Treaty of Recognition between the GLNF & GODF

From Ritofrances.net:
Who would have conceived of telling a young Grand Master of the GOdF like Alain Bauer, who had both dealt with the issues of recognition and "regularities" that the headquarters of the Grand Orient of France would one day be be flooded by what Alec Mellor called the "separated brethren" but in reverse. Well, 15 years later Alain Bauer should be impressed by the landing the French National Grand Lodge (GLNF) has made on the Rue Cadet. the headquarters of the Grand Orient of France (GOdF). Incredible!

It seems that besides conjuring the astral, because this news appears to have been "predicted" among some Masonic thinkers long ago, a book entitled: “Franc-maçonnerie : regularité et reconnaissance, Histories et postures” (Freemasonry: Regularity and Recognition, Histories and postures), written by Roger Dachez, seems to be the ideal book to turn to to help understand the new set of relationship which themselves suggest the the of the chapter "We are all regular”. Yes, the roads of Masonic diplomacy are very convoluted, as Alain Bauer with some disappointment came to understand from his alter ego in the GOdF, Philippe Gugielmi.

And it is also the debut of the “Rencontres Lafayette” opened with a meeting between the GOdF and GLNF, because from May 21, 2015 forward , one of the great leaders of the Great General Chapter of the French Rite Grand Orient of France: Philippe Guglielmi. signed in Paris, a treaty of Recognition  between the High Grades of the French Rite of the French National Grand Lodge (GLNF) "regular" and the Great General Chapter of the French Rite of GODF. (GCGRF-GOdF) "liberals".

The content of the Treaty of Recognition between the highest body of the French Rite of "French regularlity" representing the GLNF, and GCGRF-GODF, has not been revealed as yet, which in part represents something like "oil and water" but as you can imagine  it will involve the alleged restructuring of the French Rite within GLNF regarding their higher grades, because although the Grand Lodge, controls the French Rite in the blue degrees, the breakdown of the GLNF brought the removal of Philippe Thomas and his (Grand Chapitre Français) as well as the abandonment of H. Vigier and the subsequent creation of their own Conseil Sublime du Rite Français. In the interum, the autonomous high levels of RF GLNF safeguarded the protocols of recognition between the Grand Lodge of England (UGLE) and the GNLF, were in a complex stage of their evolution.

Although it is yet to be seen whether the treaty will affect the reorganization of these side bodies of the RF GLNF,  whether these Brothers can visit Chapters of the GCGRF-GODF, although their rituals bear little resemblance...Anyway in the end we must congratulate the GCGRF-GODF for this master stroke, and those approaches. Congratulations P. Glugielmi!

In any case we must not forget that incredibly the GLNF was an internal split off from the GOdF due to the issue of, among other things, the GAOTU...

And I wonder whether this situation will mean that something similar can happen soon in Spain the  between the GCGRF GODF-GLSE bodies with high degree RF side of the Grand Lodge of Spain (GLE).



Everything is in flux.
.
Victor Guerra. Vº of the Modern Rite.

http://www.ritofrances.net/2015/05/foto-de-p.html

A New Book on the French Rite!

Una mirada sobre los usos de los "Modernos" y los rituales del Rito Francés.

Edited by Victor Guerra García.

Published by Masonica.es

2014

This new addition is a  continuation inspired by an earlier title,  Rito Francés. Historia, Reflexiones y Desarrollo (The French Rite: History, Reflections and Development). In this first text the historical context and reflective stages of the French Rite and developments were discussed and analyzed from the distinct personal perspectives of various Masonic authors including Charles Porset,  J-Ch. Nerh, Roger Dachez, JG Plumet, Ludovic Marcos, Daniel Ligou, JP. Lefevre, Joaquim Villalta and Victor Guerra García who, in addition to including articles, coordinated the subject with the intention that a Spanish-speaking readership had access to a plethora of interesting items that seemed important to be made known as the Masonic literature on such ritual is virtually nonexistent. 

Una mirada sobre los usos de los "Modernos" y los rituales del Rito Francés (The Modern Rite:  A look from the XXI century) takes a more personal approach, that differs from the examination of the French Rite, understood as the result of ritual practices of the GODF to direct the gaze a step further back, from the perspective of the history behind the rite established as the Modern Rite, and as such, several themes are raised throughout the book, trying to situate the reader in the historical setting of these developments, analyzing in turn the unique nature of a ritual practices that had its development in seventeenth-century Insular Europe but which evolved in eighteenth-century France. 

Victor Guerra García

The second part of the book is set in a more contemporary context, addressing the conceptual differences between the Modern and the French Rite and providing materials for the background of related aspects essential to understanding how the Congress of the French Rite of Lisbon and the Modern Rite in Barcelona, and the birth of the Universal Masonic Union of the Modern Rite (UMURM) or establishment in Spain of the General Grand Chapter of Spain (GODF-GLSE) came to pass. 

The book closes with an impressive piece by Jean van Win that describes the false basis of support of certain ritual developments within the Orders of Wisdom in France, and finally a final reflection on what the Modern Rite's future may look like in the twenty-first century. 

The text also contains several reflections by way of introduction and epilogue from various current Masonic scholars including Joan Francesc Pont, Sovereign Commander of the Supreme Council of the Scottish Rite of Spain; Eoghan Ballard, Grand Master of the Grand Lodge of the Modern Rite of North America and the Caribbean; and José María Bonachi Batalla, the Supreme Council of the Modern Rite of Brazil and President of the UMURM. 

The book may be purchased in either hard copy or electronic format from Masonica.es:

Rito Moderno Una mirada desde el siglo XXI

The French Rite: A Great Unknown For Some

I recognize the complexities that result from trying to find answers to the multiple unknowns that our Order poses for us on various levels - historical,  symbolic,  philosophical,  social ... I am amazed at how unknown the Modern Rite is for some.
We ignore or forget that they are one of most ancient of the Rites that were used by the "moderns" and I always try to avoid the contagion of titles that resulted from the anxious maelstrom of fashion in the last quarter of the eighteenth century.

Developing the " fons et origo " of our Masonic ritual inheritance in four lines, is almost a mission impossible in the context of communicating within a framework which mixes history, fantasy, reality, fiction, legends, fables and feelings. Screening all this objectively, pulling strings,  and drinking from the source,  has been the object of many highly qualified Brethren, thanks to whom we now have more light than 100 years ago.

By way of reflection, today we better understand that at the
time it became imperative, in the view of the Grand Orient of France, to regulate the existing ritualistic 'chaos' caused by the appearance of the higher mysteries that (perhaps) sought to maintain hegemonic dominance in certain groups, factors that contributed to a real and new initiatory experience.

Returning to the structural (not symbolic) simplicity of speculative Freemasonry (and I modestly think that adjective is valid also for the operative), the brothers of the Grand Orient of France at the time created an 'ordination' of existing procedural forms as well as by practicality, those other parallel processes of development in the Third Degree, or ways of working after reaching the Magisterium. And I say parallel in the fullest sense - not superior, although I "like" the term.

