with the support of the Centre's panel of distinguished scholars across a number of departments and disciplines.
There are three main objectives:
to document and analyse new subjects (figures, groups and movements) in the history of esotericism, thereby making an original contribution to scholarly knowledge.
to gain insight into the social, religious and philosophical changes, which are conducive to esotericism and to assess its influence on culture, politics and society.
to develop an understanding of the fundamental characteristics which define esoteric spirituality, which often manifests as a form of religious experience, while offering a perspective upon the individual soul in the context of nature and the universe.  (http://centres.exeter.ac.uk/exeseso/)

Not to be outdone, such endeavors are not occurring only in Anglophone institutions of Higher Learning. The Spanish University UNED, through its Department of History of Law and Institutions, provides the following information about its programs:

Master in History of Freemasonry in Spain (60 credits)
Specialist College in History of Fraternal Philanthropic Orders, Corporations, Schools and Societies (40 credits)
University Expert in the History of Freemasonry in Spain and Latin America (25 credits)

This program provides a grant of 20% over the official price of tuition to all students enrolled during the academic year 2012-2013.

This modular program provides a rigorous and methodical knowledge of the history of Masonic associations in its various forms, orders, corporations, academies and scientific societies, cultural, philanthropic, fraternal, charitable, philosophical and developments. Particular reference is made to fraternal and philanthropic movements and utopian thought and modern and contemporary perennialism,  studying its culture, both spiritual and ideological.
(http://www.fundacion.uned.es/)

Gracias a Victor Guerra / Thanks to John Slifko.

Research Lodge Theorema No. 36

The Rஃ Lஃ Theorema No. 36 is constituted as a Lodge of Research within La Gran Logia Simbolíca Española (GLSE-GOEU) for the purpose of studying hermeneutics, semiotics and the psychological aspects of the Masonic Method, its iconography and rituals, as well as symbolism in general.

Also within their means and according to the needs of Spanish Freemasonry, Lodge Theorema aims to:

1. Develop and promote work in the field of history, sociology, philosophy, ethics and education, as contributions to Masonic thought.
2. Conduct studies on the condition of human life on the planet.
3. Conduct outreach and biographical studies of the life and work of Masons      who have attained the status of persons of interest or are role models as a result of their accomplishments.
4. Organizing Conferences, Seminars, Courses and Symposia on any of the matters referred to in the above points, and the
publication of Minutes and Papers on them.
5. Establish relations with other Research Lodges.
6. Constitute a Masonic library.

No Research Lodge meets regularly for ritual since most of the research work is performed by its members individually. No Research Lodge performs lodge initiations, and members must be people who are teachers in active Masons lodge elsewhere. However, Theorema will hold a meeting at least once a year and develop its work in the Aஃ Aஃ Sஃ Rஃ as the rite of the Grand Lodge with each brother or sister using the apron and the insignia of his home lodge.

Theorema Members during a meeting in 2011.

The Rஃ Lஃ Theorema No. 36 adopted as its logo the Pythagorean theorem, which presents the development of the sides of a triangle into a square. These squares, in turn, are checkered black and white tiles. The hypotenuse is the base of the triangle, the lower leg is on the left and the higher on the right. The white squares of the square building on the lower leg are five in number and the hypotenuse of the twelve in number. At the bottom of this geometric construction is the word Theorema, written in Greek characters as well: Θεορεμα.



The Rஃ Lஃ THEOREMA No. 36 is open to men and women.

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