temple of man_ freemasonry, civil religion, and education _ terry melanson

3/1/2014 Temple of Man: Freemasonry, Civil Religion, and Education | Terry Melanson

http://www.conspiracyarchive.com/Articles/Freemasonry_Civil-Religion.htm 1/9

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Temple of Man: Freemasonry, Civil Religion, andEducation

- by Terry Melanson, May 20, 2010

Freemasonry is...interested in and concerned for "the education of all the children of all the

people." The "Temple" which the Craft is building is nothing other than the human family

living happily together.

- H. L. Haywood, Great Teachings of Masonry (Kessinger Publishing, 1942), p. 152

fairly recent Lew Rockwell blog post by Christopher

Manion highlights the efforts of the state and anti-

Catholics to control the educational apparatus:

Few Americans today realize that the public school movement

began 150 years ago as part of an attack on the Catholic

Church.

In the mid-nineteenth century, Protestant Know-Nothings

railed against the millions of newly-arrived Catholic

immigrants criminals who had a lot of kids and were starting their own schools,

complete with armies of foreign nuns and papist priests. According to Rousas Rushdoonys

history, Horace Mann, the founder of the public school movement in Massachusetts, believed

that the [public] schools are the means, instruments, vehicles, and true church by which

salvation is given to society. Given that goal, Mann changed the function of education from

mere learning or religiously-oriented education to social efficiency, civic virtue, and

character (by the twentieth century, character ceased to be a concern in the public

schools, Rushdoony notes). Mann also demanded that control of community schools be

transferred into state hands.

A decade later and a continent away, another pioneer took up the cause. John Swett was

responsible for framing the basic legislation of the state system as Californias

Superintendent of Public Instruction during the 1860s. Swett made his goals perfectly clear:

Children arrived at the age of maturity belong not to the parents but to the State, to

society, and to the country, he insisted so children should be educated not according to

the beliefs of their parents, but those of the government. The civil religion taught in

government schools was designed to neutralize the papist heresies taught in the parochial

schools. For the Know-Nothings, Catholic families were not only the competition: they were

the enemy. Catholics were inferiors that had to be raised to the level of civic virtue expected

of everyone else.

Although Im not comfortable with Manion utilizing Rushdoony as his main source, the facts are

essentially sound. Not mentioned though, was that Masonic affiliation was probably a factor.



According to 10,000 Famous Freemasons, John Swett was a Mason; while Horace Mann is

claimed as suchperhaps by his wifein Paul Fishers Behind the Lodge Door.

In Europe and North America, culture war was the socio-political preoccupation of the mid- to

late-19th Century. However, the struggle for control of the educational establishment actually

began a hundred years earlier during the Enlightenment.

The opening salvo was the dissolution of Jesuit schools and colleges (1763/4) and the subsequent

suppression of the Order in France (1764). Hence the door was opened wide for the practical

application of Enlightenment philosophy pedagogy, having always been a chief preoccupation.

Deprived of the right to teach, their deserted schools invited the attention of reformers, writes

R. R. Palmer (101). Palmer is too generous in his assessment, however. As if chance alone had

presented an opportunity!

Freemason Louis-Ren de Caradeuc de La Chalotais (1701-1785) was one of the main instigators.

In 1763, he published Essai d'ducation nationale, ou Plan d'tudes pour la jeunesse [Essay on National

Education, or Plan of Study for Youth]. As described by Jennifer J. Popiel, La Chalotais made a

positive outline of reforms that could and must be attempted now that the Jesuits' control of the

educational system had been broken. Arguing that the Jesuits were unfit to educate students by

virtue of their allegiance to the Society and the papacy, La Chalotais advocated a national

education that would prepare advanced students for citizenship in France (35).

