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Article CHRISTIANITY AND FREEMASONRY. Page 1 of 2 Article CHRISTIANITY AND FREEMASONRY. Page 1 of 2 →
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Christianity And Freemasonry.
CHRISTIANITY AND FREEMASONRY .
XTNDER the above title we last week reproduced a letter vj that had been sent to the Nottingham Daily Guardian , in which was given a long extract from one of Freiderich von Schlegel ' s lectures on the " Philosophy of
History , " delivered about the year 1828 . Freiderich was the younger of two sons , but he was far less distinguished than his brother August "Wilhelm Schlegel . Born a
Protestant , he . subsequently became a Roman Catholic , and this fact must be borne in mind when estimating his opinions on matters referring to secret societies . The ban of the Romish Church was not less bitter ae-ainst
Freemasonry in the latter part of the eighteenth and beginning of the nineteenth centuries than it is now , and it is not at all likely that Freiderich Schlegel would be more tolerant of the Craft , being himself a pervert and therefore zealous ,
than the heads of his own Church . His brother was the intimate friend of Madame de Stael and Goethe . The latter was a Freemason , and the lady was an admirer of the Order . This simple record is suggestive , and points to
the inference that care should be observed in admitting , without question , even the statements of a man of the character of Freiderich von Schlegel . In the extract referred to , he is careful in discounting the authority of eye i
witnesses of events , because he says : : We never know , or can know , what their particular views and interests may lead them to say or conceal , to suppress wholly or in part . " Just so , aud therefore , for the reasons already given , we
should be somewhat sceptical in receiving the views even of the great German philosopher , especially when he omits the grounds upon which his conchisions have been founded . Freiderich von Schlegel assumes at the outset that " the
Order of the Templars was the channel of which this society [ Freemasons ] in its ancient and long preserved form was introduced to the West . " Without attempting to contest this assumption , it may be stated that men quite
as capable , if not more capable , than this authority , are by no means agreed as to the relative positions of Templarism and Craft Freemasonry . The evidence is not so overwhelming as not to admit of doubts , and this fact alone is
sufficient to arouse caution in accepting as ex cathedra what is a matter of opinion . As if apprehensive of a damaging conclusion being drawn from his own premiss , the philosopher hastens to show that spiritual associations
could not long exist among Christians and Mahommedans ; that " an esoteric society for the propagation of any secret doctrines is not compatible with the very principle of Christianity itself , for Christianity is a divine mystery ,
which according to the intentions of its Founder lies open to all . " With regard to the first statement it may be boldly asserted that spiritual associations between Christians and Mahommedans do
exist , through the medium of Freemasonry . This is one of the grandest features of the Order- —that it can retain its spiritual essence without being crippled in its operation by creeds and dogmas . It embraces men of all creeds , ancl
only closes its doors to the atheist . It teaches a belief in God and the immortality of the soul , and although the name of Christ is not invoked there is nothing in the Craft
tnat can offend the most earnest disciple of the Saviour . " Christianity , " says Schlegel , "is a divine mystery . " So is the religion of the Jews , and is just as open to all as is Christianity . It is hardly correct to say that Freemasonry
Christianity And Freemasonry.
