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Gotowa bibliografia na temat „Canton Masonic Lodge No”

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Data publikacji: 26 lipca 2024
Data aktualizacji: 27 lipca 2024

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Artykuły w czasopismach na temat "Canton Masonic Lodge No"

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Watkin, David. "Freemasonry and Sir John Soane". Journal of the Society of Architectural Historians 54, nr 4 (1.12.1995): 402–17. http://dx.doi.org/10.2307/991082.

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Soane's activities as a Freemason, in particular the remarkable hall which he designed for the Grand Lodge in London in 1828, are here analyzed in detail for the first time. The significance of Freemasonry for Soane is exhibited by an investigation of his acquisition and study of books by writers of the Enlightenment such as d'Hancarville, Lenoir, Ledoux, Court de Gébelin, Viel de Saint-Maux, and James Christie, who were either Freemasons or sympathetic to masonic ideals. At the instigation of his friend, H. R. H. the Duke of Sussex, Grand Master of the United Grand Lodge, Soane was given the most unusual commission of designing a Masonic ark in 1813. His Masonic Hall, designed fifteen years later, was an interior rich in symbolic ornament, and bathed in a mysterious light, in which he achieved a deeper religious atmosphere than in any of his designs for Anglican churches.
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Khil'chenko, Mariya Viktorovna. "History of emergence of Freemasonry in the early XVIII – late XIX centuries". Genesis: исторические исследования, nr 2 (luty 2021): 61–71. http://dx.doi.org/10.25136/2409-868x.2021.2.32403.

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This article is dedicated to the history of emergence of the Masonic lodge in England and disclosure of the concept of “freemason”. The author reveals and describes the peculiarities of the emergence of Freemasonry, tracing its evolution from the antiquity until the XIX century. Its ancient history is divided into the two main periods (prior and after 1717, i.e. the creation of the Grand Lodge in England). The article describes such events from the history of Freemasonry as the establishment of the First Grand Lodge in England; creation of the Premier Lodge, Anderson’s Constitutions, and the Third Degree; the Great Schism of Freemasonry that tool place 1877; the Taxil hoax. Analysis is conducted on the relationship between the English and French factions of Freemasonry. The obtained results are accurate, since the analysis of the history of Freemasonry was carried based on the wide range of historical facts. The comprehensive analysis of the history of emergence of Freemasonry is carried out for the first time within the Russian-language historical literature, which defines the scientific novelty of this work. The author outlines the further prospects for studying the history of Freemasonry, such as accumulation of the reliable scientific information on the early history of the lodge, examination of the history of other Masonic factions (French, Italian, etc.), as well as the origin of Freemasonry in Russia.
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Hackett, David G. "The Prince Hall Masons and the African American Church: The Labors of Grand Master and Bishop James Walker Hood, 1831–1918". Church History 69, nr 4 (grudzień 2000): 770–802. http://dx.doi.org/10.2307/3169331.

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During the late nineteenth century, James Walker Hood was bishop of the North Carolina Conference of the African Methodist Episcopal Zion Church and grand master of the North Carolina Grand Lodge of Prince Hall Masons. In his forty-four years as bishop, half of that time as senior bishop of the denomination, Reverend Hood was instrumental in planting and nurturing his denomination's churches throughout the Carolinas and Virginia. Founder of North Carolina's denominational newspaper and college, author of five books including two histories of the AMEZ Church, appointed assistant superintendent of public instruction and magistrate in his adopted state, Hood's career represented the broad mainstream of black denominational leaders who came to the South from the North during and after the Civil War. Concurrently, Grand Master Hood superintended the southern jurisdiction of the Prince Hall Masonic Grand Lodge of New York and acted as a moving force behind the creation of the region's black Masonic lodges—often founding these secret male societies in the same places as his fledgling churches. At his death in 1918, the Masonic Quarterly Review hailed Hood as “one of the strong pillars of our foundation.” If Bishop Hood's life was indeed, according to his recent biographer, “a prism through which to understand black denominational leadership in the South during the period 1860–1920,” then what does his leadership of both the Prince Hall Lodge and the AMEZ Church tell us about the nexus of fraternal lodges and African American Christianity at the turn of the twentieth century?
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Camp, Pannill. "May Philosophy Flourish: Pantheisticon, Freemasonry, and Eighteenth-Century Ritual Philosophy". Journal of Medieval and Early Modern Studies 51, nr 3 (1.09.2021): 553–75. http://dx.doi.org/10.1215/10829636-9295065.