And a hundred years later, the Revue catholique des Institutions et du Droit [Catholic Review of

Institutions and Law] would opine:

La Chalotais' L'Essai is the first attempt to apply Masonic philosophy ... L'Essai proposed the

monopoly of education in the hands of the State; an exclusively civil education, uniform

throughout the kingdom; the suppression of all religious teaching; the official teaching of a

moral state based solely on reason; and finally, the exclusion of priests and the religious in

the schools.

La Chalotais' plan was more than a strange novelty; it was a program established in the

then-little-known philosophical meetings of masonry (506-7) [my translation].

Not entirely incidental was that La Chalotais reports especially his 1761 overview of the Jesuit

Constitutions were utilized as a main weapon by Adam Weishaupt and the Illuminati in their

ongoing campaign to extirpate the ex-Jesuits and their continuing influence in Bavaria. The

Illuminati realized how effective the works of La Chalotais had been in France, and the now ex-

Jesuits who remained in Palatinate-Bavaria refused to stop meddling in their traditional

vocations. Illuminatus Baron von Knigge, at the behest of the Order, was tasked with writing

some anti-Jesuit pamphlets which utilized the works of La Chalotais.

La Chalotais was a member of the famed Neuf Soeurs Lodge in Paris appropriately dubbed, in

a 1953 paper by Nicholas Hans, the UNESCO of the Eighteenth Century. According to Hans,

from 1776-1792, the membership of the Lodge would probably equal 400 eminent men in

science, education, and fine arts from all countries of Europe and America. This was an

unprecedented concentration of talent in one organization which adequately answered Bacon's



dream of Solomon's House. (516).

The Neuf Soeurs lodge was practically the embodiment of the Enlightenment. Its masonic

Lumires tasked themselves with secular and educational transformation.

The authentic voice of freemasonry in its special concern with educational reform was heard

in Paris, where Helvtius, La Chalotais, Franklin, Lavoisier, Fourcroy, Buffon and Dupont de

Nemours were all members of the large and very influential cosmopolitan group which

assumed its final organization in 1776 as the lodge of the Neuf soeurs under the leadership of

La Lande. The reforming spirit of this society of eminent intellectuals was powerful in the

extreme. In due course every public memorandum of significance that dealt with

educational reconstruction in France came from the hand of one member or another

of this lodge. The missionary work culminated in the conception and creation of the coles

centrales of 1795 (Godwin 147-8; bold emphasis mine).

Nicholas Hans stressed the same:

... all the schemes of educational reform from Turgot to Fourcroy were initiated by the

members of Les Neuf Soeurs. The law establishing coles Centrales was drafted, introduced

and administered by members of the lodge. The old Academie des Sciences and the Institut

which supplanted it were in fact the extensions of the lodge. The cole Normale Superieure

founded by the Convention was staffed and administered by members. The pioneering

military schools which were first to introduce modern curriculum and methods were directed

by members of the lodge J. J. Barrett and Chevalier de Keralio (523).

Moreover, the international character of the Lodge was used to great effect. Secular educational

reforms, by those aligned with the Neuf Soeurs lodge, were carried out in England, America,

Germany, Italy, Spain, Poland and Russia (Hans 523-4).

The Neuf Soeurs actually began as the Loge des Sciences, founded in 1765/6 by philosophe Claude

Adrien Helvtius (1715-1771), along with his friend, Jrme de Lalande (1732-1807).

The brethren, all interested in scientific studies and research, continued to meet at this lodge

even after the dissolution of Grande Loge. They read frre Montesquieus Esprit des Lois

and Helvetius's De l'Esprit, they discussed the British constitution, and they helped to break

down the barrier between the nobility and the bourgeoisie by showing to both the

advantages and importance of education. Helvetius aimed to widen the membership of the

Loge des Sciences; with this in view, and still to emphasize its educational nature, he

suggested that it be placed under the protecting influence of the muses, the nine daughters

of Zeus and Mnemosyne who made Mount Parnassus their home. Unfortunately he died in

1771 but his ideal was not abandoned, and in 1776 three years after the creation of the

Grand Orient with the due de Chartres (the future Philippe-galit) as its Grand Matre

the Loge des Sciences became the Loge des Neuf Soeurs with de Lalande as its first

Vnrable (Cumming 120-1).



