Freemasonry and the Anti-Christian Movement - Rev. E. Cahill

Appendix II:
Masonic Solidarity

(Supplementary to Chapter II)

I. Amsterdam Masonic Congress. 1929

The following extract from the Osservatore Romano, October 30, 1929, illustrates the growing tendency of the Masonic bodies all over the world towards more united and co-ordinated action:—

"The Sons of Darkness.

"The International Masonic League, which has its seat in Vienna, held its annual session at Amsterdam last September. According to Freimmrer-Zeitung, 600 Freemasons attended the meetings. For the first time, representatives of the Grand Lodge of England took part in this reunion. Some members arrived too from America, a country, which, by itself, contributes three million brethren to the world-chain of Freemasonry. Members of the Grand Lodge of Denmark assisted also for the first time at this International gathering. The well-known propagandist, La Fontaine, gave a lecture on the Freemasons' mission of peace,

"Dr. Leuhoff from Vienna said that the International Masonic League during the four years of its existence had formed affiliations in Austria, Holland, Germany, Jugoslavia, France, Roumania, Czechoslovakia, Spain and Switzerland, and that its general secretary had undertaken a journey for the purpose of propaganda in the United States; that the league had its agents too in Dutch India, Poland, Turkey, Greece and Brazil: that the activity of the branches in Czechoslovakia and in Roumania was particularly efficient.

"The Congress has decided to establish International Archives of Freemasonry. The International Association of the Grand Lodges has also held a session in Barcelona to decide upon a plan of work for the near future,"

For further information concerning the International Masonic League and the Amsterdam Congress of Rev. Intern, des Soc. Sec., 1929, No. 30, pp. 172-4.

Besides the International Masonic League here referred to (founded in 1925). which is comparatively little known, there is the International Masonic Association, founded 1921, and having its headquarters at Geneva, which even in 1927 had secured the adhesion of thirty different Masonic Jurisdictions: and apparently is in close correspondence with the Council of the League of Nations (Cf. Rev. Inter, des Soc. Sec., 1927, No. 37, pp. 636 ff) .

2. German Freemasonry A Link in the 'World Chain'

The following clipping from the London Times, April 30, 1921, illustrates further the substantial solidarity of all Freemasonry.

"A prominent German Freemason has issued a manifesto setting forth the terms on which German Freemasonry will accept recognition from other Masonic bodies. In the document in question the following paragraph occurs:—

"'We, German Masons, are equally in favour of reunion. But we do not want to be excluded from universal Masonry. Let no one presume to set us upon the penitents' stool and make us depend on other people's favour, either from the Masonic point of view or any other. We have our German dignity; and, although we do not puff ourselves up, we must have equality and tolerance; and we insist upon being recognised. True tolerance includes esteem.'"

"This manifesto seems all the more impudent in view of the fact that the boycott was begun by the German lodges. It was in the early months of the war that the various German grand lodges, which are directed in matters of policy by a Central Bund, decided to hold no intercourse with Allied Freemasons. The Grand Orients of France and Belgium promptly took up the challenge, while the United Grand Lodge of England resolved 'that in order to prevent the peace and harmony of the craft being disturbed, it is necessary that all brethren of German, Austrian, Hungarian, or Turkish birth should not, during the continuance of the war, and until Grand Lodge, after the Treaty of Peace has been signed, should otherwise determine, attend any meeting of the Grand Lodge, or of a private lodge, or any other Masonic meeting, and that such brethren are hereby required by the Grand Lodge to abstain from such attendance.'"

3. Hungarian Masonry And Its Friends In U.S.A.

The following extract from the Leipzig Masonic paper Latomia, March, 1922, referring to the suppression of Freemasonry in Hungary in 1919, illustrates the real oneness of Anglo-Saxon and Continental Freemasonry:

"The Freemasons . . . threw themselves after the catastrophe [viz., the defeat of the Central Powers] into the Socialist republican idea with the noble persuasion .that now the time had-amvetL.for realising theJVfasonic ideal. . . . The reactionaries [viz., the Royal Party], which , . . shortly afterwards came back to power . . . suppressed the lodges, occupied our premises, etc. . . . In their distress our Hungarian brothers turned to the North American grand lodges. The result was that, as Hungary was then negotiating a loan in America, a reply was given that this loan could not be considered as long as authorized institutions were not re-established in Hungary: a clear allusion to the prohibition of Freemasonry. Thereupon the Hungarian Government saw itself obliged to enter into relations with the ex-Grand Master. The free resumption of Masonic work was proposed to him, on condition that non-Masons should have the right to attend the sittings of the lodges. This was naturally refused by the Grand Master, and so the loan miscarried."