Maybe the key is to look - once again - in the proper sense of the Sublime degree as was raised at the time in French interpretation, in which the former Master's Word was replaced, but known, being the key of the degree of "mystical" experience "  (or psychic, conscience, mental, or call it what you will), thus completing the full progression without therefore needing further degrees, since everything has been said.

Some might argue the issue of the "Rule of Three ",  the divergence with the "Antient " (more modern), although we could always resort to collating the essence of English, Scottish, Irish and French Rites in bibliographical sources, minutes of Lodges, and rituals that we have today, surprising us with their very "great" similarities or connection points (as can not be otherwise).

Another step forward decided upon from the platform created through this rite,  was the "natural" and progressive acceptance of female initiation and recognition in our Order.

To this day, still entrenched in positions surprising for supposed freethinkers,  some are engaged in the defense of an outdated issue of the "male" initiatory ritual. So what if there are solar, active, phallic elements ... where's the "goodness " of enlightenment and initiatory reorganization"? Who measures the quality of individual personal life? How does one view  another's initiatory experience as pure or impure? How effective is the feminine procedure?

I only need raise these questions in the XXI century and I generate chill and discomfort from certain quarters.


Gràcies a Joaquim Villalta

Lisbon & Barcelona — The Modern Rite

Lisbon-Barcelona (Modern French Rite) ADDENDUM
Revista. Riot Francés


When the French Rite magazine was first visualized a year ago, and eventually offered for download, there was a major issue that Victor Guerra spoke of in his announcement post that accompanied the magazine, but it was not referenced in the magazine.  The subject in question concerns the two announcements that were issued with respect to the Modern French Rite by Lisbon and Barcelona.

                     Kadosh Degree            Addendum to Magazine                     

Click on link below each journal to download them in PDF

The first, published in Lisbon is linked to the General Grand Chapter of GODF French Rite, and the other was born as an answer to that effort and led to the Unión Masónico Universal Rito Moderno (UMURM) and relates to the Modern Rite in Barcelona.

Arguably the first intended to be "Union Center", and the second is intended to be "Unity Center", which may appear synonymous, but isn't because the first part reflects an Andolusian heritage which is tied to the hegemony of GODF Freemasonry, and the other is the daughter of the projected balance "Régulateur du Maçon."

These two famous Charters: Lisbon and Barcelona marked two milestones, and two ways of equidistance, and which were the reason why for the No. 1 magazine French Ritewas led off by  Brother William Fuchslocher, one of the first to have studied and worked on the French Rite in Spanish.

From this distant perspective I ordered analytical work on these letters and full freedom once I had published several articles published low these titles: Live the Caenas and also: Analysis of the Charter of the French Rite, signed in Lisbon.

The analysis of these two works is delivered today as an addendum, after almost one year in the making.

These articles can be reached by the links below:

Unión Masónica Universal Rito Moderno

Academia Internacional del V° Orden del Rito Moderno


Gracias a Victor Guerra

A New Blog Dedicated to the Work of a Single Masonic Scholar

Today, the Spanish Masonic Scholar Victor Guerra has created a new Masonic Blog dedicated to exploring the work of his colleague and friend, the late Charles Porset.

This is unique not only because of the personal nature of the endeavor, but also because Charles Porset was a prolific if under-recognized scholar on the French Rite. I am providing a translation of the first post, followed by a link to the original.  My interest is multifaceted. To begin with, the blog is written by a scholar I am pleased to call a friend and colleague, as well as a brother. Beyond that, I believe that we in North America are woefully unaware of the depth and quality of modern scholarship that exists in languages other than English. As long as we remain benighted, we will be the poorer for our provincialism and ignorance. It is well worth the effort, and most North American masons will be amazed by the volume of his work.



FRIDAY, OCTOBER 12, 2012

Who ... and why Charles Porset?

Picture taken in Bordeaux

Actually of some individuals related to Freemasonry, little is known, information about them is sparse and one of the most significant of these Brothers is Charles Porset, although personally I think in this case we know little of Porset's curriculum is because most likely nobody asked it of him, since it has never isolated what was Masonic from what was secular.

We know he was born in Bordeaux in 1944, and that of his family was Spanish, with origins in Granada and the Basque country, talking to him about this issue we conclude that perhaps the Porset, were part of those groups of skilled workers who went to Spain attracted by the good opportunities there for the XIX century, for technicians and skilled workers in glass, crockery, etc ... A few months ago we left him in his path to the Eternal East.

Of Charles Porset I can say that he was also founder of the Leonard de Vinci Lodge , located on Rue Cadet, headquarters of the Grand Orient of France . He was the first Venerable of the Lodge, its Honorary Venerable ... and his stature in Freemasonry Masonic was related to his reading of the book by Fred Zeller "Trois Points, c'est tout "   which was published in  Éditions Robert Laffont   in 1976, at that time Porset was 32.

At certain times of my life I have had an intense Masonic contact with him, but those relationships were a little like the Guadiana river, reappearing and disappearing rapidly.. I knew him to be a new Apprentice back in 1988 in Segovia ... and urged him to give me the keys to enter bag and baggage into the GODF, when we already had one foot out the GLSE .. then I went stumbling in various places .... when death stalked him he became very present, sending all kinds of files, jokes, music, and classical ppt, on multiple topics.

Victor Guerra

Today this new platform is opened to recover the memory of a Brother Mason, combative as he alone could be, caustic and very voltairesque, which in French Masonry was well known as it was among academics, but largely unknown in other territories such as Spain, This work seeks to publicize his work and thought, a rationalist Masonic thought, free from clichés and perks, which stripped the Masons to take her to the first moments of the birth of this modern, simple Masonic practice which is very common sensical, and therefore distant from the structures that today imprison much of the Masonic world.


This attempt to make Charles Porset familiar to the public, will surely not be liked in certain circles, where it will be viewed as a theft of his memory. That is a matter far from the intentions of the editor who simply desires to raise awareness of the work of Charles Porset. This is difficult and complex work  which attempts to compile and document the work of the General Grand Chapter of GODF and work of his widow, Jeanne Pagiusco. Work to Think!

 That is the intention in creating these pages on the work of an important thinker like Charles Porset.


Victor  Guerra


http://charlesporset.blogspot.com.es/2012/10/quien-y-porque-charles-porset.html

The traditional Modern Rite in North America and the Caribbean

The Modern Rite has issued Patents for North America and the Caribbean

The structure of the Universal Masonic Union of the Modern Rite (UMURM), walks slowly, at its own pace and attempts to remain aloof to controversy.

It has been suggested by some that the renewal of the Traditional Modern Rite will not come from Europe,but rather would take place on another continent such as in the Americas. The Rite will continue walking until there comes a day when rejuvenated and modernized it will be well adapted to new forms and visions. What all masonry needs now are new forms and visions, as the old does not seem able to reverse the (sometimes not so slow) decline.

It should be the desire of all masons to embrace a plural and critical view, knowing that all that information is a tool for the rest, so that everyone understands and handle it properly.