Helvtius Masonic funeral rites, in 1772, were probably

conducted by the Loge des Sciences (Silber 424), and after

Helvtius dream was realized through Lalande and the Neuf

Soeurs, Madame Helvtius would donate the apron and

masonic jewels of her late husband to the Lodge. Gordon Silber

describes the atmosphere at the Lodge as almost a cult of

Helvtius (425). When Voltaire was initiated into the Lodge

just before his death, for example, the climax of the ceremony

came when Brother Benjamin Franklin of Philadelphia handed

to Voltaire the Masonic apron which the great Helvetius had worn before him. Voltaire raised the

apron to his aged lips (Lunden 188). Lalandes speech for the occasion carried the following

words: we ...have admitted to our ranks an Apollonian and a friend of humanity ... In entering

Masonry, know that your efforts should be directed to ending fanaticism and superstition

(Weisberger 173; my emphasis).

The preoccupation with enlightened public instruction went hand-in-hand with the concept of a

civil religion (coined by Rousseau in Social Contract): as a member of the Jacobin Club had said,

Cannons will win the Revolution, but public instruction will consolidate it; it is the basis of the

Revolution (Stromberg 328; emphasis mine). From this ironically rife with its own fanaticism

came an inevitable progression to Festivals of Reason, Robespierres Cult of the Supreme

Being, the Cult of Theophilanthropy and the Cult of the Adorers. The latter two, by the way, were

wholeheartedly embraced and supported by members of the Neuf Soeurs (Hans 523; Melanson

91-97) not surprisingly, considering Freemasonry's sacralizing cult of brotherhood and its civil

religious credo (Hoffmann 215).

For Freemasons education became the matter almost of a missionary enterprise (Godwin 147).

In Germany, for instance, Johann Bernhard Basedow (1724-1790) influenced in particular by

the pedagogic writings of Rousseau instituted schools of Philanthropinum, beginning in 1774 and

lasting until 1793. Basedow received the support of enlightened despotic Princes, sovereigns and

governments eager for an alternative to the long held hegemony of the ecclesiastics. Freemason

lodges in Hamburg, Leipzig, and Gttingen were among the generous contributors (Cubberley

419).

This was perhaps the main impetus why Freemasons, among others, joined the Order of the

Illuminati in droves. Educational reform was used effectively as a recruitment tool. It could be

demonstrated that in this area so dear to the Enlightenment itself they, as an Order with

extended reach, had already achieved tangible results.

The following is a succinct overview of the pedagogic aspirations and successes of the Illuminati:

The Illuminaten thus played an impressive role in the pedagogic movement of the

Enlightenment for establishing model schools, the so-called Philanthropin. The Illuminatus

Joachim Heinrich Campe (1746-1818) led the Philanthropin in Hamburg, for a time together

with Ernst Christian Trapp (1745-1818), another member of the Order. Johann Friedrich

Simon (1747-1829), also an Illuminatus, was director of the Philanthropin in Neuwied; the

history of the foundation of the Philanthropin in Schnepfenthal near Gotha carries the stamp

of the Illuminaten. At a scholarly level, the academies were the focus of Order activity,

especially the Bavarian Academy of Sciences in Munich. In 1783 its vice-president as well as



two of three class directors were members of the Order. The Illuminatus Carl Theodor von

Dalberg (1744-1817), the patron of the Mainz Academy in Erfurt, tried to strengthen the

grip of the Order through a targeted policy of appointments. Influence on the literary

discourse of the period was achieved by reviewing and publishing. In 1783 the Illuminatus

Leopold Friedrich Goeckingk (1748-1828) was a co-founder of the influential Journal von und

fr Deutschland. The enlistment of Friedrich Nicolai (1733-1811), the Berlin publisher and

editor of the Allgemeine Deutsche Bibliothek, had a multiplier-effect (Neugebauer-Wlk 591).