The Wiener Freimaurcr Zeitung, Sept., 1922, announces that the Italian Grand Master Torrigiano promised to intervene at the Geneva Conference with the governments of the various Masonic powers in order to bring pressure on the Hungarian Government in favour of Freemasonry. France co-operatcd energetically for the same purpose, as also did members of the British diplomatic mission at Buda Pesth and Vienna. But the Hungarian Government held to its purpose, and refused to alter the law forbidding Masonry (Cf, De Poncins, The Secret Powers Behind the Revolution, pp. 68-76).

4. Greek Link in the Masonic 'World Chain'

In the London Times, July 23, 1928, is published a letter from M. S. M. Angelasto, who states that he is officially authorised by the Grand Master of the Grand Orient of Greece to state that the latter Grand Orient, which was established in 1868, has 46 lodges, including an English-speaking Lodge at Athens and a French-speaking Lodge in Salonika. He also states that the Grand Orient of Greece is "internationally recognised," and is the parent Lodge of the Freemasonry of the near Balkans. All this seems to imply that the English and French Masons in Greece are recognised both by the French Grand Orient and by the Grand Lodge of England.

6. Masonic Solidarity in Press Control

Mr. H. Belloc in two articles published in the Dublin Review, January and April, 1910 (pp. 167 and 396), gives the story of the Ferrer rising in Barcelona in 1910, to which we have already referred (pp. 16-17). Ferrer was an active member of the French Grand Orient; and the rising was directed solely against the Catholic Church. The most striking phenomenon, according to Mr. Belloc, in the whole episode was the almost incredible unanimity with which the great Press of the world immediately put out a completely false but consistent account of Ferrer's character and of his execution. Practically all the great English dailies and weeklies joined in this chorus of falsification of the facts of the case. To show this, Belloc quotes from the Westminister Gazette, the Globe, the Daily | Telegraph, the Daily Chronicle, the Spectator, the Sunday Times, the Observer, the Guardian, etc., all of which, with the same unanimous accord, suddenly became silent on the Ferrer case when the truth could no longer be concealed.


The linking up of the apparently independent sections of the Masonic body with one another, and with the other quasi-Masonic associations is secured by a variety of means, even independently of the disputed question of a unified supreme control. Thus we learn (cf. p. xvii, supra) that A. Pike was a member of, and in fact "kept in leading strings all the Supreme Councils of the world, including those of England, Ireland and Scotland." In page 204, supra, we refer to the liaison functions of two of the principal Masonic leaders in Ireland. From an obituary notice of Archibald Douglas, Lord Blythswood, published in the London Times (Nov. 16, 1929), we learn that he had been "Grand Master Mason of Scotland, had held high place in the Grand Lodges of England and Ireland, and devoted much of his time to the affairs of the Order." Again, in the Irish Times (Dec. 24 1029) in an obituary notice of the late Col. R. H. Wallace we find that CoL Wallace, who was a member of the Ulster Unionist Council since its inception, had been for a considerable time Grand Secretary of the Belfast Grand Orange Lodge of Ireland, and for some twenty years Grand Master of the Belfast County Grand Orange Lodge. He was, on the other hand, all the time a leading Freemason, being a member of the Board of Purposes of the Masonic Grand Lodge of Ireland, and the representative in the same Lodge of the Grand Lodge of Colombia.

Appendix III


(Supplementary to Chapter VII)

The following extracts from an article published in La Tribuna of Rome (Nov. 13, 1929) entitled "The Aims and Activities of Austrian Freemasonry," will help to illustrate this important element in Masonic activity. The facts recorded concerning Austria are an example of some of the means now employed the world over for purposes of Masonic interpenetration.


The article begins with a short historical account of Freemasonry in Austria. Masonic Lodges were forbidden by law since 1794, on the ground that Freemasonry was a secret society. A certain number of lodges, however, managed to hold their position in the country under the false pretence of being humanitarian associations. These numbered 14 in 1918:

"On the break up of the empire and the establishment of the Republic, 1918, Masonic activity immediately made itself felt throughout the whole State. The Grand Lodge of Vienna began to function openly on the customary false plea that Freemasonry is not a political association: and that its objects are to promote public morality, culture and brotherly love; and that it inculcates in its members the obligation of respecting the laws of the country. . . .