THis is why the UMURM, and the Academy, and specific individuals within these structures, working with brethren in the US and the Caribbean, developing through knowledge and relationships they have done with some brothers from the USA, have been able to raise the Modern Rite in the USA.

The Modern Rite in North America and the Caribbean support the Barcelona Charter drafted in June 2011 and are part of the Union Masonic Rite of Modern World (UMURM).

The Western Hemisphere is now organized for practicing Modern Rite according to the great traditions and heritage as preserved by the Masonic Supreme Council of the Modern Rite of Brazil, whose work takes place in an unbroken chain from 1842 to today , and whose rich heritage was rooted, long before that date, in the soil of the Modern Rite. (...)

The priority is now to work at making available a body of literature concerning the Modern Rite, which in all respects, is simply nonexistent in English. Our brothers in Cuba have an embarrassment of riches, thanks to the efforts of the Spanish in recent years. We plan to produce educational materials on historical topics, as well, and this is of immediate importance, literature appropriate to the needs of researchers and related rituals, ethics and traditions of the Modern Rite. Our commitment to research, education, and courteous debate, whether in or outside the box, and our need to translate the ritual, make a goal like this one an essential objective. We will make sure to share intellectual and moral values  and perspectives of the Modern Rite, rituals and ethics. (...)


This open letter announces that on July 27, 2012 the Supreme Conselho do Modern Rite based in Brazil, under the distinguished leadership of M. '. I. '. H. '. José María Bonachi Batalla, Sovereign Grand Inspector General, working in the Valley of Rio de Janeiro, granted the Letter Patent for the Orders of Wisdom I ∞, II ∞, III ∞ and IV ∞ Order of Modern Rite to the Grand Chapter General of the Modern Rite of North America and the Caribbean.

The General Grand Chapter of the Modern Rite of North America and the Caribbean will be working with the Orders of Wisdom, Brazilian rituals, to be translated from Portuguese.

In addition, the first Grand Master of the Grand Lodge of the Mixed Modern Rite of North America and the Caribbean, working in the Orient of Philadelphia, it is a great honor to announce on behalf of their brothers and sisters, in the United States and Cuba (where several lodges under the lead of Logia Anáhuac are already working with more to come), this Symbolic Power has received its charter from the Grand Mixed Lodge of the Equatorial Andes,  from the hands of M. '. I. '. Hna. '. Olga Vallejo Rueda, S. '. C. '. Sublime Council of Modern Rite for Ecuador. The patent was received on July 12, 2012.

To see the full open letter follow the link below, or click on the bold text at the top of this window.:


http://unionmasonicauniversalritomoderno.blogspot.com/2012/08/lettre-ouverte-des-francs-macons.html

Gracias a Joaquim, Olga, VIctor y el muy venerable JosÈ Maria por todo sus apoyos.

The Modern Rite and the Grande Oriente do Brasil

Although the first Masonic Lodge in Brazilian territorial waters emerged in Bahia in 1797 on a French frigate, the first Regular Lodge of Brazil was named "Reunion" (Meeting) , founded in 1801 in Rio de Janeiro, driven by an ideology grounded in both political and social purposes. This lodge was affiliated to the Orient du Ile de France, with its representative, Chevalier Laurent. There is evidence of lodges founded by brothers previously inspired by the spirit of freedom, enlightenment and the French Revolution.
The Grande Oriente do Brasil was founded on June 17, 1822 under the auspices of the Modern Rite, by the Adonhiramite fraternity, who were the only existing Masons at the time in Brazil. This  is recorded in the minutes of the meeting of 12 July (fifth session of the Grand Orient of Brazil) which contains the proposal for increasing the degree of Chosen Secret for several Brothers, or Grade 4, I Order of Wisdom, the Modern Rite.
In addition, the Act cites the adoption of the "seven degrees of Masonry," or, the Modern Rite, adopted in Brazil for both the Grand Orient Lusitano as in the Grand Orient of France, as the Official Rite.
In the minutes of July 23 (seventh session of the Grand Orient), again cited the award of the Degree of Secret Elected  (Secrète Élus ) to several brothers, also citing the same report, the granting of "Rosicrucian Degree" the Grand Master of Masonry Brazilian (maximum degree of Freemasonry at the time).
The minutes of the meeting of August 5, 1822,  again refer to the "Seven Degrees of Masonry." In that act resolves to  grant H. •. Hippolito de Mendonça the office of delegate to London, in charge of the acquiring for the Grand Orient Brasílico (its name until 1831) recognition from the Grand Lodge of London, sending all the documents and instructions concerning the "System of Seven Masonic Degrees", ie Official documents of the Grand Orient Brasílico.
In the minutes of meeting of September 28, 1822, it says that the Grand Master received the Degree of Knight of the East (6th grade) and was to be receive the Rosicrucian (7th Grade) at the next meeting, showing without a doubt, that the sequence of degrees practiced in the Grand Orient of Brazil was, that of the Modern Rite.
The Masonic signature of Don Pedro I. Masonic •. P: •. M. •. R. •. +, Ie Irmão Pedro, Mason Rose Cross, indicates that the Emperor  Pedro held the seventh grade-Modern Rite, Rosicrucian Knight having been elevated to the Grand Master of the Grand Orient.
The first ritual used by the Grand Orient of Brazil in the year of its foundation (1822) at which time it was called the Grand Orient Brasiliano (and Grande Oriente Brasílico (fifth record) eventually assuming its current name of the Grand Orient of Brazil was the Modern Rite.
Due to political instability after the newly acquired independence and rivalries between Jose Bonifacio and Joaquim Gonçalves,  the Emperor Pedro I ordered the suspension of all fraternal organizations on October 25, 1822 . After the abdication of Don Pedro on April 7, 1831, the work of the Grand Orient of Brazil re-emerged from the shadows with renewed strength and vigor  and has not been shuttered since. The Grand Orient of Brazil, refurbished, Modern Rite and adopted the constitution of the Grand Orient of France, 1826 adapted by Gonçalves Ledo, and taking this as Rite Rite Officer and the work of its Senior Corps.
On June 23, 1892, imitating the reform of the Grand Orient of France in 1877 and the Grand Orient of Belgium in 1872, removed from the rituals the requirement of invocating the Great Architect of the Universe.

The Modern Rite, with its call for social justice proclaimed the equality of races, culminating in the liberation of slaves in Brazil. It was the Modern Rite that fought and won the supremacy of civil over religious power and freedom of religion.The Modern Rite of Freemasonry represents a  Brazilian heritage and are an essential part of Brazilian national history.
The Modern Rite does not support limiting the scope of reason, and thus disapproves of dogmatism and ideological impositions. Being rational, it calls for the search for truth even though truth may be temporary and constantly changing.
The philosophy of the Rite opposes any form of discrimination. The absence of women in the Grande Orient du Brasil is due to the implementation of treaties and not the nature of the rite.