It should come as no surprise that most of the above Illuminati mentioned by Neugebauer-Wlk

were in fact Freemasons before joining Weishaupts Order, e.g. Campe, Simon, Dalberg, and

Nicolai. The Schnepfenthal school Weishaupts children were even educated there not only

carried the stamp of the Illuminaten, but, more precisely, the stamp of the Illuminati-

controlled Gotha Masonic Lodge Ernst Zum Kompass, named after Weishaupts protector Duke

Ernst II of Saxe-Gotha (Schttler 33, 38, 110-1, 131, 145; Schaubs, no pagination; Melanson 403-

5).

Inspired by Rousseau and other philosophers with pedagogic fixations, in German-speaking

lands Basedow and Illuminatus Johann Heinrich Pestalozzi (1746-1827) were the big two:

From Dessau an interest in pedagogical ideas and experiments spread over Europe, and

particularly over German lands. Other institutions, modeled after the Philanthropinum, were

founded in many places, and some of Basedows followers did as important work along

certain lines as did Basedow himself. His followers were numerous, and of all degrees of

worth. They urged acceptance of the new ideas of Rousseau as worked out and promulgated

by Basedow; vigorously attacked the old schools, making converts here and there; and in a

way helped to prepare northern German lands for the incoming, later, of the better-

organized ideas of the German-Swiss reformer Pestalozzi ... (Cubberley 85).

The 1780s, of course, was a decisive decade for the formulation of Pestalozzis methods. In

1782 he was insinuated into the Illuminati by J. F. Mieg (Epictet). Fittingly, Pestalozzi was

assigned an alias which alludes to the Anglo-Saxon King Alfred the Great (849-899 AD),

renowned as an enlightened ruler who restored learning and education.

Adam Weishaupt believed his Order should develop into the executive arm of the Aufklrung

(Enlightenment), and as such, wrestling control of the educational establishment was of the

utmost importance. The numerous pedagogues who joined the Order Abel, Afsprung,

Becker, Geissler, Pestalozzi, Rahn, Salzmann, Simon, and Trapp naturally saw a vehicle for

the realization of education reforms. Moreover, the Minerval Academies of the Illuminati

were pedagogical institutions in their own right, and the techniques discovered were soon

tested on the general public. Pestalozzi co-founded the Zurich branch of the Illuminati in

1783, and a year later he founded a pedagogic society in Zurich, along with Johann Heinrich

Rahn, as a camouflage organization for the Order (Melanson 377).

Pestalozzi and his disciples, during the 19th Century and beyond, had an immense influence

upon (the science of) education as a whole agendas and techniques which ultimately led to

what Charlotte Iserbyt and John Gatto had documented in The Deliberate Dumbing Down of



America and Dumbing Us Down: The Hidden Curriculum of Compulsory Schooling, respectively. (Im

not saying Freemasons were behind it at least not entirely but its important to acknowledge

that, had Gatto and Iserbyt spent any length of time on the Enlightenment itself, the trail would

have lead directly to Illuminatus Pestalozzi, the Illuminati-infiltrated Philanthropinum, and the

influential writings of the Rousseaus and Helvetius before them.)

The tit for tat over education (secularized vs. parochial) continued during the 19th Century.

Manion, whom I quoted at the beginning of this piece, provides some of the details in America.

In France, however, swayed by utopians, socialists, and the positivist generation in particular,

the battle lines were more pronounced.

The Third Republic, the handiwork of the positivists, (Nord 213) was in effect a Masonic

government. Anticlericalism had indeed long characterized French Freemasonry, writes

Mildred J. Headings, but it was more especially the acceptance of positive philosophy that

determined the Masons of the Third Republic to plan for complete state laicization (122).

