Camille Savoire and the Rectified Scottish Rite


After Johanis Corneloup and Oswald Wirth, Alain Bernheim offers us in this issue of Traditional Renaissance, to be interested in Camille Savoire ... So first of all briefly talking about Alain Bernheim, French resident in Switzerland, Masonic author who also signed in pseudonym, including Renaissance Traditional, Henry Amblaine, thus allowing him to get twice (which is normally not allowed) the price Norman Spencer Lodge Quatuor Coronati London in 1986 and 1993.

Camille Savoire therefore, born July 6, 1869, he was initiated 23 years later, October 14, 1892 in a Lodge of the Grand Lodge Symbolic Scottish that it was created in 1880 and which will lead the Grand Lodge of France. This lodge he left after a year in favor of the Grand Orient of France. In 1913 he joined the Grand College of Rites of which he became Grand Commander in 1923 and for 12 years. We know Camille Savoire mark his Masonic career by awakening the Rectified Scottish Rite in France, and the creation of the Grand Priory Of Gaul which was the first Grand Prior, inducing more the creation of the Independent National Grand Lodge and will become Regular in 1948 the French National Grand Lodge.

1. Corrects The Scottish Rite and Grand Orient de France 1776/1841

Briefly, it should be noted that from 1773 to 1774 the Rectified Scottish Rite in France consists of three Scottish Directories, one of Lyon, Bordeaux and Strasbourg and a treaty was established in 1776 with the Grand Orient of France. In this treatise, it says overall, Article 6, the Grand Orient of France and Directories Scots respectively and exclusively retain administration and discipline each of the Lodges of the Rite and the Plan. The Grand College of Rites, which was called from 1806 to 1814 Grand Directorate of Rites, lives in 1811, 14 June specifically, the creation within a dedicated section in the Rectified Scottish Rite. In 1841 however, the Rectified Scottish Rite was extinguished in France ...

2. Corrects Rite and Accepted Scottish Rite in Switzerland

In 1844, 14 Swiss Lodges working blue grades, create the Swiss Grand Lodge Alpina. Yet in 1885 alone Prefecture Geneva still practice the ritual and thus becomes the only guarantor structure RER and more the guardian of the archives. Meanwhile include the creation of a treaty, February 2, 1896, between the Supreme Council of Switzerland and the Management of Helvetia, renewed in 1910, then stopped and found again in 1946 and still in force at the time of writing Article 1981.

3. Masonic Situation in France between 1877 and 1910

In 1877 following his Convent, the Grand Orient de France saw its international relationships deteriorate. Since 1771 the relations with England were interrupted between the two great faiths that were became the Grand Orient and the United Grand Lodge of England. But Masons individually were still received in the Lodges. In 1877 the United Grand Lodge of England denies access to its Lodges at any mason who did not practice masonry linked to belief in God until the recognition in 1913 of the National Grand Lodge Independent and Regular.

4. The First Step Action Camille Savoire

Specialist TB, Camille Savoire traveled extensively in Europe for medical conferences and had made ​​many contacts with foreign masons and wove ties with various denominations of these countries. 33rd degree of the Scottish Rite, Savoire will get an equivalence rank of Knight Beneficent of the Holy City, taking the name of a Fortitudine eques, and was armed at the same time that the brothers Edward and Gustave Ribaucourt Bastard. They then get the license in 1910 of the founding of the Commandery of Paris, under the authority of the Prefecture of Geneva.

But back a little earlier in history, in the wake of their weapons, all three awaken the Lodge "The Centre of Friends" Blue Lodge ground and dormant since 1838. Grand Orient informed replied refuting this creation praying more brothers at the initiative of this awakening to withdraw ipso facto under penalty of cancellation of obedience, yet it seems that Camille Savoire had previously obtained an agreement, at least verbally, the Grand Commander of the college of Rites, and his surprise was all the greater, that existed this bilateral treaty which we have spoken. As a sign of good faith, these three brothers executed in exchange for the creation within the Grand Orient Lodge of this, but nevertheless Camille Savoire will withdraw from the latter project, inducing fact:

• On the one hand the creation of the Grand Loge Nationale Independent and regularly joined as "The Center of Friends", and
• On the other hand, the signing of a new Franco-Swiss Treaty, which stood until 1955.

5 Savoire Grand Commander of the College and Grand Prior of the Grand Priory of Gaul (1923-1935).

In 1923 Camille Savoire became Grand Commander of the Grand College of Rites, and in 1924 he was invited by the Grand Priory of Helvetia as Brother Barrois then head of the Independent National Grand Lodge and Regular him CBCS also. Barrois refused as it required the banned English and the Grand Priory of Helvetia then broke his agreement with his obedience. Savoire Grand Commander of the High Degrees of the Grand Orient and the Grand Prior in 1933 and became the privileged interlocutor of the Swiss.