"Of the members of the Viennese lodges 95 percent, are Jews, or of Jewish parentage or descent. . . "


"On the occasion of the 50th anniversary of the foundation of the 'Schiller Lodge' of Vienna, a paper was published containing an article written by Dr. Misar, entitled 'Intern! and External Work' [of Masonry]. He writes: —

"'External work signifies the Masonic activity of each separate brother in his family, in his professional duties, in the economic and political field. It includes the diffusion of Masonic ideas orally and in writing; cooperation to increase cultural Masonic operations; the participation of the lodges and of the groups of Masonic brethren in the work of 'Profane' associations: active participation in political life with the help of the political parties which are closest to Masonry. 'These activities' Misar adds, 'are far from exhausting the possibilities of external Masonic work.'

"Thus the external Masonic work as described by Dr. Misar is carried on (not, of course, openly or professedly) with the help of political parties (socialistic, social democratic, etc.), or by means of 'Profane' associations, cultural or otherwise, in which the friends of Masonry, owing to the usual method of infiltration are never wanting in the shape of Jewish socialists, free thinkers, etc."


Another extract from the same La Tribuna (Rome, Nov. 14, 1929) deals with some of the "Profane" Organisations, referred to in the preceding:

"These 'Profane' associations, which are at least as numerous as the professedly Masonic lodges, serve Austrian Freemasonry as resonance boards (organismi di resonama) , so to speak, for the diffusion of its ideas and principles. As the central Masonic organs give the note, all these associations join in, in chorus, and follow the lead in perfect harmony. Let us then examine a little into these associations, listing them in order of importance."

Here follows a list of 19 associations with an account of each, which we briefly summarise:

1. Die Bereitschaft (Ever Ready).—An association for pseudo-social studies and propaganda, founded by 30 delegates of Viennese Masonic lodges, intended for work in fields where the lodges themselves cannot operate. The first President was the notorious Kohn, now deceased—Hebrew at least by name—owner and editor of Der Abend, the first mouth-piece of Austrian communism and socialism.

2. Soziologische Gescllschafi (Society of Sociology).—Object is ihe diffusion of social knowledge (Sociology is a strong preoccupation with the Freemasons). Membership is confined to Jews and Masons. The society took part by special invitation in the recent International Sociological Congress held at Turin (1922) under the presidency of Br. Francesco Cosentini.

3. Allgemeiner Naehrpflichtverein (General Union for the Support of Infants),—A socialist organization based on the principle of the Bohemian Jew, Popper-Linkeus, that there should be created a "minimum" property standard, securing to each person food, lodging, clothing and medical assistance; and all else declared to be "Luxury."

4. Paneuropaeischc Union (Pan-European Union).—A step towards the World Republic. In 1925, the Grand Lodge of Vienna sent a manifesto to Masonry throughout the world seeking advice as how best to aid this organisation, the moving spirit of which is a famous Mason, R. Condenhove-Calergi. The Rotary Club of Vienna also supports it, as might be expected from the fact that many Viennese Rotarians are leading members of the Masonic Lodges.

5. Oesterreichischer Voelkerbund (The Austrian League of Nations),—Professed objects are reconciliation and fraternity. The Grand Lodge of Vienna has shown its sympathy with this association by securing funds for its work from U.S.A.

6. Oesierrcichische Friedensgesellschaft (Austrian Pacifist Society).

7. Weltjugendliga (The League for the Youth of the World).—Objects are to unite all social grades of youth for social, humanitarian, and educational purposes. It propagates in a special way the teaching of history in the sense the League desires, declaring the present system used in schools [apparently the system founded upon national distinctions] to be false.

8. Internationale Frauenliga fuer Frieden und Freiheit (International Women's League for Peace and Freedom),—Founded at Zuerich, 1919. The Austrian section is composed principally of Jewish women, and is closely associated with the Viennese Masonic Lodge of the "Rights of Man."

9. Oesterreichische Liga juer Menschenrechte (Austrian League for the Rights of Man),—Founded 1925, with a Masonic programme, which in 1926 received the formal approval of the Grand Lodge of Vienna. The Grand Lodge also formally promised it whole-hearted and unconditional support.

10. Bund gegen Muttershaftszwang (Birth Control League).—Founded 1919 with the assistance of rural "brothers" by John Ferech, a well-known socialistic and pornographic writer, with the object of securing the repeal of the law prohibiting the procuring of abortion.

11. Internationaler Bund fuer Frauenrechte (International League for Procuring the Rights of Women).—Founded 1919. This is a kind of extension or development of the preceding and includes in its aim to secure for women the right of Abortion." Several Freemason lawyers are active members.

12. Freidenkerbund fuer Oesterreich (Austrian League of Freethinking).—The President and principal associates belong to the Viennese Masonic Lodges.

13. Ethische Gemeinde (Ethical Community).—Reconstituted in 1919 by Viennese Masons; who describe it as "a free association of minds, that feel and think morally."

14. Freie Schule (Free School).—Founded by Freemasons of the socialist school with the object of "protecting the schools against Clericalism."