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In eighteenth-century Europe, ritual performance behavior was consciously used for philosophical purposes. The richest documented instances of this involved Freemasonry, a voluntary fraternal order that drew tens of thousands of men, across Europe and beyond, into a secretive ritual practice. Masons understood ritual, the core of Masonic “craft,” as a philosophical activity in itself. Supporting this claim requires a critique of the prevalent view that Freemasonry was uniquely compatible with specific Enlightenment philosophical constructs—constitutional monarchism in political thought and deistic Newtonianism in natural philosophy. Rather than expressing these specific philosophical views, Masonic ritual effectuated philosophical reflection apart from the outside world. John Toland's proto-Masonic ritual document Pantheisticon shows how early modern rituals fostered thinking in lodge settings and distinguished between Masonic and “profane” entities. On this basis it can be argued that performance in this era and beyond should be understood as the generative containment of knowledge.
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Podosokorsky, Nikolay. "FREEMASONRY IN THE LIFE AND WORK OF APOLLON GRIGORIEV". Lomonosov Journal of Philology, nr 6 (19.03.2023): 158–70. http://dx.doi.org/10.55959/msu0130-0075-9-2022-6-158-170.

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The article touches upon a set of questions about the role of Freemasonry in the writer’s life and how Masonic teaching was expressed in his texts. Grigoriev considered himself a hereditary mason and, according to his confession, “believed in some mysterious connection” of his soul with the soul of his late grand-father, the mason Ivan Grigoriev. A friend of Grigoriev’s youth and his comrade at Moscow University, the poet Afanasy Fet recalled that Grigoriev had repeatedly told him “about his admission to the Masonic lodge”. Freemasonry and Hermeticism also inspired (directly or indirectly) the literary pseudonym of the poet: “A. Trismegistov”. Grigoriev’s Masonic Hymns (1845) are considered in the context of the hymns of the Russian Masons of the late 18th — fi rst quarter of the 19th centuries. Th e “Masonic plot” of the play Two Egoisms (1845) and the Masonic subtext of the novels One of Many (1846) and Th e Other of Many (1847) are also analyzed. In his later works, Ap. Grigoriev acted as a bold innovator, portraying Masonic heroes at a time when Freemasonry was offi cially banned in Russia, and depicted them not retrospectively, but as his contemporaries, i.e. people of the forties.
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Berényi, Zsuzsanna Ágnes. "Szabadkőművesi páholyneveink változásai". Névtani Értesítő 31 (30.12.2009): 165–70. http://dx.doi.org/10.29178/nevtert.2009.14.

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The names of Masonic Lodges were usually decided by the founders well before establishing the lodges themselves. The possible motivations (including historical factors) for their name choice have already been presented in two booklets (Szabadkőművesi páholyneveink 1991-ig [Names of Hungarian Masonic Lodges up to 1991], Budapest, 1992, ELTE Magyar Nyelvészeti Tanszékcsoport Névkutató Munkaközössége, Magyar Névtani Dolgozatok, 114; Szabadkőművesi páholyneveink az ezredfordulóig [Names of Hungarian Masonic Lodges up to the Millennium], Budapest, 2000, Új Érték Szövetkezet) by the same author. – Names of Masonic Lodges in some cases were also changed. This phenomenon could be explained by several different factors, all of which are illustrated by examples in the paper. Lodge names could be changed to maintain the memory of someone or to acquire a short name. In most cases, however, the name changes were induced by the historical circumstances. These changes sometimes led to proper Hungarian-sounding names, in other cases the name change resulted in an explicitly foreign name, depending on the actual conditions in history.
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Venditti, Michela. "The Women’s Question among the Masons of Russian Paris". Literary Fact, nr 20 (2021): 314–32. http://dx.doi.org/10.22455/2541-8297-2021-20-314-332.

