The Grand Lodge Of Ireland And The Grand Orient Of France.

THE GRAND LODGE OF IRELAND AND THE GRAND ORIENT OF FRANCE .

THOSE -who have studied the history of French Freemasonry must have noticed with extreme regret the severe internal dissensions by which it has been continuall y agitated . There havo been , ia other countries , repeated interruptions to the peace and harmony of the different Masonic bodies ,

and these interruptions have , even in England on one occasion at least , proved seriously detrimental to the progress of the Craft . As our readers are aware , English Freemasonry was for a long time divided against itself , and it was only after the lapse of three quarters of a century that

wiser councils prevailed , and the schism was healed . In Prance , however , the most terrible convulsions have befallen the Craft , not once or twice only , but repeatedly . Now it has been a conflict between two or more parties , each claiming to exorcise the Supreme Masonic authority ; now

an apostasy of dissentient Lodges , who seem to have considered that violent discord was the likeliest way to secure complete harmony of thought and action . But , as far as we can trust our memory , the recent amendment of Article I . of the Constitutions of the Grand Orient is tho most

serious blow ever yet directed against the integrity of Freemasonry . It is utterly subversive of the fundamental principles by which , in all ages and in all countries , the Craft Universal has been actuated . It cannot be denied that Freemasonry , as it has existed in modern times , is of

English origim It emanated from a small but select body of choice spirits , who were influenced by certain well defined principles ; who saw how fatal was the influence which religious and political bigotry exercised over the minds of men ; and who , therefore , with a breadth and

liberality of view which will ensure to them the respect of the whole human race , undertook the arduous task of establishing , out of materials already to hand , a society in which men of all religious and political creeds might meet together on the same footing and in

perfect harmony . To this end the discussion of politics and religion was sternl y forbidden , but , at the same time , ifc _ was required of all who sought admission into the Society that they should solemnl y bind themselves to observe three fundamental principles—namely , the

Existence of God and the Immortalit y of the Soul ; the practice of the sacred duties of morality ; and obedience to all lawfully constituted authority . These , together , form the basis on which the . whole superstructure of Freemasonry rests , and we may say truthfully , and with a just sense of

satisfaction , that during the whole career of modern Freemasonry thcso ^ principles have been most rigidly observed . By whatever differences , amounting , as we have said , in some cases to actual schism , the Fraternity may have been torn ,

these have always been regarded as the basis on which it rested . It is matter of history that Moderns and Ancients , and rival Grand _ Orients , Grand Lodges , and Supreme Councils , have striven to obtain the upper hand each over the other , but in no case that we are aware of has there

been _ a negation of the three ancient landmarks we have mentioned . At times there may have been a laxity in observing them ; men of questionable morals , or endued with little or no respect for reli gion , may have found admission

into our ranks , and iu some countries the Society may have been made into an instrument for subserving particular political interests , but in spite of the spirit of indifferentism which has occasionally been manifested in the practice of Masonry , these landmarks have always been clearly and

The Grand Lodge Of Ireland And The Grand Orient Of France.

distinctly recognised as absolutely essential to its existence . Not then Avithout reason is it we havo been able to boast that in this respect there has been one common bond of union among brethren all the world over , ono common

ground on which it was possible for them to meet together . But the change which has recently been Imported into tho character of French Masonry destroys at once the link which has hitherto united tho brethren

of all nations . Freemasons are no longer one family , but two . There are those who rigidly adhere to tho old landmark of theism , and those who are prepared to admit into their ranks "the stupid atheist , "

or " irreligiouslibertine . This is an eversion of the true principles of Freemasonry , which cannot be too deeply deplored ; the more so , that it gives our deadliest enemies , tho ultramontane section of the Komish Church , that real and substantial basis on which to found their attacks

against us , which has hitherto been wanting . In acting as it has done , the Grand Orient of France has been guilty of a suicidal policy ; ifc has been , in fact , playing into the hands of its adversaries , and given them an advantage which they will know but too well how to use with effect .

It can no longer retaliate , when charged with irreligion , and say , "We believe in entire liberty of conscience , that is , wo recognise the right of every one to hold what religions and political opinions he chooses ; all we require of him is that he shall believe in God , observe the moral law , and obey

constituted authority . It is now justly open to the charge of sanctioning irreligion , and therefore of immorality and disloyalty to the State ; for no one who is without somo

sense of religion can really have any just sense of morality , and ho who is without sense of morality will pay little heed to mere human institutions . As now amended , the first article of the French Masonic Constitutions declares that

the fundamental principles of Freemasonry are absolute liberty of conscience , and the responsibility of man towards his fellow men ( la liberie absolue do conscience et la solidarite hiimaine ) . But the former of these principles means , if it has any meaning at all , absolute and unrestrained

licence , to hold any opinions whatsoever , and this licence , therefore , must exclude all sense of moral as well as of religious responsibility . In fact , these which are now declared to be the conjoint principles of Freemasonry as

interpreted by the French Grand Orient are , in truth , in direct antagonism with each other ; for licence is the direst enemy of responsibility . There can , indeed , bo nothing in common between them . The man who

claims to think as he likes in matters of religion will sooner or later claim to put what interpretation he chooses on morality , and will stand at nothing to override the political opinions of his fellow men . It wore as impossible to bind down such a one as this to any sense of responsibility as it

is to bind the wind , so as to compel it to blow in this or that given direction . Thus , the French Grand Orient , in relaxing its rules in favour of those who believe in nothing

—absolute liberty of conscience allows for the existence of this class of persons—is , in fact , cherishing , as ifc were , in its own bosom the most terrible danger by which ifc can ever be confronted .

Under these circumstances , it is hardly possible our readers will feel much surprise at the news received from Ireland , to the effect that Grand Lodge has unanimously resolved " that it cannot continue to recognise the Grand

Orient of France as a Masonic body , and it directs all Lodges working under the Irish Constitution to decline receiving as Masons any person hailing from the Grand Orient of France , or from any subordinate Lodge under its