15. Eherechtsreformverein (Association for the Reform of the Marriage Law).—Founded in 1906. A socialist institution aiming at the abolition of the law governing the indissolubility of Catholic marriage."

16. Oesterreichischer Bund fuer Mutterschulz (Austrian League for the protection of Mothers' rights).—Founded 1907, with the object of abrogating the legal disabilities of illegitimate children.

17. Freie Zionistische Vereinigung (Free Zionist Association).—Founded 1925; and composed of Jews of different political tendencies. The President is a well-known Freemason.

18. Monistenbund fuer Oestmeich (Austrian League of Monists).—A Masonic association founded 1909, of scientific socialists and freethinkers.

19. Arbeitsgemtinschaft Oesterreichischer Friedensvereine (Working Committee of Pacifist Associations of Austria).—Recently founded, socialist and Masonic.


Co-Masonry or Mixed Masonry, to which women are admitted, is regarded by some Masonic authorities as not belonging to Freemasonry, properly so-called. Hence it would be a species of Imperfect Freemasonry. One type of this Species of Freemasonry (viz., including women as well as men) is what is called Adoptive Masonry, or Freemasonry of Adoption. Adoptive Masonry was established in Paris (1774) under the control of the Grand Orient, and from France it spread into other countries. [1]

[1 Notes: Cf. Mackey, Encyclopedia of freemasonry (pp. 9-12), also Preuss, Dictionary of Sec. Soc. (p. 3). Mackey says that Adoptive Masonry is now confined to France. See, however, Preuss, op. cit, for accounts of numerous Masonic or quasi-Masonic associations of women in U.S.A.]

A brief accountn of another an apparently more recent type of Freemasonry for Women (called "La Maconnerie Mixte" and in English "Co-Masonry" or "Joint Masonry") is given by A. E. Waite in his New Encyclopedia of Freemasonry vol. 1, pp. 116-121. The following is a short summary of the principal facts mentioned in Waite's account:

Modern Co-Freemasonry was founded in 1893 by Mlle. Maria Desraines with the aid of Dr. Georges Martin a French Freemason of the 33rd degree (A. & A. Scottish Rite). Both Dr. Martin, who describes himself as Feministe en meme temps que Macon, and Mlle. Desraines were strong advocates of the rights of women. The original lodge which was called le Droit Humain, consisted of 16 women, all duly initiated by Mlle. Desraines, who had been herself initiated eleven years previously in a lodge styled "Les Libres Penseurs, in the Department of Seine et Oise in France. A Masonic Constitution for the new Order was drawn up; and the Order founded under the title of Grande Logs Symbolique Ecossaise Mixte de France. It was affiliated to the Grand Lodge of France. "In respect of religious status, after the prevailing mode of Latin Freemasonry, no recognition is extended to any religious dogma; no form of faith is rejected. All aspects of philosophical thought are tolerated, and the Grand Architect of the Universe is nowhere invoked. The device at the head of Warrants and Diplomas is a la gloire de l'Humanite"

This Mixed Masonry, which is styled in English Co-Masonry or Joint Masonry, was introduced into Great Britain in 1902. Its history in England and the English-speaking countries is merged in that of Theosophy. About 1905, the English title was altered to that of "Universal Co-Freemasonry in Great Britain and the British Dependencies." In 1912, Co-Freemasonry had 12,000 members in all parts of the world, including 100 lodges in U.S.A., as well as many lodges in England, India, Holland, South America and Oceania. Waite does not mention any lodges in Ireland. Mrs. Annie Besant (33rd degree of A. and A, S. Rite) is referred to as "Grand Master of the Supreme Council." The Order receives men as well as women into membership; and of late years all, both male and female members, style themselves "Brothers."

"It will be seen," concludes Waite, "that La Maronnerie Mixte, its derivations and developments, are a power to be reckoned with, and that its conventional titular description of 'Clandestine Masonry' would be imbecile in reference thereto, or in deed to 'Ancient Masonry.'"

Appendix IV: WHITE MASONRY (Supplementary to Chapter VII)


The following extracts from the official account of the Amsterdam Congress of the International Masonic League as given in the Fretmaurer Zeitung (September, 1929), already referred to in Appendix II, and quoted in the Osservatore Romano (October 30, 1929), illustrates what has been described in Chapter VII as "White Masonry."

"At the Congress, the Section of Doctors, Jurists, Bibliophiles, Writers and Journalists held a special meeting in which the Propaganda among young men was dealt with.