Brief History of the Modern Rite Supreme Council

The Most Powerful and Sublime Grand Chapter of Modern Rite in Brazil was founded by Manoel Joaquim Menezes, E. 1842, •. V. •. with the title of Grand Chapter of Blue Rites.
He was accepted and recognized as Grand Chief of the Modern Rite Office in Brazil by the Grand Orient of Brazil.
As of November 25, 1874, the Supreme Council began to operate under the name Grand Chapter of Modern or French Rite.
The designation of Very Powerful and Sublime Grand Chapter of Modern Rite for Brazil was adopted on March 9, 1953.
On June 7, 1976 it was renamed the Modern Rite Supreme Council for Brazil.
Finally, in 1992, the 150th anniversary of its foundation, and by virtue of being the only exisiing Head of Modern Rite Office for all grades continuously practicing universal Freemasonry, it was renamed the Supreme Council of the Modern Rite.
Remember that the Grand Chapitre Français received in 1989 the Patent for the Orders of Wisdom from the hands of the Supreme Council of the Modern Rite of Brazil.

The structure of work consisted of 7 Modern Rite Degrees (3 symbolic degrees and the Four Orders of Wisdom) until 1999. In that year was activated using an unquestionable legitimacy, Order V° with two new grades 8 and 9:

5 th Order - Grade 8 - Knight of the White Eagle and Black Knight Kadosh Philosophical, Inspector of the Rite.
Order 5 th - 9 th Grade - Knight Grand Inspector Wisdom-Rite.

It is believed that there was a time in Portugal when a Grade 8 (Kadosh Perfect Initiate) and even a Grade 9 (Grand Inspector) was worked.
Anyway, the implementation of Order V derived from those contemplated in the Regulations of the Grand Chapitre Général France, 1784 Order with respect to V, is varied according to the various bodies of Advanced Modern Rite degrees today, but is absolutely legitimate and use in spite of its formal diversity.

The first 3 Symbolic Degrees meet in Lodges affiliated with the Lodges (in this case the Grand Orient of Brazil)

For so-called Philosophical Degrees
Grades 4 to 7 (I to IV Order: Chosen, Elected Scottish Knight of the East, Rose-Cross Knight) meet in the Regional Chapter called Sublime.
Grade 8 (V Order) meets in the Great State Council Kadosh.
And Grade 9 (V Order) meets in the Modern Rite Supreme Council, which has national jurisdiction over all philosophical degrees.

At the level of equivalence, for Brazil, the Grade 8 corresponds to 30 of the AASR and grade 9 is 33.

Gracias a Joaquim Villalta

The International Academy of the V º Order of the Modern Rite: On the claims of a Dutch Chapter of the Modern French Rite named De Roos

INTERNATIONAL ACADEMY of the    V º ORDER of the MODERN RITE: The Dutch Chapter of the Modern French Rite: De Roos

We are happy to offer this innovative work by Brother Jean van Win on the degree of continuity within the Orders of Wisdom of the French Rite, that is the first to be translated into Castilian (and now English) in an thoughtful manner, and it is appropriate to examine some theories that argue, for example from the article by Paul Leblanc and others, defending the continuity of the Orders of Wisdom through the Chapter of the Roos patent.

This is a question that the Brother and member of the International Academy Of Modern Rite V° Union of Universal Masonic Modern Rite, addresses directly in his work including correspondence with the leaders of the French Rite in France.

We will let you dear readers, draw your own conclusions: ...

Victor Guerra. Director of the Academy.

Several authors have claimed in numerous places that the awakening of the Orders of Wisdom of the French Rite, occurred in Europe through the Channel in the Netherlands.

This beautiful, romantic and seductive story was summarized by the Most Illustrious Brother Pierre Petitjean on July 37th 2006 issue of La Chaine d 'Union [1], page 79 et seq, and the content will analyze and comment during the this study.

I. History and Legend

The standard account.

"By the mid-nineteenth century, Chapters working in the French Rite, disappeared ... The reawakening will take place one hundred years later, thanks to the tenacity of fifteen brothers belonging to the Grand Orient of France ... Who joined the Chapter De Roos in The Hague (Netherlands), the last French Chapter in Europe, and requested a Letter Patent to establish in Paris on November 30, 1963, a new chapter to be called Jean-Théophile Desaguliers... "

Here are the most significant excerpts of the column recorded taken in opening this chapter:

"In the year 1963, the 30th of the eighth month of the True Light 5963, on the feast of St. Andrew of Scotland (30 November of the Christian era) fifteen Eagle Knights,Freemasons Perfect and Perfect Sovereign Princes of the Rose Croix, met in the Valley of Paris, Oriente de Heredom , which corresponds to the Zenith, in a very strong, very remote, well covered in which Faith, Hope and Charity reigned (13 villa des Acacias, 9 Bd Jean Mermoz in Neuilly-sur-Seine, at 10 am in the morning).

"These fifteen Knights, members of the Sovereign Chapter De Roos, Valley of The Hague, are, in alphabetical order of their names the Brothers Paul A., Edouard F., Serge D., Pierre F., Jean F.; Jacques G., Pierre M., Vincent P., Pierre R, Albert R., Hartmut S., Christian V., all initiated within that Chapter, Rene and Jacques M. Guilly, regular members within this Chapter; Henri van Praag, Perfect Master Founder [2] and support of this Chapter. Also present are the H. CJR, visiting fellow at the Sovereign Chapter De Roos, Valle de la Hague. The Throne of Wisdom is occupied by the Most Illustrious Brother van Praag, the oldest [3]. "

"The Most Wise and Perfect Master Henri van Praag states that it has received a formal request emanating from the fifteen knights present that day, and members of the Sovereign Chapter of Roos in the Valley of The Hague, expressing their desire to practice in the Valley of Paris and within a Sovereign French Chapter, under the distinctive title of Jean-Théophile Desaguliers, four degrees which were dear to them: the Elus, Scottish Knight of the East, and Sovereign Prince Rose Croix ....

The Most Wise and Perfect Master, under the ancient privileges of the Sovereign Princes of the Rose Croix, Knight of the Eagle, Perfect Freemasons, then declares formed in the Valley of Paris, the day of Saint Andrew of Scotland, the Sovereign Chapter Jean Théophile Desaguliers'.

"The importance of this creation can only be understood by placing it in the context of the long history of the French Rite. As he said later, on the occasion of the fortieth anniversary of this Chapter, the BAF [4] Roger Dachez: "What may seem like the beginning of an adventure is really the termination of a long journey" That adventure- it was, and we expect it will be forever, lasted for about ten years, and originated, it is obvious, within the so-called historical cradle of the French Rite, ie in the Grand Orient of France "[...].

"For the Brothers of the Restored French Rite Modern, with its beginnings in the sixties, many of whom had reached the 18 degree ∞ of the AASR, and would only be satisfied with similar titles through any available source through the awakening of the High Grades of the French Rite regardless of their place of origin. For the GODF, that seemed difficult to accept Masonically speaking."