And further, from Philip Nord:

Masonry experienced an explosion of recruitment under the Empire. The number of ateliers

affiliated with the Grand Orient, France's largest Masonic body, shot up from 244 in 1857 to

392 in 1870. A new generation entered the lodges, espousing a new doctrine, an "all-

powerful" "scientific positivism." And with positivism came republican commitment, but of a

liberal, not radical, cast. No moment more neatly dramatized the tightening bonds between

Masonry, positivism, and liberal republicanism than the much-publicized initiation of Emile

Littre and Jules Ferry into the Masonic rite in 1875. In the lodges then a small-scale version

of a much wider transformation was played out: the deradicalization of republicanism at the

hands of a rising generation of positivists.

[...] The radicalization of the Masonic opposition was in part a reaction to the weight of state

oppression, but it was also propelled by elements within the Order itself. The Bonapartist

coup of 1851 had scattered the militants of France's democratic and socialist Left, many of

whom took refuge in the lodges. These old-timers Saint-Simonians and utopians left over

from a previous generation helped plot Masonic strategy in the institutional battles of the

sixties. The leadership they provided, the campaign they orchestrated, gave shape to a

distinctive current of Masonic radicalism federalist, anticlerical, and ultrademocratic that

manifested itself via Masonic activism in a knot of related and "progressive" causes:

pacifism, feminism, and the cooperative movement. Generations and ideologies mingled in

the lodges of the Second Empire, a simple observation that points to two more general

conclusions about the Third Republic itself. First, the regime's ideological inheritance was

much richer than is sometimes supposed. Liberal positivism as espoused by a Ferry or Littre

no doubt left a mark on the character of the new Republic. (213-14)

Jules Ferry (1832-1893), appointed Minister of Public Instruction in 1879, was responsible for

the laws on compulsory secular education (lacit); while mile Littr (1801-1881) was an

acknowledged leader of the school of positivist philosophy, after the death of its founder, Saint-

Simonian disciple Auguste Comte (1798-1857). They were both initiated into the Grand Orient at

the same time in 1875, as Nord asserts above, in addition to the Russian sociologist, and fellow-

positivist Grigorii Nikolayevich Vyrubov [Grgoire Wyrouboff] (1843-1913). Vyrubov and Littr



collaborated and co-founded the journal Revue La Philosophie positive in 1867, the chief organ of

French positivism, (Walicki, 351) which lasted until Littrs death in 1881.

A major idea in Comtes positivist philosophy during his later years was the propagation of a

Religion of Humanity. A good description of the control mechanisms envisioned for this new

religion can be had from the The Great Debate website (a collection of secular humanist

educators):

In place of the existing institutions Comte now envisaged a fixed social hierarchy strictly

controlled by a positivist elite. Expressing an admiration for primitive societies because of

the absolute power held by the spiritual leaders, he proposed a form of theocracy with a

clergy made up of his social scientists. The spiritual authority would have an explicitly

repressive function, playing the role that the Catholic Church had played in the Mediaeval

period, but more powerful. His positive clergy would be moral and political philosophers,

men with general knowledge of all the sciences backing their social science. Control over

ideas would be an essential element of the state. Thus education would be a key tool, helping

to link theory and practice, and teaching people to know their place in the social order.

[...]Comtes Positivism can be considered as a humanist philosophy in that it placed

humanity at the centre of its concerns, and of course had no place for God. However, it could

have been further from Enlightenment humanism, even though that had been his start

point. He rejected democracy and freedom of the individual in favour of a powerful elite who

would rule with an iron hand. Only the enlightened few would have any say in his new

society. His Religion of Humanity, with himself in role of pope, would tell people what to

think and how to act (Hewett, no pagination).

Comte was the father of sociology. And judging by his totalitarian proclivities is it any wonder

that the modern discipline has been preoccupied with methods of societal control? (See Erica

Carles article, for excerpts from Comte along with comparative extracts from his modern

successors; and for the serious implications: see The Social Scientific Dictatorship: The Role of

the Social Sciences in the Mechanization of Mankind, by Paul and Phillip Collins.)