"The section for this Propaganda decided to convoke next year a special Congress of the Masonic Associations for Youth. In the countries that do not as yet possess an Association of this kind a special Propaganda will be developed among other agents of Freemasonry for this purpose

"There exists in Paris and Switzerland a special organization for doctors which has extended its sphere of action into Germany, Austria, Czecho-Slovakia, and has been joined by more than five hundred doctors.

"The meeting of the Jurists directed by Dr. Rottenberger of Basle, has drawn up a special programme of work in the interests of Freemasonry.

"The group of Bibliophiles has decided to hold a congress of the Freemasons who are directing museums and similar institutions, as well as of artists, with a view to organising an exhibition of Masonic art for the next Congress of the League. . . . We know it only too well! [this last clause is interjected by the Editor of the Osservatore Romano].

"The attendance of authors and journalists, which was very numerous, was presided over by Johannes Bing from Berlin. Plantagenet from Paris proposed the institution of a register of journalists and authors belonging to the Lodges of the different countries. This section is of special importance because from what the reporters state the professional syndicates of journalists are almost everywhere directed by Freemasons,"

From the above extracts it is clear that the purpose aimed at by Freemasonry is something other and much deeper and more far-reaching than either humanitarianism or the material advantage of its own associates. Its ends are rather of a spiritual nature, viz., to influence minds and consciences, to mould public opinion, and permeate society with its own views.


The following extract from the manifesto issued by the German Masonic body in 1921, and published in the London Times, April 30, 1921, from which extracts have already been quoted in Appendix II, illustrates the same theme. The manifesto concludes thus:

"Freemasonry must not be infested with politics. We, German Freemasons, also discuss in our lodges questions of present day politics—did we not we should impoverish ourselves intellectually—but we consider these problems only from the Masonic point of veiw, and our aim is always the moral solution. It is thus that we teach social ethics and social pedagogy. We wish to undertake the Masonic education of the Germans, as Lessing had exhorted us to do. And I believe that after this war we shall at last reach a true Masonic entente."

Note the phrases "Masonic point of view," "the moral solution," and "Masonic education," all of which refer to the Masonic unchristian doctrine of Naturalism.


The following resolutions, passed in 1925 by the Executive Council of the Knights of Columbus of Quebec, Canada, are important and significant. We quote from the French text as published in the Revue Internationale des Societes Secretes, 1026 No 8) ?>pp. 138-9:

"Whereas the Catholic Church condemns Freemasonry and kindred societies. . . . And,

"Whereas the object of the late P. McGivney in founding the Knights of Columbus, was to oppose the movement towards the forbidden societies; And,

"Whereas Freemasonry in the U.S.A. in spite of the avowals and sentiments of its members, is hostile to the Gathohc Church, as has been amply shown in the recent disputes on the School Question in Oregon and Michigan.


"Whereas certain Councils of the Order of the Knights of Columbus seem to forget or ignore the lines of conduct traced out by the Church in these matters, and have consequently laid themselves open to just criticism on the part of the Catholic Press.

"Be it resolved:

1. "That the Executive Council of the Order of the Knights of Columbus of the Province of Quebec, in the name of the 25,000 members of its jurisdiction, affirm anew its entire and faithful submission to all the injunctions of the Church, and in particular to those concerning the forbidden societies.

2. "That the said Council strongly disapproves and condemns with all the emphasis it can command the conduct of the said Councils.

3. "That the Knights of this jurisdiction decline all responsibility in regard to such conduct.

4. "That the Supreme Board be invited to send to all the Councils of the Order a circular letter reminding them of the laws of the Church regarding the forbidden societies, so as to avoid in the future all manifestations like those of which certain Councils have been guilty.

5. "That a copy of these resolutions be sent to the Supreme Board of Directors, to the Supreme Officers, to the Councils of tliis province, and to the journals that are interested in the matter."


Among the secular associations of these countries which the Continental Catholic Anti-Masonic writers usually regard as partaking more or less of the nature of "White Masonry" may be mentioned the International Boy Scouts (viz., Baden-Powell's) and Girl Guides, the Society for the Prevention of Cruelty to Animals, the Esperanto Association, the Salvation Army, some of the International Sporting Associations, etc. It is not suggested by these writers that all these, or indeed any one of them is formally Masonic, much less that the majority of the members are Freemasons, but that they are more or less interpenetrated by Masonry; or are at present being utilised more or less for the diffusion of unchristian ideas and principles tending towards Naturalism, and confusing or weakening fhe real Christian outlook.

Appendix V: THE PEACE OF VERSAILLES (1920) AND THE LEAGUE OF NATIONS (Supplementary to Chapter VIII)

The following will throw much light on the sinister influence of Freemasonry upon recent and contemporary events.