The imaginary myth

It appears then that Providence, of which Chamfort said there was nothing more than the baptismal name of chance ... The contacts were incidental to it [5] with the Most Wise and Perfect Master of a Chapter, which we can only call a "Masonic fossil" the Chapter De Roos, which the French had established under the first Empire annexed in Holland, when The Hague was the capitol of the department of Bouches-de-la-Meuse, unaware of the authority of the Grand Masonic Orient of France.

"That French Chapter French survived, time had not destroyed it and it still existed in the mid-twentieth century, never having ceased to exist, unaware that he had become the latest conservatory of the High Grades of the French Rite."

"As was said at that time, the educated elite of the Netherlands, was very fond of talking and cultivate the French language. The Very Wise himself served as professorto the chapter. The link was established easily[6] and the rest continued without difficulty, and the brothers were received in the fourth order in The Hague a few months later. The Sovereign Jean Théophile Desaguliers French Chapter was founded in Neuilly, immediately assuming the natural function as a 'Metropolitan Chapter for France "and from that time took the tough task of bearing for many years, the flame and flag of the Orders of the Chapter of the French Rite. "

"Chapter De Roos, for a long time haD not worked more than on the Fourth Order, giving the first three orders by communication, which the Brothers of the Sovereign Jean-ThÈophile Desaguliers Chapter evidently did not want to do."

This story, totally mythical as we will endeavor to demonstrate, is inconsistent with the version recounted by the two main protagonists at the time: Rene Jacques Martin [7] and RenÈ Guilly. In particular, the contacts made by chance, and the link made easily, ans we have outlined above, indicate the establishment of a recent relationship.

I've had the good fortune of having known and visited with the two authors, and have exchanged with each of them extensive correspondence which allows us to see beyond the myth, and establish the historical reality of the these important events and to clarify the actual facts concerning the Renaissance of the Modern French Rite in Europe.

Note first of all, a significant gap in the story of Brother Roger Dachez. Nothing has been said about the existence of a Chapter De Roos founded in Medan, in the Dutch East Indies, in which Henri van Praag was a member, and of the Rose Croix degree.

We will reeturn to this matter in some detail below.

Additionally, nothing is said of the case of the uncertain identity of "the Frenchman" who founded De Roos under the French empire in the Netherlands. Most of the lodges in that country proudly wore distinctive titles in French, or Latin, and it is surprising that, under the Empire and although the chapters were part of a symbolic lodge, the French would have preferred to give it such a distinctively Dutch title!

We have here some examples, and you will see that in many lodges and chapters in that time spoke French like today, because the author of these lines was in 1995 an official Dutch Chapter of the Rite in Leyden, Netherlands, working in French.

Examples of distinctive titles, in French, of Dutch lodges of the eighteenth and nineteenth include Les Amis Réunis, L'Aurore, La Charité, La Bien-Aimee, Concordia Vincit Animos; La Constance; Credentes Vivent ab Illo, L'Espérance ; Mutua Fides, Frédéric Royale, Guillaume aux Dix-Sept Flèches Dix-Sept, La Paix, La Parfaite Union; La Philanthrope; Le Profond Silence; Ultrajectina; L'Union Frédéric, L'Union Provinciale, L'Union Royale.

The Vertu; vicit Vim Virtus [8].

Finally, databases of various Masonic Dutch institutions that were consulted do not indicate the existence of any Lodge or Chapter carrying the name of De Roos, with the exception of a Chapter not working in Medan recognized in the Dutch East Indies, and without a lower initiation constitution, as I will show in the course of this work.

Sometimes a military lodge was created by a French regiment of occupation, which has left its mark in France or Holland, which never had any documentary evidence whatsoever to support or sustain the various claims made about it.

Let us now examine how a masonry of Higher Degrees developed in the Netherlands. We will give the floor to the main protagonists of the Modern French Rite Renaissance in Europe.

Birth and Development of the High Grades Modern French in the Netherlands.

Extract from an A4 sheet, three parts, two sides folded, published in Dutch by the Supreme Council of the Order of Freemasons under the Chapter of the High Grades of the Netherlands. (Literal translation by Jean van Win).

"After the appearance of Freemasonry in the Netherlands, around 1730, other forms of Masonic works quickly arrived, mostly from France.

Shortly after the establishment of Blue Masonic lodges in our country, there arrived the practice of what later would be known as the High Grades.

In the traces left of the five founding Lodges that participated in the creation of the Order of Freemasons, it is mentioned that the September 12, 1756, the lodge worked in the course of one afternoon, "in the Scottish" ( this qualifier has nothing to do with Scotland or the Scottish Rite, its origin must be sought in Stuart (Jacobite) groups which had emigrated to France), as that booklet indicated.

"A Scottish lodge bearing the same name as his mother lodge and consisted of the same members as before. There was no uniformity in the work or the organization of the Scottish lodges. Since 1774, various efforts were made to locate the Scottish lodges under the authority of a senior management (hoofdbestuur). [9] At that time there were 24 Scottish lodges in our country. Some days after the meeting of the Grand Lodge of symbolic lodges, these 'workshops' were convened on May 20, 1776 another meeting in The Hague.

The purpose of this meeting was the establishment of a Scottish Grand Lodge, which should help to "sustain and revive blue Freemasonry, which every day became more and more weakened and debilitated." The meeting concluded with the creation of a regulation (Wetboek: Volume of law) which spoke of both Elus and Scots.

The second meeting of the Scottish Grand Lodge was held on May 19, 1777, the first records make reference to the "chapters Scots." The third meeting of the Grand Lodge of Scotland is May 18, 1778, and the fourth and final is June 5, 1786.

"The constituent assembly was to erect the Grand Chapter of the High Grades (Hoge der Hoodfkapittel Graden) met on October 15, 1803. That jurisdiction, regardless of the Grand Orient of the Netherlands, received the sovereignty over the following degrees:

Master Elect-Elect or

-Knight of St. Andrew (formed by the degrees of Scottish Apprentice, Scottish-Fellow and Scottish Master)

-Knight of the Sword or of the East

-Sovereign Prince of Rose Croix.

At first there were more than three degrees, and the degree of Rose Croix was conferred by communication. This degree, however, was taking its content a growing importance, so much so, that the work of Chapter were limited to that level while the other three were conferred by communication (1854).

The ritual of the degree of Rose Croix designed in 1803 expressed in the opinion of many brothers, some dogmatic Christian halo in which some brothers could not be very comfortable. Over the years, this ritual was questioned by many other chapters who came sometimes to suppress it.

During revision of the ritual in 1937, the revisionists departed from the idea which considered that the religious character of the Rose Croix degree would be acceptable to the religious sentiment of the time and that it was universal in nature and did not referred to any cult in particular.

The historic High Grades. Dutch roots of our ritual.

[...] "It is by analogy with the series of 7 degrees of the French or Modern Rite, the Grand Chapter of the High Grades at the time of its formation in 1803, that its structure was formed around seven degrees."

"Because of the reformer plan of 1786, resulting from the work of the ad hoc committee of the Grand Orient of France, the French or Modern Rite Rite in direct relation to the three symbolic degrees was composed as follows:

First Order: Master Elect

Second Order: Scottish Master

Third Order: Knight of the East

Fourth Order: Knight Rose Croix

[...]