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The article is a introduction to the publication of the minutes of the meetings of the Russian lodge "Northern Star" in Paris, concerning the discussion on the admission of women to freemasonry. The proposed archival materials, deposited in the National Library of France in Paris, date back to 1945 and 1948. The women's issue became more relevant after the Second World War due to the fact that Masonic lodges had to recover and recruit new adherents. The article offers a brief overview of the women's issue in the history of Freemasonry in general, and in the Russian emigrant environment in particular. One of the founders of the North Star lodge, M. Osorgin, spoke out in the 1930s against the admission of women. In the discussions of the 1940s, the Masonic brothers repeat his opinion almost literally. Women's participation in Freemasonry is rejected using either gender or social arguments. Russian Freemasons mostly cite gender reasons: women have no place in Freemasonry because they are not men. Freemasonry, according to Osorgin, is a cult of the male creative principle, which is not peculiar to women. Discussions about the women's issue among Russian emigrant Freemasons are also an important source for studying their literary work; in particular, the post-war literary works of Gaito Gazdanov are closely connected with the Masonic ideology.
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Varga, Attila Carol. "King Oscar II of Sweden and his connections with the Romanian freemasonry". Swedish Journal of Romanian Studies 7, nr 2 (15.05.2024): 156–63. http://dx.doi.org/10.35824/sjrs.v7i2.25931.

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The present analysis represents a novel approach to the issue of Romanian-Swedish bilateral relations in the second half of the 19th century. This time, the focus is on the dimension of contacts between Romanian and Swedish Freemasonry. This was conducted in the second half of the 19th century by King Oscar II himself. In 1885 he made an official visit to Bucharest with Queen Sofia. On this occasion, he was made an honorary member of the Grand National Lodge of Romania (M.L.N.R.). Far from being merely a protocol award, it held a special significance. This visit underlined the desire of Constantin Moroiu, Grand Master of the Grand National Lodge of Romania, to gain international recognition for this Romanian Masonic powerIt was a very turbulent period in the history of Romanian Freemasonry, marked by a series of interventions by the Grand Orient of Italy in its internal affairs. With the award of this distinction, Romanian Freemasons sought to strengthen their internal unity through external recognition from all Masonic powers. To this end, the help of the Grand Lodge of Sweden was essential. The desire to consolidate the unity of Romanian Freemasonry was a natural reality, given the fact that Romania was proclaimed a Kingdom in 1881 and became a base of stability in this part of the continent.
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Kiyasov, Sergey E. "The Age of Enlightenment and the transformation of freemasonry in England". Izvestiya of Saratov University. History. International Relations 22, nr 1 (21.02.2022): 57–64. http://dx.doi.org/10.18500/1819-4907-2022-22-1-57-64.

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The article studies the topical question of the masonry movement in England’s of the 18th century. It particularly focuses on the history of the Grand Lodge of England. The author touches upon a very important problem of the national Masonic organizations’ transformation. The close connection of the “new” Freemasonry with the events in post-revolutionary England is emphasized.
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Harrison, David. "The Liverpool masonic rebellion and the Grand Lodge of Wigan". Transactions of the Historic Society of Lancashire and Cheshire 160 (styczeń 2011): 67–88. http://dx.doi.org/10.3828/transactions.160.5.

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Rozprawy doktorskie na temat "Canton Masonic Lodge No"

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Eaton, Alfred H. (Alfred Harmon). "Understanding the founding and growth of the Masonic Lodge in Mormon Nauvoo". Thesis, Massachusetts Institute of Technology, 1994. http://hdl.handle.net/1721.1/42558.

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Książki na temat "Canton Masonic Lodge No"

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A, Nichols Larry, red. Masonic lodge. Grand Rapids, Mich: Zondervan, 1995.

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Ankerberg, John. The facts on the Masonic Lodge. Eugene, Ore: Harvest House Publishers, 2009.

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John, Weldon, red. The facts on the Masonic Lodge. Eugene, Or: Harvest House Pub., 1989.

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John, Weldon, i Ankerberg John 1945-, red. Fast facts on the Masonic Lodge. Eugene, Or: Harvest House Publishers, 2004.

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John, Weldon, red. The secret teachings of the Masonic Lodge: A Christian perspective. Chicago: Moody Press, 1990.

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Low, J. M. A history of the Masonic Lodges in Caithness. Caithness: The Author, 1997.

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Arlene, LaGrone, i Arkansas Genealogical Society, red. Masonic deaths in Arkansas, 1838-1916. Hot Springs, AR (P.O. Box 908 Hot Springs 71902-0908): Arkansas Genealogical Society, 1999.