6. Savoire leaves the Grand Orient of France and resigns his office of Grand Commander

Before 1946, the Grand College of Rites is not independent. And in 1934, Arthur prepares a Groussier independence thereof with respect to the Council of the Order. Savoire go further by advocating the unification of the High Degrees, all rites together, which might be allowed to reopen the axis Masonic relations between France and England. Before failure, Savoire therefore creates the Grand Priory of the Gauls and the Grand Orient offers three options:

• The exercise of RER under the auspices of GO but without the possibility of action of the latter on the rituals and blue ranks.
• Option 2: mutual independence with an agreement.
• Option 3: mutual ignorance.

The three options being rejected by the Grand Orient, Savoire leaves obedience, office, and will establish in 1936, the Grand Priory of the Gauls. For his part, GO resume contact with Switzerland.

7 After 1945.

From 1945 Savoire is sick, activity GPDG after the war is very limited and Savoire died in 1951, the Grand Priory of Helvetia confirms Brother Rybinsk as National Grand Master of the Grand Lodge of RER and Grand Prior becomes Brother Moiroux. This Grand Lodge Dressed integrate GLNF in 1958, weakening somewhat the Grand Orient, but on the other hand the GLNF lose it some Lodges parts form the GLNF-Opera on which create the Grand Priory of France. From there the brothers accessing higher degrees of the Scottish Rectified Rite of obedience to belong to a single priory of this obedience. In 1967 create the Grand Priory of the Gauls Independent, Grand Priory of Neustria and the Grand Priory of Aquitaine in 1974.

8. What rectifies

Alain Bernheim to conclude launches into a brief description of Rectified citing Camille Savoire first: "I admit that the freethinker I always have shown entering the Rectified Scottish Rite felt no hesitation or scruple , when asked to declare that professed the Christian spirit especially when the Grand Prieur added: this is the spirit of early Christianity met in the maxim "Love thy neighbor as thyself ".

Bernheim then cites the Grand Prior of Helvetia: "The rite is based on the desire to make its members by means of specific symbolic Masonry education, faithful Masons, in the spirit of Christianity, but a Christianity in its original purity, stripped of dogmatic and sectarian occupation. "

Finally recall that in 1979 some brothers practiced Rectified Scottish Rite, even claimed this unpopular but real rite "elitist" notion, saying the same: "We are the number. Have the strength. "

Joseph de Maistre and Freemasonry before and after the Convent of Wilhelmsbad


EMILE Dermenghem wrote in 1946 a book "Joseph De Maistre Mystique", dealing with the relatively reserved attitude of Joseph de Maistre, and its position in the debates of the Convent of Wilhelmsbad.

From this book, Michel Masson wrote an article in Renaissance Traditional, hoping to lead us to better understand the personality, but also shed light on the emergence of new ideas and always a hot topic in order to remove the best benefit for all.

To better understand this context, it is necessary to emphasize that the personality of Joseph de Maistre leaves no one indifferent because it denotes next to his contemporaries.

Furthermore, opponents are trying by all means to destabilize and fantasize a persistent reputation of an individual loving people power.

This man just tried to match his worldview and lifestyle, but also to allow the Masonic tradition to stay alive despite the unstable political period of the time making it difficult to leave room for it.

Therefore, historically the date of June 18, 1782, Joseph de Maistre sent a thick document via Savaron brother who was to represent a lodge at the convent, the Duke Brunswick-Lüneburg, serene Upper Grand Victoria, brother this letter does was probably never read.

Beyond the shipment of this manuscript, the Brother Floribus which n 'is other than Joseph de Maistre, wanted to show his peers positioning and analysis deliberate themes, but also, through his answers what was for him Freemasonry.

To recall the themes of this convent, questions are raised about an axis with 6 points and could be summarized as follows:

What legacy the freemasonry was she was there and after several levels? In addition, it had a link with the Templars, their secret, it did not end there can be survived in another form?

Moreover, participants were also concerned, more generally, the structure of Freemasonry and its functioning in order to find a harmonious balance between the ceremonial and ritual practice of a point, or finally, what instead kept secret science in it?

In this questioning, responses to Brother Floribus testified particularly great philosophical and religious wealth.

However, be aware that overwhelmingly rejects all possible avenues of any origin and historical relationship between the Knights Templar, and Freemasonry. In addition, he wants all ostentatious signs relating to this order are to ban ritual.