The first extract is from My Memoirs—1878-1918, by the ex-Kaiser William II (London, 1922), pp. 253-4:

"I have been informed that an important role was played in the preparation of the world-war directed against the monarchical Central Powers by the policy of the Grand Orient Lodge a policy extending over many years and always envisaging the goal at which it aimed. The German Grand Lodge, I was further told (with two exceptions in which non-German financial interests are paramount, and which maintain secret connection with the Grand Orient in Paris) had no relationship with the Grand Orient. According to the assurance given me by the distinguished German Freemason, who explained to me the whole interrelationship—which until then had been unknown to me—they [viz., the members of the German Grand Lodge] were entirely loyal and faithful.

He said that in 1917 international meeting of the lodges of the Grand Orient was held after which there was a subsequent conference in Switzerland. There the following programme was adopted: dismemberment of Austria-Hungary, elimination of the House of Habsburg, abdication of the German Emperor, restitution of Alsace-Lorraine to France, union of Galicia with Poland, elimination of the Pope and the Catholic Church, elimination of every State Church in Europe. I am not now in a position to investigate the very damaging information concerning the organisation and activity of the Grand Orient lodges which has been transmitted to me in the very best of faith."

The Masonic International Congress here alluded to is also referred to by the Roman correspondent of The Tablet (July 21, 1917), who states that "the Grand Orient has held an international meeting at Paris . . . of the Masons of the Allied and the Neutral Powers." His account of the doings of the Congress agrees as far as it goes with that of the ex-Kaiser; but he dwells especially on the fact that the interests of Italy and those of Belgium were overlooked. A fuller account of the conference was given in the Corriere della Sera of the time, which, with the Italian press generally, became bitterly anti-Masonic owing to the anti-national attitude of the Italian Masonic delegates, Ettore Ferrari and E. Nathan, at the Congress, and their betrayal of Italian interests. Although this Masonic conference was probably one of the most important and far-reaching events of modern times it was not alluded to (except in the above-mentioned Roman letter in The Tablet) in the press of these countries. The London Times mentioned as an item of news the resignation of the Italian Grand Master of the Grand Orient, Ettore Ferrari, but gave no comments. All this illustrates the effectiveness of the Masonic and financial press-censorship which prevails in these countries.


A fuller account of the above Congress may be read in Mgr. Jouin's brochure, dated 1917, Le Qualrocentenairc de Luther et Le Biccntenaire de FrancMafonnerie, p. 10 ff; as well as in a French brochure by Fara (La Franc-M a$onnenc et son Oeuvre: Biblioth£que Anti-Jud$o-Maconnique, Paris, 1930). In Chapter VIII of the latter work extracts are quoted from the official Transactions [Com-pte-Rcndu) of the Congress. These extracts have special reference to the League of Nations.

A special conference of the Masonic representatives of the Allied Powers (viz., France, England, Italy, etc.) was first held at Paris in January 14 and 15, 1917. At this conference it was decided to convoke for the following June a Congress of Freemasons of the "Allied and Neutral Powers." [1] The objects of the Congress are declared to be:

"To prepare the way for the United States of Europe; to set up a supra-national authority, whose purpose will be to settle the disputes between nations. Freemasonry will be the agent of propaganda in favour of this conception of universal peace and happiness, viz., the League of Nations." At the stance of June 28, held under the presidency of General Peigntf, the Grand Master of the Grand Lodge of France, the constitutions of the future League of Nations were voted. They are almost identical with those afterwards adopted at the Treaty of Versailles. 1) ?> Two months later the Grand Orient of France issued the following declaration:

"The General Assembly of the Grand Orient of France invites its members to a vigorous and incessant campaign in favour of . . . general disarmament, and the setting up of an international tribunal with the necessary sanctions for the maintenance of peace"

Hence it is apparently not the case (as is generally supposed owing to misleading press propaganda) that Wilson, the U.S.A. President, was the originator of the idea of a League of Nations which would be a veritable super-government with coercive powers. This idea can be clearly traced in Masonic writings and pronouncements for more than half a century before.

[Note 1: 247-248 The following is an (English version) letter of invitation sent to the different Masonic jurisdictions which was published (May 31, 1917) in the official organ of the lodge Alpina of Switzerland.

Letter from Paris to the Grand Lodge of Switzerland. Or de Paris, March 25, 1917

TT. CC. Ill. FF. [Very dear and Illustrious Brethren],

In sending you the summary of minutes of the Conference of the Masonic Jurisdictions of the Allied Nations, which was held at Paris Jan, 14 and 15, 1917, as well as the resolutions and the manifesto therein adopted, we have the privilege of informing you, that this Conference has decided to hold at Paris, at the Grand Orient of France, . . a Masonic Congress.