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L, Fox William. Lodge of the Double-Headed Eagle: Two centuries of Scottish Rite Freemasonry in America's Southern Jurisdiction. [Fayetteville]: University of Arkansas Press, 1997.

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Freemasons. Missouri Lodge of Research., red. Masonic literary harvest: A digest of Masonic compositions from the Freemason, official publication of the Grand Lodge, A.F. & A.M., of Missouri. [Missouri]: Missouri Lodge of Research, 1989.

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Guengant, Jean-Yves. Brest et la franc-maçonnerie: Les Amis de Sully, des origines à nos jours. Brest: Armeline, 2008.

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Części książek na temat "Canton Masonic Lodge No"

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Starr, Martin P. "British Columbia Lodge No. 1". W The Unknown God, 15–27. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197744512.003.0003.

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Abstract This chapter discusses the North American inauguration in 1915 of the Ordo Templi Orientis (OTO), an esoteric order with an outward-facing appearance and structure of an esoteric masonic rite and secret inner teaching on sexual magic. The order was started by Charles Stansfeld Jones and Smith in Vancouver, British Columbia. The masonic origins of the OTO are traced through the career of its founder, Theodor Reuss, along with the order’s relationship to contemporary movements in Theosophy and Rosicrucianism in which Reuss was active. The structure of OTO under Reuss was a composite adapted from 19th-century masonic rites, leading to the revelation of sexual magic as its central secret. The acceptance of OTO is circumscribed by questions of regularity of origin of its masonic authority. Crowley adopts the OTO as a form of esoteric “outer work” suitable for groups and capable of raising funds.
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Schaeffer, Andrew. "Peace and Harmony Prevailing". W The Oxford Handbook of Community Singing, 393–411. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197612460.013.21.

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Abstract If one were to visit a Masonic lodge, they might be surprised to find a piano or pipe organ, and a cabinet—likely coated with a layer of dust—containing old songbooks such as The Masonic Harp (1858) or Holden’s Sacred Music for Men’s Voices for Masonic Use (1893), which serve as artifacts of a largely bygone era of Masonic communal singing. From its arrival in the United States in the 17th century through the present day, Freemasonry has been compelled to respond to a shifting religious landscape in the United States and a continuing redefinition of masculinity itself. From the primitive, lighthearted odes that filled English taverns in the 17th century to the dignified hymns and anthems of the late 19th century, Masonic song has served as a microcosm of these currents, changing to reflect the evolving needs and morals of the fraternity. Despite these changes, the mission of Masonic singing remains constant: to harness the power of community and to enrich the many rituals that form the core of the organization. Through the analysis of Masonic songbooks from varying eras and regions, this study traces the origins of Masonic song through present-day application. Though Freemasonry is composed of a complex, world-wide network of organizations, each with its own tradition of singing, this study focuses specifically on blue lodge Masonic singing in the United States.
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Martin, Alexander M. "A So-Called Cosmetics Store". W From the Holy Roman Empire to the Land of the Tsars, 163–75. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192844378.003.0010.

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Freemasonry and international commerce are the focus of this chapter. Rosenstrauch joined a St. Petersburg Masonic lodge in 1806 and, within a few years, became its chairman. The chapter discusses the revival of Russian Freemasonry under Alexander I and the similarities and differences between Masonic life in Russia and Germany. Thanks (apparently) to connections he formed in his Masonic lodge, Rosenstrauch was able to become a merchant of so-called cosmetics, that is, imported luxury goods, but first he had to be naturalized as a Russian subject and become a member of the Russian merchant estate. To make sense of these events, the chapter explores the Russian system of social estates, the process of naturalization for foreigners, the organization of the trade in luxury imports, the specific role of Germans as cultural intermediaries between Russia and the West, and the perils and opportunities of becoming a merchant at a time when Napoleon’s embargo against Great Britain (the Continental System) was strangling Russia’s foreign trade.
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"V. The Dynamics of Masonic Dissent: Putnam Lodge". W Freemasonry in Federalist Connecticut, 1789-1835, 150–86. Princeton: Princeton University Press, 2015. http://dx.doi.org/10.1515/9781400870080-007.

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Schroeder, David P. "The Lodge ‘Zur wahren Eintracht’". W Haydn and the Enlightenment, 33–43. Oxford University PressOxford, 1990. http://dx.doi.org/10.1093/oso/9780198161592.003.0004.

