Question: Who was Victorias youngest daughter?

Answer: Princess Beatrice

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. <hl> After Victoria's death, her youngest daughter, Princess Beatrice , was appointed her literary executor. <hl> Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, <hl> Princess Beatrice <hl>, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

After Victoria's death, her youngest daughter, <hl> Princess Beatrice <hl> , was appointed her literary executor.


Question: What did Beatrice do to her mothers diaries after her death?

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

Answer: transcribed and edited

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. <hl> Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. <hl> Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice <hl> transcribed and edited <hl> the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.


Question: How many journals did Queen Victoria write in her lifetime?

Answer: 122

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. <hl> From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. <hl> After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed <hl> 122 <hl> volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.


Question: What did Beatrice do with the journals after she transcribed and edited them?

Answer: burned the originals

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. <hl> Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. <hl> Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and <hl> burned the originals <hl> in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.


Question: Who was appointed as Queen Victoria's literary executor upon her death?

Answer: Princess Beatrice

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. <hl> After Victoria's death, her youngest daughter, Princess Beatrice , was appointed her literary executor. <hl> Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, <hl> Princess Beatrice <hl>, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

After Victoria's death, her youngest daughter, <hl> Princess Beatrice <hl> , was appointed her literary executor.


Question: Who transcribed Queen Victoria's journals from 1832 to 1861?

Answer: Lord Esher

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. <hl> In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. <hl> Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, <hl> Lord Esher <hl> transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.


Question: What biographer said Queen Victoria wrote an average of 2500 words a day in her journals?

Answer: Giles St Aubyn

<hl> According to one of her biographers, Giles St Aubyn , Victoria wrote an average of 2,500 words a day during her adult life. <hl> From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, <hl> Giles St Aubyn <hl>, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, <hl> Giles St Aubyn <hl> , Victoria wrote an average of 2,500 words a day during her adult life.


Question: How avid of a writer was the Queen?

Answer: Victoria wrote an average of 2,500 words a day

<hl> According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. <hl> From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, <hl> Victoria wrote an average of 2,500 words a day <hl> during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.


Question: How many volumes did her journal span?

Answer: 122 volumes

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. <hl> From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes . <hl> After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed <hl> 122 volumes <hl>. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed <hl> 122 volumes <hl> .


Question: What did Beatrice do with her mother's journals?

Answer: transcribed and edited

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. <hl> Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. <hl> Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice <hl> transcribed and edited <hl> the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.


Question: Who was Victoria's literary executer?

Answer: her youngest daughter, Princess Beatrice

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. <hl> After Victoria's death, her youngest daughter, Princess Beatrice , was appointed her literary executor. <hl> Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, <hl> her youngest daughter, Princess Beatrice <hl>, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

After Victoria's death, <hl> her youngest daughter, Princess Beatrice <hl> , was appointed her literary executor.


Question: What did Beatrice do with the origional volumes of her mother's diaries?

Answer: burned

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. <hl> Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. <hl> Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and <hl> burned <hl> the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.


Question: What concept determines relationships between Grand Lodges?

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Answer: Recognition

<hl> Relations between Grand Lodges are determined by the concept of Recognition . <hl> Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of <hl> Recognition <hl>. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of <hl> Recognition <hl> .


Question: What must two lodges be in, in order to inter-visit?

Answer: amity

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. <hl> When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity , and the brethren of each may visit each other's Lodges and interact Masonically. <hl> When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in <hl> amity <hl>, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in <hl> amity <hl> , and the brethren of each may visit each other's Lodges and interact Masonically.


Question: What, besides Recognition, must happen between two Grand Lodges in order for them to be considered in amity?

Answer: Masonic communication

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. <hl> When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. <hl> When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in <hl> Masonic communication <hl> with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.


Question: What can be causes of one Grand Lodge withdrawing Recognition from another?

Answer: Exclusive Jurisdiction and Regularity

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. <hl> There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity . <hl>

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are <hl> Exclusive Jurisdiction and Regularity <hl>.

There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are <hl> Exclusive Jurisdiction and Regularity <hl> .


Question: What are the members of a Grand Lodge called?

Answer: brethren

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. <hl> When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. <hl> When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the <hl> brethren <hl> of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.


Question: Gran Lodges are in what when they are in Masonic Communication with each other?

Answer: amity

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. <hl> When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity , and the brethren of each may visit each other's Lodges and interact Masonically. <hl> When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in <hl> amity <hl>, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in <hl> amity <hl> , and the brethren of each may visit each other's Lodges and interact Masonically.


Question: What concept is used to determine relations between Grand Lodges?

Answer: Recognition

<hl> Relations between Grand Lodges are determined by the concept of Recognition . <hl> Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of <hl> Recognition <hl>. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of <hl> Recognition <hl> .


Question: What does each Grand Lodge maintain?

Answer: a list

Relations between Grand Lodges are determined by the concept of Recognition. <hl> Each Grand Lodge maintains a list of other Grand Lodges that it recognises. <hl> When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains <hl> a list <hl> of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.


Question: What is not allowed when Grand Lodges are not in amity?