The object of this Congress will be to investigate the means of arriving at the Constitution of the League of Nations, so as to avoid in the future a catastrophe similar to the one which now involves the civilised world in battle.

It has been the opinion of the Conference that this programme cannot be discussed solely by the Freemasonry of the Allied Nations and that it is a matter also for the Masonic bodies of the neutral nations to bring what light they can to the discussion of so grave a problem.

It will also be clear that the question herein raised transcends the scope of particular nationalities and is of interest to all who desire to see humanity freed for all future time from the disasters which paralyse the onward progress of civilisation.

It is the duty of Freemasonry at the end of the cruel drama which is now in progress to make its great voice heard in the interests of humanity; and to guide the nations towards a general organisation, destined to become their safeguard. It would be wanting to its duty, and prove false to its great principles were it to remain silent.

Consequently it is in all confidence that we ask the adhesion of your distinguished Jurisdiction to this Congress.

In pursuance of the resolution adopted by the Conference of last January 14 and 15, you would have to appoint three delegates, in case you are to send only one, such a one would have the powers of all three.

It is dearly understood that the Masonic Congress will confine itself entirely to its humanitarian scope, and in conformity with our Masonic Constitutions will not touch on any question of the political sphere.

We should be very grateful to receive from you the assurance of your adhesion with the least possible delay.

Assured that you will accept our invitation in the same fraternal spirit as we give it, we send you, very dear and illustrious Brethren, the assurance of our fraternal and devoted regards.

G. Corneau (President of the Council of the Order of the Grand Orient of France ),

General Peigne (Grand Master of the Grand Lodge of France ).

end Note 1]


The following extracts from La Vieille France (No. 345, Dec., 1923), quoted by Mgr. Jouin ( Les Actes de la Contre-Eglisc—Juifs, pp. 13, 14) will serve to illustrate the same theme:

"The Jew, Lucien Wolf, who was the official representative of the Jewish Government at the Paris Peace Conference and who has lately fulfilled the same function with the League of Nations, has sent his report to the Jewish Congress of America (New York), Oct., 1923. Here are some passages from this report. . . . 'It follows from all this that one of the first duties of the Jews in all countries is to support the League of Nations. . . . If the League of Nations should fail, the whole edifice which has been built up with so much labour in 1919 by the Jewish delegates at the Peace Conference will topple to the ground.' "


The following extracts form the Transactions of the Congress of the French Grand Lodge, 1922 (quoted by Fara, op. cit., pp. 104-106), illustrates further the Judaeo-Masonic interests and aims in the League of Nations. After passing resolutions in favour of enlarging the powers of the League so as to make it into a supra-national government with an International Bank and an international currency, it goes on:

"The principal tasks before the League of Nations consist in the organisation of peace, the abolition of secret diplomacy . . . the extension of a pacifist education, resting specially upon an international language [Esperanto], the creation of a European spirit and of a patriotism of the League of Nations, in a word, the formation of the United States of Europe or rather the Federation of the World. . . . This Federation of the nations implies the institution of a super-state which will be supra-national, invested with executive, legislative and judiciary powers. . . . This international authority ought to have the sanction of an army and a police. . . . The League of Nations will have a moral and real force and influence on peoples in proportion to the extent to which it can rely for support upon the Masonic Governments of the entire world."


The following extracts illustrate the generally recognised close association between Protestantism (viz., of the Liberal or rationalistic type) and Freemasonry—for they are in fact parent and child—and the unity of action which they adopt in their war against the Catholic Church. The extracts are quoted from Mgr. Jouin's brochure entitled Le Quatro-centcnaire de Luther et le Bicenienaire de la Fra nc-M aeon ji eric (Paris, 1917), already referred to in Appendix V.

We read in the Feuilles Romaines (Oct. 22 and 29, 1916): "Next year as we know will be celebrated the fourth centenary of the birth of Protestantism (1517), and the second centenary of the modem organization of Freemasonry (1717). Protestant and Freemason will celebrate these centenaries together as good brothers, for the two have been pretty well united for a long time past. Naturally the celebration will not confine itself to mere festivities. A programme of action and of rigorous renewal after the war win be drawn up."

2. The Masonic paper, Hamburger Fremdenblatt (June 13, 1917), in an article entitled: "For the 200th Anniversary of Freemasonry" has the following passage:

"The very year in which the Reformation celebrates its 400th anniversary will be the 200th anniversary of the birth of another great intellectual movement. On St. John's day, June 24, 1917, Freemasonry celebrates its 2nd centenary. The accident, for it is only an accident, which unites the two celebrations in the same year suggests the question as to whether these two spiritual forces, Protestantism and Freemasonry, are not very closely related to each other. It is a remarkable fact that the one rests on the other as on its foundation and that Freemasonry is inconceivable without Protestantism.