These three orders were called, since 1854, "Historical High Grades." Intermediaries were the three degrees of the Order of Freemasons under the Grand Chapter of High Levels of the Netherlands.

The fourth order is that which comes from the degree of Sovereign Prince of Rose Croix (Prins van het Soeverein Rozekruis) ".

This same text is found in full in the booklet Dutch entitled 'Rituaal go Graad will Soeverein Prins van het R +, 1937 ", reprinted in 1992 by the Order of Freemasons under the Grand Chapter of Higher Degrees in the Netherlands, which contains a foreword by the Most Worshipful Brother J A Veening, Grand Master of the Order.

Conclusion: 

It is clear from these official documents that the High Grades of the Netherlands never worked the Modern French Rite, although they were made by analogy to that system. But it also shows that there was never a patent much less that it was adopted by the Grand Orient of France. According to the highest Masonic authorities of Batavia, as Professor Dr. Jan Snoek noted, the Netherlands has always practiced these Dutch High Grades according to their specific needs and with total independence.

The stories published in France on the issue of Dutch Freemasonry are contradictory, dark and unreliable. They are also partial and incomplete. The existence of a "fossil Chapter " of the French Rite, has never been proven and unless identifiable, obviously the rest of their claims do not have any basis.

It is time now to give a voice to those who lived through these events and have left an authoritative and definitive record.

II. List of events as the main witnesses and actors.

Autograph letter from Most Worshipful Brother to Brother Jean Jacques Martin will Win, dated February 5, 1989 (excerpts):

"The secularization of the rituals of the Grand Orient of France was back in the 60's, some Brothers to interrogate about the past of his beloved ritual and thus on its future. The rite was called "Modern French Rite Restored." The formulation should be scrupulously respected. Modern: to indicate affiliation with the Grand Lodge of Modern London (1717), French: French to highlight the contributions further as the fellowship and the four higher orders: First Order: Chosen Secret, the Second Order: Grand Elect Scottish, the Third Order: Knight of the Sword, the Fourth Order: Sovereign Prince Rose-Croix. Restored: to take account symbols "disappeared".

The first lodge was the distinctive title "Du Devoir et de la Raison" (From Duty and Reason), East of Paris, GODF. Encountered some difficulties with those found in the bosom of his obedience, the Brothers of GODF migrated to a lodge of the GLNF-Opera "Les Forgeron du Temple." Transformed the distinctive title became "Jean Theophile Desaguliers." A second lodge to the east of Lille, founded by me, entitled "James Anderson" and installed on May 10, 1964 by Pierre Guilly Ribaucourt and Rene, who was then the VM Desaguliers.

Rene did receive Guilly Sovereign Princes Rose Croix of Paris some Brothers through the heading 'De Roos' (The Rose), working in the Rite Dutch. Indeed, it is the same rite.

Chapter Rose Croix 'De Roos' was chaired by a professor at the University of Djakarta who had been imprisoned by the Japanese which kept the worst memory: Hendrik (Henri) van Praag. This brother had a [10] elderly in 1963 (1)

On November 30, 1963, the heading 'De Roos' Very Wise made his van Praag, two brothers Dutch and French members, regularly opened the work installing the Most Wise RenÈ Guilly and officers and consecrated the new chapter under the title distinctive 'Jean ThÈophile Desaguliers' in the temple town of Acacias to the east of Neuilly-sur-Seine. French Brothers joined the Rosicrucians and, like myself (I had been received by the Chapter Rose Croix "La Lumiere du Nord" Lillem Valley under the obedience of the Grand College of Rites).

That day was initiated Rosicrucian Brothers Ribaucourt Pierre, the notary Pierre Mariel, Bob Royaut, Vincent Planque, Hartmut Stein (...). Brother forgot Fano, future Grand Master of the GLNF-Opera. The Sovereign Grand Commander of the College of Rites, Francis Viaud, because of its functions could not attend to the taken, but appeared a little later when the meal.

In 1968, the workshops 'French' left the Opera GLNF monitoring the case, Louis Pauwels [11], but that's another story. They founded a federation that was named after French National Lodge (LNF), installed their shops primarily in Paris and Lille.

The LNF is split in 1975 into two trunks: Paris and Lille. Then an old Venerable J.T. Desaguliers, journalist Roger d'Almeras, separated from RenÈ Guilly and make the French chapter entitled, if my memory does not betray me, "La Chaine Dunion." In 1976 I created my own French Rite chapter entitled "La Rose et le Lys' practicing the four Orders. Also contacted the rite to the Brothers of the South, especially to Brother Jean Abeille is now the Regent of the Rectified Scottish Rite Grand College of Rites. "

Shortly after receiving that letter I was encouraged to enter the relationship with RenÈ Guilly, he exchanged correspondence with me one of the highest interest, among which is this letter in particular that is most relevant for this case:

Autograph letter of October 26, 1991, Jean Rene van Guilly Win. (Document that we can not doubt the accuracy and fidelity, as it were 8 months old).

"Through a personal friend [12], the brother Hendrik van Praag, a professor of French, Very Wise in 1940 of chapter" De Roos "in Medan (unknown location) [13], Rose-Croix since 1932 in the Sovereign Chapter Srogol (Java), grade 33 of the Supreme Council of the Netherlands and the Dutch East Indies (Batavia), initiations to the degree of Rose-Cross took place in The Hague under the heading 'De Roos' [14] revived Table of the Supreme Council and the Grand Lodge of the Netherlands, formed by the Onderdenwijngaard brother after the incident with the Grand Orient of the Netherlands, the issue of LUFM (4) (date to be specified, by 1960 ?).

Hendrik van Praag, profoundly Francophile in the best sense of the term, disagreed at that time the Dutch government's guidance.

I held several interviews with him about it. The year 1956 should be the date of retirement and return to the Netherlands. Having lived the Japanese occupation of the Netherlands East Indies, not without great suffering.

These initiations, six in number, took place in The Hague on 31 March to 27 October 1963. I can testify to its highest level.

Furthermore, in a chapter taken exceptional "De Roos" in the Valley of Paris, six brothers were initiated on 30 November 1963. The twelve Rosicrucians to which were joined by two more original Rosicrucian Grand College of Rites, Brother Hendrik van Praag himself, were (in a total of fifteen) members founders November 30, 1963 the Sovereign Chapter French Jean-ThÈophile Desaguliers No.1.

It is true that the French Rite in four orders, rightfully belongs to the Dutch tradition [15] and we had been reported in The Hague and Paris when they made those initiations. But as you can see the continuation of this letter is no longer exclusively a matter for us. What seems equally important is the undeniable presence of three Rosicrucian Grand College of Rites and the Supreme Council of the Netherlands. So is the initiation, which could not be more regular, twelve other brothers to the degree of Rose Croix.

Indeed, if we start in 1963 with the idea of  

 

the French Rite of GODF 1786, our thinking has evolved considerably since more than thirty years of ritual and archival research.