For him, the Templars are by no means a philosophical congregation, and he attempts to show that "Masonry" can not be derived from a fanatical order linked to the story, and, as the atrocities that induced and that all humanity as a whole is not sufficient justification for the bloodshed.

It makes a mockery of this design, saying that the process was the creation of those in power needed to assert its authority over the population, and to justify his crimes.

He prefers to focus on rigor corporations cathedral builders, as religious buildings are linked in some way to all mankind because of the link that connects them to God, and therefore the destiny of man .

Asked about a superior, he says at the level of the hierarchy of the movement, "the presence of a higher level" does not exist and also refutes the idea.

Especially that one who commits the act in full freedom and thereby becomes the representation of his will.

Indeed, it is essential for him to have the duty to keep, and preserve any secrets.

In addition, he said that even if the common man is part of the kingdom by his action, against his will is inseparable from his being because he is free of his commitment or desire and therefore the national authority.

On the other hand, at an initiation identification, he abandoned the idea of ​​seeking similarities between the Masonic initiation and those who are Egyptian or Greek for him an ancient aberration, and it is preferable to focus on the true gospel, see back to the beginning of the creation of the initial world, beyond the Christian era.

Thus, through all these arguments, this sense of belonging is undeniably linked to the Christian dogma and only "Creator." And to clarify its thinking, it is necessary for him to go back to the first days of creation, so that there was nothing except the Creator to find by this method the undeniable link, and moreover this relationship Eternal between all creations of the Lord, and, man, but continues to persist despite the passage of time.

This is why Joseph de Maistre considers unambiguously that the Masonic initiation is certainly its religious and Christian in nature an essence.

Thus for him, at grades 3 routing is to acquire spiritual knowledge, and those of certain values.

Thus, at the first grade, it is a learning gravitating around the humanities such as charity, ethics, openness to the world, man, politics, environment ...

Around the second revolves in the words of Joseph de Maistre "the great work of Freemasonry." By this he means the duty that binds all Masons to his brothers, and even all mankind by his charitable actions, but also to find the path of true Christian allowing it to regain its original state free of all political quarrels Christian that the course of history had managed to break the unit.

Finally, for the third grade, it is the continuity of the Masonic path whose duty it is to focus on this theological research with for some the Bible as a tool which is undoubtedly the way only to insiders and the mysteries of the holy writings.

For others, a thorough study is ordering increased knowledge of the nature of things, to an affirmation of a certain doctrine.

Finally, other brothers, and Joseph de Maistre hope they are the most numerous, tell us what they know about the supreme spirit that creates and emanates all things in all places and at all times.

Emile Dermenghem analysis through proposals that man failed one who wanted to believe that the masonry can be somewhat towards Catholicism to his evolution.

However it took another direction probably due to the political instability of the time and his own story on the eve of his great upheaval, even a secular orientation already decided.

It is difficult to give an answer, but Joseph de Maistre judge this convent with bitterness in these words "any assembly of men whose holy spirit does not mix does nothing good."

He does not reject all his peers, or his convictions as defending them when anti-Masonic attacks Barruel who accuses him of heresy all secret societies was probably the artisans of the revolution. However, over time and historical upheavals of this period, it is gradually distance, and avoid getting involved both in its commitment to the course of the Enlightenment and the skepticism of the time.

Thus, Count evenings Saint Petersburg is still convinced the mystery of the Holy Scriptures contained in the Bible, but ultimately preferred to remain faithful to the Roman Church as being more reassuring puisqu'existant for over 1800 years, rather than follow Saint Martin and his disciples on the less conventional way Martinésisme faithfully following the teachings of their master.

About this movement, it runs somewhat derisively composition of the Treaty and the terms contained therein. However, it recognizes that the base is not without interest with a certain authenticity, but it has been hijacked by about biased because this writing is the cause of men refusing any hierarchical recognition of the Roman church. For him finally the sole interest of "this sect" is the rigor evangelization private country churches to convert people to Christianity and submit to what is associated with it.

Thus, this article highlights a man both theosophist or a sincere Martinist and a Catholic advised. This is why it is not logical to conceive Joseph de Maistre without taking into account all the components of his personality as the vision of it would be distorted in this way altering his thinking.

To conclude this study, in 1816 Joseph de Maistre himself defines through his words as a faithful church, but acknowledges that his attendance Martinists helped him through the study of the Treaty and meetings conducted to open up new horizons.

This revelation Emile Dermenghem the up in his work demonstrating that over time this man stopped to question and seek out what he could illuminate a moment of his career outside the traditional path, but that there remains no less grateful to those who had been on the road this reflection see the opening.