is founded for tho propagation of secret doctrines . Its secrets are not of principles , but of methods of salutation and recognition . It is founded on a universal basis , and never can become a " church within a church . " In this
sense ifc stands out in noble contrast to Roman Catholicism , which is , what our author condemns , an impcritim in imperio . With a strange perversity he urges thafc snch a Church as he opines Freemasonry to be , " would unquestionably bo
very soon transformed into a secret directory for political changes and revolutions . " Surely he had in view his own Church , which has contributed so much to political strife and dynastic changes . The harsh , imperious sway of
Rome , fche usurpation of all power over the civil and religious life of mankind , the boasted claim of infallibility , shocked the natural love of liberty . Against all this
Freemasonry revolts , and hence tho enmity of Pope and priests , who must have the obedience of the dumb brute or no tie at all . This clashing of interests so diverse has led
to a bitter antagonism on the part of the Church of Rome , and as her methods of working are violent , and unscrupulous , charges have been brought against Freemasonry which aro altogether untrue and contrary to its very
nature . If wc had not known thafc Schlegel was a Roman Catholic , we shonld have been very much surprised at the attitude he has taken np . His connection with tie Church ,
however , explains everything , and certainly detracts from his authority on any matter connected with the Craft . He alleges that the latter is the " secret laboratory of revolution , " from whoso bosom have proceeded the " Illumines , the
Jacobins , and the Carbonari . " This is an old fallacy , and scarcely worth refuting . It is enough to say that Freemasonry has nothing whatever to do with
affairs of State , except to be loyal citizens ; and tho secret societies , such as those wo have named , were organised because there was no room for the hot spirits that founded them within the extensive boundaries of the Craffc .
Bufc Schlegel gets more than ordinarily weak towards the close of his argument . He seems afraid of the boldness of his accusations , and modifies them by stating that "the oldest of secrefc societies appears to be split and divided into
a multitude of different sects and factions , and that on this account we must not suppose that all thoso fearful aberrations and wild excesses of impiety , all those openly desfcructive or the secretly undermining principle of revolution ,
were universally approved of by this society . " He continues to say that such a supposition would be utterly false , and admits that there were many estimable persons in the eighteenth century connected with Freemasonry ,
against whom charges of wild excesses could nofc be brought . Then comes the reference to this country , which can hardly be considered a compliment . He says , " In no country did this esoteric society so well harmonise with the State and the whole established order of tinners as in thafc
country where all the conflicting elements and mtrals of society are brought into a sort of strange and artificial equipoise—I mean England . " The admission made in the last quotation explains much
of the difference that exists between English and Continental Freemasonry . Here the Craft has been freo and unsuspected , aud has remained loyal to law and religion .
It has grown into a moral power of great magnitude , and the secret of success lies in its cosmopolitan character . ' It speaks one universal language and proclaims one universal principle . All Masons can recognise each other , and all
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Christianity And Freemasonry.
CHRISTIANITY AND FREEMASONRY .
XTNDER the above title we last week reproduced a letter vj that had been sent to the Nottingham Daily Guardian , in which was given a long extract from one of Freiderich von Schlegel ' s lectures on the " Philosophy of
History , " delivered about the year 1828 . Freiderich was the younger of two sons , but he was far less distinguished than his brother August "Wilhelm Schlegel . Born a
Protestant , he . subsequently became a Roman Catholic , and this fact must be borne in mind when estimating his opinions on matters referring to secret societies . The ban of the Romish Church was not less bitter ae-ainst
Freemasonry in the latter part of the eighteenth and beginning of the nineteenth centuries than it is now , and it is not at all likely that Freiderich Schlegel would be more tolerant of the Craft , being himself a pervert and therefore zealous ,
than the heads of his own Church . His brother was the intimate friend of Madame de Stael and Goethe . The latter was a Freemason , and the lady was an admirer of the Order . This simple record is suggestive , and points to
the inference that care should be observed in admitting , without question , even the statements of a man of the character of Freiderich von Schlegel . In the extract referred to , he is careful in discounting the authority of eye i
witnesses of events , because he says : : We never know , or can know , what their particular views and interests may lead them to say or conceal , to suppress wholly or in part . " Just so , aud therefore , for the reasons already given , we
should be somewhat sceptical in receiving the views even of the great German philosopher , especially when he omits the grounds upon which his conchisions have been founded . Freiderich von Schlegel assumes at the outset that " the
Order of the Templars was the channel of which this society [ Freemasons ] in its ancient and long preserved form was introduced to the West . " Without attempting to contest this assumption , it may be stated that men quite
as capable , if not more capable , than this authority , are by no means agreed as to the relative positions of Templarism and Craft Freemasonry . The evidence is not so overwhelming as not to admit of doubts , and this fact alone is
sufficient to arouse caution in accepting as ex cathedra what is a matter of opinion . As if apprehensive of a damaging conclusion being drawn from his own premiss , the philosopher hastens to show that spiritual associations
could not long exist among Christians and Mahommedans ; that " an esoteric society for the propagation of any secret doctrines is not compatible with the very principle of Christianity itself , for Christianity is a divine mystery ,
which according to the intentions of its Founder lies open to all . " With regard to the first statement it may be boldly asserted that spiritual associations between Christians and Mahommedans do
exist , through the medium of Freemasonry . This is one of the grandest features of the Order- —that it can retain its spiritual essence without being crippled in its operation by creeds and dogmas . It embraces men of all creeds , ancl
only closes its doors to the atheist . It teaches a belief in God and the immortality of the soul , and although the name of Christ is not invoked there is nothing in the Craft
tnat can offend the most earnest disciple of the Saviour . " Christianity , " says Schlegel , "is a divine mystery . " So is the religion of the Jews , and is just as open to all as is Christianity . It is hardly correct to say that Freemasonry
Christianity And Freemasonry.