This Religion of Humanity is similar to what Rousseau proposed for a civil religion; what

Robespierre and the Jacobins afterwards would forcefully enact during the French Revolution.

Indeed, is it not necessary for dictatorships to propagate a sacerdocy of the state, its myths, its

martyrs and heroes?

In North America, Masons have long subscribed to the idea of a civil religion as well. It expresses

itself more subtly than the traditionally overt Grand Orient in France, however. Nonetheless,

utilizing the identifications of the investigators of socio-political persuasion sociologists and

cultural anthropologists Freemasonry fits the criteria of a civil religion.

Building upon the influential 1967 essay, Civil Religion in America, by Harvard professor

Robert Bellah a one-time member of the Communist Party, the chairman of the Marxist John

Reed Club, and now a Communitarian Pamela M. Jolicoeur and Louis L. Knowles published

their findings on Freemasonry. Titled Fraternal Associations and Civil Religion: Scottish Rite

Freemasonry, the description states:



In this paper, empirical evidence is presented that Freemasonry, the oldest, largest, and

most prestigious of American fraternal associations, has as one of its major purposes the

maintenance and propagation of civil religion. Data are from a content analysis of issues of

The New Age magazine, a major national Masonic publication, from 1964-1974. The

implications of this function of Freemasonry for the debates regarding the existence of civil

religion, its nature, and its social consequences are discussed (3).

The content analysis just happens to correspond with the issues that I had acquired a while back,

between the years 1967-1973. So, much of the material reviewed by these scholars is familiar to

me. I too was struck by the consistent theme of what I had no idea at the time had already

been identified as a type of civil religion.

In the New Age Magazine, Masonry its myths, symbols and significance is vividly conflated

with freedom, Americanism, civic morality, the founding fathers, the purpose of the nation, etc.

A call to arms in the defence and maintenance of Masonic values is implicit in every issue.

The most prominent of themes, however, is education, public schools, and the separation of

church and state. From analyzing the issues over just a ten-year period, Jolicoeur and Knowles

report that 85 articles were devoted to it, with only a higher count (89) being the subject of

Masonic symbolism (Jolicoeur and Knowles 10). Individual members are constantly exhorted in

the pages of The New Age to make their voices heard in Congress, particularly on issues of

separation of church and state and public education, they write. Most of its desire and effort to

influence social policy is directed toward preserving the public schools, the primary socialization

agent for civil religion, and protecting the separation of church and state (8, 14).

One article that caught my own eye not mentioned by name in the Jolicoeur and Knowles study

itself bears the title Masonic Light in Public Schools, by Ray L. Colvard, 32, in the Dec. 1970

issue. And because he appeals to the memory of the enlightened Masons of the 18th Century, it

seems like an appropriate conclusion.

Decrying the Elementary and Secondary Education Act of 1965 (part of which forbade

establishing a national curriculum, thereby allowing Catholic schools continued leeway), Colvard

evangelises to his brethren:

The time again seems ripe for the enemies of public education. There are more than fifty

church-state cases now pending in American courts.

[...] Although political issues are not discussed within the Lodge room, I believe it is possible

for Scottish Rite Masons to undertake the reform and dedicate themselves to a renaissance

in public education. The ScottishRite has leaders today whose perception is equal to that of

the enlightened Masons of the 18th century. Masonic words from the Scottish Rite could

become the light, precise blows which cleave diamond hardness. Our primary mission should

be neither to apologize for the current abuses in public education nor to elicit greater

financial support for outmoded institutions, but to follow the designs on the trestle-board

that our Scottish Rite leaders have drawn (29, 30).

Note: If you would like to comment on this article, you can do so here.



Sources

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temple of man_ freemasonry, civil religion, and education _ terry melanson

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