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Abstract Among the eight Masonic lodges in Vienna before the end of 1785, one in particular stood out as a centre of enlightened activities. As such, this lodge, ‘Zur wahren Eintracht’, proved to be a natural gathering place for people who were in a position to influence the intellectual, moral, and social direction of the nation. Indeed, it included among its members the leading writers, scientists, and social reformers in Austria, and ulti¬mately Haydn as well. Speculation on the extent of Haydn’s interest in Freemasonry has been a matter of curiosity among Haydn scholars for at least a century, but it was not until 1985 that a publication appeared which addressed the issue seriously. Unlike Mozart, who was very active as a Freemason for at least a decade, Haydn’s tangible interest in Freemasonry appears on the surface to have been fairly slight. The primary documentation currently available is of very little help. In fact, it seems to cancel itself out as Haydn is seen on the one hand to be professing an interest, and on the other neglecting to attend any meetings after his initiation.
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Starr, Martin P. "Isis, Therion, and Hilarion". W The Unknown God, 28–42. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197744512.003.0004.

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Abstract This chapter details the efforts of Charles Stansfeld Jones and Wilfred Talbot Smith to develop an Ordo Templi Orientis (OTO) lodge in British Columbia from the materials created by Aleister Crowley. Crowley’s “Law of Thelema” is integrated into the OTO, transforming it from a masonic order which covertly admitted women to a religious society premised on the apocalyptic revelations of Thelema and Crowley’s central role as its prophet. The movement in closest parallel to Thelema was Theosophy, with its significantly larger body of adherents, its own emerging World Teacher, its own esoteric church, and its own form of esoteric masonry open to men and women, Co-Masonry. Jones uncovers the OTO secrets of sexual magic, followed by the recognition of his achievement of the grade of “Master of the Temple,” a level of attainment immediately below that of Crowley.
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"The ‘Women’s Question’. The Discussion, Especially In The Nineteenth Century, About Opening Membership Of The Dutch Grand Lodge To Women". W Women’s Agency and Rituals in Mixed and Female Masonic Orders, 235–44. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004172395.i-442.54.

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Geoffroy-Schwinden, Rebecca Dowd. "Social Privilège and Musician-Masons". W From Servant to Savant, 51–76. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197511510.003.0003.

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Drawing on the archives of Parisian masonic lodges, this chapter tracks the elevation of professional musicians’ social status during the last two decades of the Old Regime and demonstrates the varied ways in which musicians participated in lodge sociability even as chasms widened in the world of professional musical production. In some lodges musicians acted as servants while in others they earned prestige as virtuosos and fellow men of letters. Instrumental music became a popular form of entertainment in lodges, placing composers and performers at center stage. As masons, musicians gained opportunities to fraternize among one another and among other professionals outside of formal royal or religious organizations, an activity which granted them access to social aspects of privilèges. Lodges moreover exposed musicians to rhetoric about social utility. This chapter therefore provides evidence for a key facet of musicians’ professionalization before the Revolution—social acceptance among other professionals and peers.
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Roos, Anna Marie. "Folkes and His Social Networks in 1720s London". W Martin Folkes (1690-1754), 73–140. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198830061.003.0004.

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Folkes’s social networks are the subject of chapter four, which analyses his participation in the Grand Masonic Lodge, and the revived Order of the Bath, as part of what Antti Matikkala has termed ‘The Chivalric Enlightenment’ a movement ‘essentially rhetorical, learned, antiquarian and eclectic’. Although the term ‘Enlightenment’ itself is contested, with so-called ‘Enlightened historians’ often scorning antiquarian pursuits, others, such as Folkes, had enlightened interest in the past which he and the Royal Society promoted. This chapter will also analyse the ties between the Masons and the Royal Society, and to what extent Folkes’s religious beliefs and participation in these organizations shaped the teaching of Newton’s work at Cambridge, as well as his editing of Newton’s Chronology and Ancient Kingdoms Revised with Thomas Pellett. We also will delineate how and why his participation in these social networks did not guarantee him the Royal Society Presidency when Newton died in 1727.
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"The Grand Lodge Of Adoption, La Loge De Juste, The Hague, 1751: A Short-Lived Experiment In Mixed Freemasonry Or A Victim Of Elegant Exploitation?" W Women’s Agency and Rituals in Mixed and Female Masonic Orders, 51–87. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004172395.i-442.21.

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