Answer: inter-visitation

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. <hl> When two Grand Lodges are not in amity, inter-visitation is not allowed. <hl> There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, <hl> inter-visitation <hl> is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.


Question: What are the two most common reasons one Grand Lodge will withhold recognition from another?

Answer: Exclusive Jurisdiction and Regularity

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. <hl> There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity . <hl>

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises. When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are <hl> Exclusive Jurisdiction and Regularity <hl>.

There are many reasons why one Grand Lodge will withhold or withdraw recognition from another, but the two most common are <hl> Exclusive Jurisdiction and Regularity <hl> .


Question: When did ceremonial regalia first appear in the Masonic culture?

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Answer: The fifteenth century

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. <hl> The fifteenth century also sees the first evidence of ceremonial regalia. <hl>

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. <hl> The fifteenth century <hl> also sees the first evidence of ceremonial regalia.


Question: How long have historians been seeking information about the Masonic movement?

Answer: middle of the 19th century

<hl> Since the middle of the 19th century , Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. <hl> Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the <hl> middle of the 19th century <hl>, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the <hl> middle of the 19th century <hl> , Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century.


Question: What kind of an oath do Masons take when they join?

Answer: fidelity

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. <hl> Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. <hl> The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of <hl> fidelity <hl> are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.


Question: What is the oldest written document about Freemasonary?

Answer: Regius Poem

<hl> Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. <hl> Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the <hl> Regius Poem <hl> in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.


Question: When was the Regius Poem written?

Answer: 1425

<hl> Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. <hl> Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about <hl> 1425 <hl> to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.


Question: When did Masonic historians star seeking the origins of the Masonic Movement?

Answer: middle of the 19th century

<hl> Since the middle of the 19th century , Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. <hl> Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the <hl> middle of the 19th century <hl>, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the <hl> middle of the 19th century <hl> , Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century.


Question: What are the old Masonic document referred as?

Answer: Old Charges

<hl> Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges , dating from the Regius Poem in about 1425 to the beginning of the 18th century. <hl> Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the <hl> Old Charges <hl>, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the <hl> Old Charges <hl> , dating from the Regius Poem in about 1425 to the beginning of the 18th century.


Question: The Old Charges are dated from when to when?

Answer: about 1425 to the beginning of the 18th century

<hl> Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century . <hl> Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in <hl> about 1425 to the beginning of the 18th century <hl>. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in <hl> about 1425 to the beginning of the 18th century <hl> .


Question: The fifteenth century also shows evidence of what in Masonic history?

Answer: ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. <hl> The fifteenth century also sees the first evidence of ceremonial regalia. <hl>

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of <hl> ceremonial regalia. <hl>


Question: The duties of its grades is an example of what historic documents?

Answer: Old Charges

<hl> Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges , dating from the Regius Poem in about 1425 to the beginning of the 18th century. <hl> Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the <hl> Old Charges <hl>, dating from the Regius Poem in about 1425 to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining. The fifteenth century also sees the first evidence of ceremonial regalia.

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the <hl> Old Charges <hl> , dating from the Regius Poem in about 1425 to the beginning of the 18th century.


Question: Why did the Grand Orient de France conclude that Freemasonry shouldn't require religious belief?

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

Answer: Freemasonry was not a religion

<hl> A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion , it should not require a religious belief. <hl> The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as <hl> Freemasonry was not a religion <hl>, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as <hl> Freemasonry was not a religion <hl> , it should not require a religious belief.


Question: What was removed from the Freemasonry constitution?

Answer: existence of God and the immortality of the soul

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. <hl> The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. <hl> It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the <hl> existence of God and the immortality of the soul <hl> being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.


Question: Who withdrew recognition from the Grand Orient de France?

Answer: United Grand Lodge of England

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. <hl> It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. <hl> The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the <hl> United Grand Lodge of England <hl> were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.


Question: What was a possible condition that made the United Grand Lodge of England withdraw it's recognition of the Grand Orient de France?

Answer: political tension between France and Britain

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. <hl> It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. <hl> The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the <hl> political tension between France and Britain <hl> at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.


Question: How was the belief of the existance of God and the immortal soul replaced in the constitution?

Answer: Its principles are absolute liberty of conscience and human solidarity

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. <hl> The new constitutions read, " Its principles are absolute liberty of conscience and human solidarity ", the existence of God and the immortality of the soul being struck out. <hl> It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "<hl> Its principles are absolute liberty of conscience and human solidarity <hl>", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

The new constitutions read, " <hl> Its principles are absolute liberty of conscience and human solidarity <hl> ", the existence of God and the immortality of the soul being struck out.


Question: What year was it ruled that Freemasonry was not a religion?

Answer: 1875

<hl> A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. <hl> The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of <hl> 1875 <hl> prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.


Question: What Grand Lodge had a withdrawal of recognition by the United Grand Lodge of England?

Answer: Grand Orient of France

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. <hl> The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today. <hl>

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the <hl> Grand Orient of France <hl> by the United Grand Lodge of England, a situation that continues today.


Question: What was a motivation of the Grand Lodge of England's objection?