"There would nave been no true Freemasonry, were it not for Luther and the Reformation. Freemasonry could not grow or thrive except on the soil of a free Reformation. It is surely not the result of chance that we find at the very cradle of Freemasonry two men deeply influenced by Protestantism, one, Desaguliers, the son of a French reformed clergyman, a naturalist philosopher, with a theological education, and the other, James Anderson, a Scotch dissenting preacher. Neither is it the result of chance that during the two centuries of its existence Freemasonry has found its most implacable enemy in Rome, and in those places wherein prevailed a spirit similar to Romanism, while it has found its warmest friends and most zealous champions amongst the men whose intellectual formation was dominated by Luther and the Reformation, such as Lessing, Frederick the Great and Goethe.

3. Professor Hesse de Saarbruck in the Gazette de Cologne, June 24, 1917, writing on the same subject, attributes the rise of Freemasonry to the reaction of Anglicanism and English Freethought against the Catholic tendencies of the Stuarts. The Masonic organs of U.S.A. such as The Light (Louisville, March 1, 1917), the Square and Compass (New Orleans, Dec. 1916) write in the same strain. In fact, it is clear that the general outlook of Protestantism of the Liberal type, whether in the Latin, Anglo-Saxon or Germanic countries is to-day practically identified with that of Freemasonry, with its doubts and denials and practically atheistic philosophy.


4. The resolution passed by British Methodist ministers at a Conference held at Bradford, July 22nd, 1927, with the object of bringing about a Reunion between the different sections of the Evangelical Church, indicates the attitude of these Protestant ministers towards Freemasonry in its relation to Christianity. A short account of the Conference was published in the London Times, July 23rd, 1927. The following passages occur in the two resolutions passed at the Conference:

"Freemasonry in its ritual and official language is of a Theistic nature, asserting simply the creative activity of God as the Great Architect of the Universe and the moral obligation of honesty and kindliness. . . . The distinctive faith of Christianity and the Christian message of salvation through faith in Christ is wholly incompatible with the claims put forward by Freemasonry in writing and speech."

Hence the Conference recommends the Methodist ministers to have nothing to do with Freemasonry.

Appendix VII: PAPAL CONDEMNATIONS (Supplementary to Chapter VI)

It may be useful to reprint the following passage translated from the Latin of the Acta Sancta Sedis (vol. i, pp. 291-4), in which the Editor points out in detail the comprehensiveness and obligations of the Papal condemnations of Freemasonry:

"From the foregoing (viz., the text of some of the Papal condemnations) the following may be inferred:

I. "Some of the sectaries claim or imagine that they do not fall under the penalties imposed by these Papal constitutions, on the plea that none of their efforts were directed against God's Church. Tire objection, however, is quite futile; for the words of the text * either against the Church or the legitimate civil authority ' are to be understood in the disjunctive sense.

II. "Equally futile is the claim of those that imagine that they do not fail under the penalties on the ground that their associations are not secret, but open: for the clause 'whether openly or in secret' is again to be taken in the disjunctive sense.

III. "Some again seem to imagine that these Papal constitutions do not hold where the [Masonic or similar] sects are permitted by the civil powers: or that their applicability to any particular country would require or depend upon promulgation or action of the local authorities [ecclesiastical or civil]. Such subterfuges are also vain as is evident from the very words of Pius IX.

"It is our wish that the Masonic and all associations of the same class be held as forbidden and reprobate by all the faithful of Christ to whatever condition or social standing they may belong, and in whatsoever country they may be.

IV. "Neither is the oath of secrecy which is usually exacted in these sects to be considered as an essential condition of their coming under the condemnation and penalty; for the response of the Holy Roman Inquisition (July 13th, 1S43) has the clause 'whether or not they exact an oath of secrecy from their members.'

V. "Consequently these associations are to be held as reprobate and forbidden, because . . . they are of their own nature unnatural and unlawful. For, acting upon principles which are utterly false and subversive of public order, they set up by unnatural and treacherous means within the bosom of the State another organism completely distinct from the natural and lawful organism of the state.

VI. "Finally one may infer how fatal is a policy which certain governments whether Catholic or otherwise adopt in this matter. For these governments despising the true Church of Christ, or regarding it with suspicion as if it were a step-mother and not a true parent, obstruct the freedom of the Church's legitimate action [in not insisting that her decrees in the matter be carried out]. . . These governments are not only wanting in the discharge of their conscientious duty, but they even neglect the elementary precautions which are required for the temporal well-being of the State.