(Here follows a detailed justification Traditional French Rite, whose elements are now well known and have been published on several occasions).

And RenÈ Guilly instructive concludes this long letter, while writing about his intentions and the spirit of his work of "restoration":

"The restoration of the Traditional French Rite, above the third grade, must rest on these simple principles:

(1) The authority and the privileges of the Sovereign Princes Rose Croix, and the double descent of the French Rite and the Ancient and Accepted Scottish for that grade (the French Rite, 1786, especially in the first and last order, not may represent for him a sufficient affiliation).

(2) A truly scientific scholarly work, which consists of detecting and implement for each grade, the older versions and the most authentic.

At that time we reject the patent Ondernwijngaard offered us, considering that the privileges of the Sovereign Princes Rose Croix could not be subordinated to a document that nature. It was about a certain purity, from the standpoint of historical information, but could be wrong. However the French Rite must be assumed and define itself, to be clear, without any other Masonic body that help or sponsorship contribution. It's better that way. "

Jean van Win

[1] Journal of Masonic studies, philosophical and symbolic-run quarterly and published under the auspices of the Masonic Institute of France, chaired by Roger Dachez, and as such journal is the Grand Orient of France.

[2] Underlined by us

[3] Born in 1893, the H. van Praag was therefore 70 years.

[4] Beloved Brother in French: "Frere Bien Aimé"

[5] Emphasis added

[6] Emphasis added.

[7] A personal friend and "partner" of RenÈ Guilly at the time. After a dispute is withdrawn to the north of France where it will become Grand Master of the GLISRU (Grand Lodge Initiatory Rites and Symbolic States). Case in Lille, Boulevard de la Liberté, a Rose Croix Chapter mixed Modern French Rite, where the author of these lines was part around 1990.

[8] Geschiedenis van het Hoofdkapittel Hoge der Graden in Nederland, door PJ van Loo, 1953, p. 117 (Histoire du Grand Chapitre des Hauts Grades aux Pays Bas).

[9] means: Central.

[10] was about 70 years.

[11]

[12] is not a chance encounter "since the links were established" as Roger says Dachez: Guilly van Praag and undoubtedly were known because of their common interest in LUFM (Universal League of Freemasons).

[13] Medan is the capital of the province of North Sumatra in the Dutch East Indies. The city is today the center of rubber cultivation and the Delhi region, famous for his snuff.

[14] After Guilly can be seen that there were two chapters De Roos, an irregular and posthumous in Medan, and a revived, irregular in The Hague.

[15] Universal League of Freemasons.

Gracias a Victor Guerra.

The Sublime Council of the Modern Rite for Ecuador - SCRME

The Sublime Council of the Modern Rite for Ecuador is the only independent philosophical potency to practice the Five Orders of Wisdom in the territory of the Republic of Ecuador. It responds to the needs in those Orients desiring to work all the Degrees of the Modern or French Rite as an uninterrupted and faithful lineage both of historical rituals of the Grand Chapter General of France, 1784, as well as of the universal values and principles inherent in this rite, with a patent under the UMURM headed by the Supreme Commander of the Supreme Council of the Modern Rite of Brazil, the only Philosophical Potency to have maintained the original integrity of the Modern or French Rite 1784 and to have transmitted that rite unchanged to successive generations.

Ecuadorian Masonry, very hospitable and open, has been quite active in recent years with various Masonic Lodges and bodies opening new lodges, both plural and diverse, offering a variety of perspectives of Freemasonry suitable for all kinds of sensitivities and understandings of the Royal Art.

Unfortunately, the Modern or French Rite was insufficiently present, and this was due and not only the expansion of other numerically dominant ritual forms, but also by the lack of Legitimate independent bodies that could support the entire range of Initiatory Degrees in the Modern or French Rite.

True to their spirit of freedom, many brothers and sisters, eager to deepen their knowledge of the Modern Rite, did not hesitate to join efforts to learn more, share and implement the Masonic and fraternal interaction that is only achievable through exchange visits and adopting an open but critical mind. So finally, today the presence of the Modern French Rite is a reality in Ecuador.

In keeping with the true practice of liberty and fraternity, the SCRM for Ecuador is defined as transnational despite being the guarantor of the regularity of the practice of all the Orders of Wisdom for the Republic of Ecuador and housed historic in the city of Quito, opening its doors to Brothers or Sisters regularly received in corresponding degree, while also extending its work to other areas outside their national territory.

This free practice, respectful of tradition, but in turn responsible and modern with its eyes on the future, represents a breath of fresh air in the international scene of the Modern Rite.




http://ritomodernoecuador.com/index.asp

http://www.academiaritomoderno.org/




Thanks to Joaquim Villalta and John Slifko

A More Sane Model for Relations

GRANDE ORIENTE DO BRASIL

On May 23, 1951 a new constitution of the Grand Orient of Brazil, from which it became an exclusively Symbolic Masonic Potency, physically and administratively separate from the Supreme Council of Brazil of the Ancient and Accepted Scottish Rite and other Heads of Lodge Rites. Since 1978 the Grand Orient of Brazil has functioned as a national federation of Symbolic Lodges and State Grand Orients, and is headquartered in the Federal Capital, Brasilia (DF).




Its organizational structure is that of a classic Grande Oriente with the Democratic tripartate model of power, similar to that of the Federal Government of the US.  In each state of the Federative Republic of Brazil, its Lodges are grouped under a State Grande Oriente, organized along the lines of the Grande Oriente. The Grand Master represents the state Executive Branch of the Grand Orient of Brazil in their state, exercising functions delegated by the Grand Master General. These are not State Great Orient "Masonic Obediences," but simple representative administrators under the National Grand Orient of Brazil, aiming to facilitate the progress of bureaucratic processes in a country with a large territory (8.5 million sq. km, or 3.28 million sq. miles).


In late November 1995 the Grand Orient of Brazil had recorded in its National Register a total of 1,580 Lodges, all of which practice one of the six recognized and approved rites:-

•Ancient and Accepted Scottish Rite (1361 Lodges)
•Adonhiramite Rite (47 Lodges)
•Modern or French Rite (46 Lodges)
•Brazilian Rite (102 Lodges)
•York Rite "Emulation" (22 Lodges) and
• Schroeder Rite (2 Lodges).

The total number of members enrolled in the tables of Lodges in March 31, 1995 (date of the annual census) reached the milestone of 86,860 brothers. In terms of geographic distribution, in late November 1995, the figures were as follows São Paulo (365 Lodges; approx. 13,000 active members), Minas Gerais (222 Lodges, 7,323 members), Rio de Janeiro (193 Lodges, 6320 members),  Goiás (109 Lodges, 4,668 members) and Bahia (with 73 Lodges,  2,045 members).

The Grand Orient of Brazil is "regular" according to the standards of the UGLE, with which it has maintained a close relationship over the past century.