Answer: political tension between France and Britain

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. <hl> It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. <hl> The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the <hl> political tension between France and Britain <hl> at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.


Question: Who disputed the Lausanne Congress of Supreme Councils?

Answer: Grand Orient de France

<hl> A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. <hl> The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the <hl> Grand Orient de France <hl> to commission a report by a Protestant pastor which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.


Question: When were the first constitutions for Freemasonry printed?

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

Answer: during the 1720s

<hl> At the dawn of the Grand Lodge era, during the 1720s , James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. <hl> As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, <hl> during the 1720s <hl>, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, <hl> during the 1720s <hl> , James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry.


Question: Who composed the first printed constitutions for Freemasonry?

Answer: James Anderson

<hl> At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. <hl> As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, during the 1720s, <hl> James Anderson <hl> composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.


Question: Which group was specifically excluded from Freemasonry in the printed constitutions?

Answer: women

<hl> At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. <hl> As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded <hl> women <hl> from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.


Question: What was created for women as Freemasonry began to spread?

Answer: Lodges of Adoption

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. <hl> As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption , which worked three degrees with the same names as the men's but different content. <hl> The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in <hl> Lodges of Adoption <hl>, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

As Freemasonry spread, continental masons began to include their ladies in <hl> Lodges of Adoption <hl> , which worked three degrees with the same names as the men's but different content.


Question: When was the idea of the Lodges for Adoption abandoned?

Answer: early 19th century

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. <hl> The French officially abandoned the experiment in the early 19th century . <hl> Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the <hl> early 19th century <hl>. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

The French officially abandoned the experiment in the <hl> early 19th century <hl> .


Question: When was the dawn of the Grand Lodge era?

Answer: during the 1720s

<hl> At the dawn of the Grand Lodge era, during the 1720s , James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. <hl> As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, <hl> during the 1720s <hl>, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, <hl> during the 1720s <hl> , James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry.


Question: Who composed the first printed constitutions for Freemasons?

Answer: James Anderson

<hl> At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. <hl> As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, during the 1720s, <hl> James Anderson <hl> composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.


Question: Who is excluded from Freemasonry?

Answer: women

<hl> At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. <hl> As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded <hl> women <hl> from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.


Question: What were lodges called that included women?

Answer: Lodges of Adoption

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. <hl> As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption , which worked three degrees with the same names as the men's but different content. <hl> The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in <hl> Lodges of Adoption <hl>, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

As Freemasonry spread, continental masons began to include their ladies in <hl> Lodges of Adoption <hl> , which worked three degrees with the same names as the men's but different content.


Question: Who abandoned the including of women in Freemasonry experiment in the early 19'th century?

Answer: The French

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. <hl> The French officially abandoned the experiment in the early 19th century. <hl> Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry. As Freemasonry spread, continental masons began to include their ladies in Lodges of Adoption, which worked three degrees with the same names as the men's but different content. <hl> The French <hl> officially abandoned the experiment in the early 19th century. Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.


Question: What are some Protestant objections to Freemasonry?

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

Answer: mysticism, occultism, and even Satanism

<hl> In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism . <hl> Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of <hl> mysticism, occultism, and even Satanism <hl>. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of <hl> mysticism, occultism, and even Satanism <hl> .


Question: What are Catholic objections to Freemasonry?

Answer: rationalism and naturalism

<hl> In contrast to Catholic allegations of rationalism and naturalism , Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. <hl> Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to Catholic allegations of <hl> rationalism and naturalism <hl>, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to Catholic allegations of <hl> rationalism and naturalism <hl> , Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism.


Question: Who is generally accepted as the voice of Freemasonry?

Answer: No one voice

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. <hl> No one voice has ever spoken for the whole of Freemasonry. <hl>

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. <hl> No one voice <hl> has ever spoken for the whole of Freemasonry.


Question: Who do the Protestant anti-Masons believe is the absolute authority on the use of mysticism, Satanism and occultism in Freemasonry?

Answer: Albert Pike

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. <hl> Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. <hl> However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar <hl> Albert Pike <hl> is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.


Question: What was Albert Pike actually more of an expert in?

Answer: late 19th century Southern Freemasonry of the USA

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. <hl> His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA . <hl> Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of <hl> late 19th century Southern Freemasonry of the USA <hl>. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of <hl> late 19th century Southern Freemasonry of the USA <hl> .


Question: What religion alleged Freemasons as Satanic?

Answer: Protestant

<hl> In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. <hl> Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to Catholic allegations of rationalism and naturalism, <hl> Protestant <hl> objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.


Question: What religion alleged Freemasons as unnatural and irrational?

Answer: Catholic

<hl> In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. <hl> Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to <hl> Catholic <hl> allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.


Question: Who was controversial among Freemasons?

Answer: Albert Pike

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. <hl> Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. <hl> However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar <hl> Albert Pike <hl> is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.


Question: Who has spoke for all Freemasons?

Answer: No one

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. <hl> No one voice has ever spoken for the whole of Freemasonry. <hl>

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism. Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues. However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the USA. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. <hl> No one <hl> voice has ever spoken for the whole of Freemasonry.