is founded for tho propagation of secret doctrines . Its secrets are not of principles , but of methods of salutation and recognition . It is founded on a universal basis , and never can become a " church within a church . " In this
sense ifc stands out in noble contrast to Roman Catholicism , which is , what our author condemns , an impcritim in imperio . With a strange perversity he urges thafc snch a Church as he opines Freemasonry to be , " would unquestionably bo
very soon transformed into a secret directory for political changes and revolutions . " Surely he had in view his own Church , which has contributed so much to political strife and dynastic changes . The harsh , imperious sway of
Rome , fche usurpation of all power over the civil and religious life of mankind , the boasted claim of infallibility , shocked the natural love of liberty . Against all this
Freemasonry revolts , and hence tho enmity of Pope and priests , who must have the obedience of the dumb brute or no tie at all . This clashing of interests so diverse has led
to a bitter antagonism on the part of the Church of Rome , and as her methods of working are violent , and unscrupulous , charges have been brought against Freemasonry which aro altogether untrue and contrary to its very
nature . If wc had not known thafc Schlegel was a Roman Catholic , we shonld have been very much surprised at the attitude he has taken np . His connection with tie Church ,
however , explains everything , and certainly detracts from his authority on any matter connected with the Craft . He alleges that the latter is the " secret laboratory of revolution , " from whoso bosom have proceeded the " Illumines , the
Jacobins , and the Carbonari . " This is an old fallacy , and scarcely worth refuting . It is enough to say that Freemasonry has nothing whatever to do with
affairs of State , except to be loyal citizens ; and tho secret societies , such as those wo have named , were organised because there was no room for the hot spirits that founded them within the extensive boundaries of the Craffc .
Bufc Schlegel gets more than ordinarily weak towards the close of his argument . He seems afraid of the boldness of his accusations , and modifies them by stating that "the oldest of secrefc societies appears to be split and divided into
a multitude of different sects and factions , and that on this account we must not suppose that all thoso fearful aberrations and wild excesses of impiety , all those openly desfcructive or the secretly undermining principle of revolution ,
were universally approved of by this society . " He continues to say that such a supposition would be utterly false , and admits that there were many estimable persons in the eighteenth century connected with Freemasonry ,
against whom charges of wild excesses could nofc be brought . Then comes the reference to this country , which can hardly be considered a compliment . He says , " In no country did this esoteric society so well harmonise with the State and the whole established order of tinners as in thafc
country where all the conflicting elements and mtrals of society are brought into a sort of strange and artificial equipoise—I mean England . " The admission made in the last quotation explains much
of the difference that exists between English and Continental Freemasonry . Here the Craft has been freo and unsuspected , aud has remained loyal to law and religion .
It has grown into a moral power of great magnitude , and the secret of success lies in its cosmopolitan character . ' It speaks one universal language and proclaims one universal principle . All Masons can recognise each other , and all