In Brazil, the first and oldest of the Masonic Powers is the current GOB - Grand Orient of Brazil.  In 1927, through an historic division, Masonic Lodges under the GOB originated Grand Lodges, are today associated with the Brazilian Masonic Symbolic Confederation (CMSB). In 1973, through another historic division within the GOB, the Independent Masonic Grand Orient Confederation of Brazil (COMAB) was founded. This organization is not interested in a debate over concepts of regularity and recognition. Instead, it makes a clear statement: the word "Freemasonry" is public domain, but not everything that calls itself "Freemasonry" really is. Nor do we mean that only those who are part of the three Masonic Associations above are "Freemasons". There are associations that do serious work based on the Masonic philosophy, but due to their origins do not fully meet the overly rigid standards of the English Traditions. Bound by their ties to the UGLE, members of these other organizations are not allowed as visitors in GOB, CMSB, COMAB and other regular Grand Orients and Grand Lodges around the world.

However, the Grand Orient of Brazil approaches other Masonic Obediences operating in their nation pragmatically. They admit that many of these exist as a result of disagreements that occurred within their own obedience, and that most of the current members of these lodges having no idea that in Brazil there was more than one Obedience. The vast majority of Lodges affiliated with Independent State Grand Lodges and Grand Orients regularly work according to the precepts of the Universal Order. In light of the principles of sovereignty and territoriality these Obediences should not be allowed intervisitation, but reality shows us that the Lodges of the three systems receive more or less frequent visits by members from other Obediences, provided that they belong to a Lodge considered "regular ".  Obediences not regarded as "regular" include clusters of "free lodges", or those linked to organizations that call themselves "mixed Freemasonry", "Female Masonry" or "independent Freemasonry."

The administrations of the Grand Orient of Brazil and its federated State Grand Orients maintain generally cordial relations with the administrations of the Independent State Grand Lodges and Grand Orients, without formal "recognition". In the case of the Independent Grand Orients there is interest in setting up recognition.


Thanks to Rubens Barbosa de Mattos, Daniel, and John Slifko

The French Rite in Ireland

In Ireland, the French Rite is worked by Voltaire Lodge No. 2 of the Grand Orient of Ireland. The lodge is the most multicultural and multilingual lodge in Ireland and puts an emphasis on the support of art and culture.

The Grand Lodge of Ireland notes that the French Rite is linked to the birth of Freemasonry in France and was established in France in 1786.

Scottish and Irish exiles brought the rite to France and this was little by little passed on to the French Rite. Though this form is no longer known as the French Rite, it sometimes takes that name to distinguish it from the Scottish Rites from which it was initially formed, paralleling the development of rituals in the first German lodges.

In order to guarantee that French Freemasonry would have a national dimension, the Grand Orient de France organised the standardisation of "Modern" rites from 1782 onwards, and in 1785 the model was formed for the first three degrees in a "blue lodge".

It was not until 1801 that the Grand Orient de France printed the rules of this rite under the title Régulateur du Maçon, containing several additions and amendments to the former version, which had circulated from lodge to lodge in discrete manuscript form. The Rite underwent several further reforms, and in 1858 the "Murat French Rite" (returning to the foundations of the Constitutions of Anderson without making lasting change to the rite) imposed itself.

As well as the sub-rites already mentioned, there is also a "French Rite of 1801".

After the Great Schism of 1877, the Grand College of Rites of the Grand Orient de France decided a new reform. This took place in 1879 and removed from the French Rite any religious connotations.

An 1886 commission headed byLouis Aimable concluded an adogmatic form of the rite, - after this date the rite is known as the "Aimable French Rite". It underwent less important reforms in 1907, and then remained unchanged until 1938.

In that year Arthur Groussier (Grand Master of the Grand Orient de France began a new reform initiative in an attempt to return the rite to its roots after additions and amendments, which had rendered it hard-to-understand and soulless. The final version - known as the "Groussier French Rite" - was completed in 1955 under the authority of Paul Chevalier.

In the 1960s and 70s, several masons such as René Guilly - sought the original essence of the French Rite and made a new attempt to reanimate its initiatory and symbolic character. René Guilly was the prime force behind the creation of a chapter of the Traditional French Rite, a chapter which still exists today within the National French Lodge. In 1974, another chapter was formed in Paris on the instigation of a member of the Traditional and Symbolic Grand Lodge of the Opéra. Through its offshoots, the latter led to the creation of a sovereign college of the Traditional French Rite, within a multi-jurisdiction framework.

Other masons' research led them to Brazil and it was the Supreme Council of the Modern Rite for Brazil which finally accorded them a patent to establish a French Grand Chapter in 1989. This was a re-birth of the "Re-established Modern French Rite" after 150 years' absence, under the name "Traditional French Rite" and purging all later or external additions, modifications and influences. This makes it the closest rite to that practiced in France in the second half of the 18th century.

The French Rite is often felt to be the most 'lay' rite of Freemasonry practiced within the Grand Orient de France. , which removed such traditional elements as the Volume of the Sacred Law and all mention of the Grand Architect of the Universe from the rite.

The Grand Orient of Ireland states that this Masonic system, which, in contrast to the existing conservative system, is an open, liberal, adogmatic, republican system and open for men and women, was founded by Irish freemasons, who saw a need for drastic reform of a stagnating system in their country.

http://www.grandorientofireland.com/

Supreme Council of the Mixed Modern French Rite of Belgium

January of this year saw the creation of the Supreme Council of the Mixed Modern French Rite of  Belgium,  which is linked to the UMURM

This past January 21, 2012, several Belgian Brothers, members of the V° Order of the Modern French Rite have constitued the Suprême Conseil Mixte du Rite Moderne Français pour la Belgique.

Assembling under it are three chapters: Le Prince de Ligne, founded in 1984 in the valley of Brussels, the Chapter Les Chevaliers de la lumiere in the valley of Mons and the Chapter Diogene Chercheuir de la Lumiere in the valley of Wavre.


The Supreme Council of the Mixed Modern French Rite of Belgium is led by the Sovereign Grand Inspector General Jean van Win.


Thanks to Bro. John Slifko


Thanks to Bro. Victor Guerra who is Director de la Academia Internacional del V° Orden del Rito Moderno/ UMURM.

Dame Frances Yates Chapter of the Modern French Rite

Dame Frances Yates a Sovereign Chapter of the Modern French Rite, Valley of Los Angeles in California, USA

The Dame Frances Yates Chapter of the Modern French Rite working in the Valley of Los Angeles affirms the wisdom and global relevance of the Charter of Barcelona declared with wide international participation on June 12, 2011 in Spain. The Chapter argues the declaration in Barcelona, and other communiques, are of central importance in preparing the way for the introduction of the Modern French Rite, the Rite of Foundation, to North America in the 21st Century.

Dame Frances Amelia Yates (1899-1961) was an English historian who taught for many years at the Warburg Institute of the University of London. She wrote on the occult and Neoplatonic philosophies of the Renaissance. Geordano Bruno and the Hermetic Tradition and The Rosicrucian Enlightenment are among her major works.    

http://hedgemason.blogspot.fr/2012/04/return-of-chapter-of-wisdom.html   

Thanks to Bro. John Slifko