One of the objections some people make to Washington’s Christianity is that he was a Mason. For example, John Warwick Montgomery, in his The Shaping of America, dismisses virtually all the founding fathers as Deists, including our first president:

Washington’s own convictions are revealed by his enthusiastic connection with the Freemasons—a connection to which the architecturally monstrous, but appropriately Babel-like George Washington Masonic National Memorial in Alexandria, Virginia, bears witness...Freemasonry, originating not in the mysteries of Solomon’s Temple but in the rationalism of early modern times, is at root Deistic; indeed, the movement may be regarded as a liturgical Deism. It holds to a unitary Supreme Being, the so-called Great Architect of the Universe, denies Christ’s unique saviorship and atonement, and reduces religion to a moralistic observance of allegedly common ethical principles.²

Thus, Washington was not a Christian, argues Montgomery, because he was an active Mason.

GEORGE WASHINGTON WAS A MASON

It’s very clear that Washington was a Mason, as attested by letters in Washington’s correspondence to Masonic groups.³ He participated in the laying of the cornerstone in the United States Capitol Building in the federal city, now Washington, D.C., and he did that as a Mason. Historian Paul Johnson well summarizes Washington’s Masonic life:

Washington became familiar with the externals of Masonry as a boy, and in 1752, when he reached the age of twenty, he was inducted as an Entered Apprentice Mason in the Fredericksburg Lodge. Thereafter, Masonry plays an important, if discreet part in his life, as it did among many of the Founding Fathers. Indeed, it is true to say that Masonry was one of the intellectual building blocks of the Revolution. Washington allowed lodges to flourish in several of his war camps. It was a link with advanced thinking in France: when Lafayette visited him in 1784, he gave him a Masonic apron of white satin, which the marquise had embroidered. Washington swore the oath of office as president on the Masonic Bible and when he laid the cornerstone of the capitol in 1793 he invoked the lodges of Maryland and Virginia. Indeed at his funeral all six pallbearers were Masons and the service followed the Masonic rite.⁴

Allyn Cox’s painting of Washington laying the cornerstone of the Capitol, September 18, 1793

THE GOD OF WASHINGTON’S MASONIC ORDER: DEIST OR CHRISTIAN?

But just what influence did Washington’s participation in the Masonic Order have on his view of the God of Christianity? In Washington historian Willard Sterne Randall’s mind, it meant a decisive departure from Washington’s Christian faith. Randall writes,

It may have been at least in part to further this military ambition that on September 1, 1752, he applied to join a new Masonic lodge being organized in Fredericksburg. Washington was one of the first of the initiates on November 4, paying an initiation fee of £ 2, 3 shillings to become registered as an Entered Apprentice. But Washington was not performing a self-interested connection with the Masons. He would take the Mason’s apron and trowel seriously. Eventually he became the highest ranking Mason in the United States and brought to the order a durable political prestige. While he dutifully attended the church services of the established Church of England, he was bored with its priest craft and from that time forward rarely was seen going to Anglican Communion. He put his own interpretation on Civility Rule No. 108: “When you speak of God or his attributes let it be seriously and with reverence.” He began in his letters to use the word God very seldom, substituting Masonic formulae: The Almighty, the Ruler of the Universe, Providence, the Supreme Being. He used these forms not only in private correspondence but as commander in chief during the Revolution in his General Orders.⁵

But, before we can accept Montgomery’s and Randall’s claims, we need to notice just how confused scholars are these days on Washington’s religion. Professor Boller claimed that Washington’s names for God were those of the Deists. But author Willard Sterne Randall here claims that they are the names for the God of the Masons. The easy retort suggested by Montgomery that the Deists and the Masons were one and the same does not work. As we will see in a subsequent chapter, Professor Boller argues that Washington was unsure about the reality of immortality or life after death.⁶ Yet a foundational claim of the Masonic order is eternal life, symbolized in their ritual of burial by a sprig of the acacia tree, a symbol to them of eternal life.⁷

And what do we do with the Masonic sermons that Washington collected and had bound in his library,⁸ that were written by the orthodox and evangelical clergymen of the day,⁹ who preached the Gospel and evangelical sermons to them at the invitation of the Masons themselves?¹⁰ And what do we do with the fact that these alleged Masonic titles for Deity have already been shown to be the very names for God used by the orthodox clergy of Washington’s day?¹¹ The fact is, these honorific titles for Deity were neither deistic nor Masonic; they were the vocabulary of the eighteenth century Christian pulpit.

Moreover, we must disagree with Randall, because Washington’s writings show that he never stopped using the word God, and did, in fact, use it throughout his writings. The evidence shows that he used the word God some 140 times. We wonder how Randall established his claim that Washington avoided using of the word God after joining the Masons in 1752. As far as we can tell from our analysis, every known example of his written use of God outside of his school papers occurred after he joined the Masonic Order in 1752, the earliest written example being almost two years after joining the Masonic Order in a letter on June 12, 1754.¹² Washington clearly did not avoid the word God nor hide his faith in God when, at his Inauguration, he established the precedent of adding to the constitutional presidential oath the words “So help me God.”

We believe the linkage between the Masonic Order and Deism in Washington’s day is historically false. The evidence for this is clear. The Masons of Washington’s day explicitly rejected Deism. The Masonic Constitution, as presented by the Episcopalian clergyman Reverend Dr. William Smith of the Grand Lodge of Pennsylvania, declared in chapter I, section I, “Concerning God and Religion:”

...A Mason is also obliged to observe the moral law, as a true Noachida (Sons of Noah: the first name for Free Masons); and if he rightly understands the Royal Art, he cannot tread in the irreligious paths of the unhappy Libertine, the Deist, nor stupid Atheist; nor in any case, act against the inward light of his own conscience. He will likewise shun the gross errors of Bigotry and Superstition; making a due use of his own reason according to that liberty wherewith a Mason is made free.¹³

But it’s not just that the Masons were not to “tread in the irreligious paths of the... Deist nor stupid Atheist.” Before the early eighteen hundreds, Masons in America were by-and-large orthodox, Trinitarian Christians.

CHRISTIAN MASONS

While it may seem strange to many today, the Masons of Washington’s day called themselves “Christian Masons.”¹⁴ In an explanatory note added to his sermon for its publication, Presbyterian clergyman Reverend Samuel Miller wrote about the relationship between the Masons of his day and the Christian faith,

The Author [Reverend Miller referring to himself ] has said, that the “principles of Masonry so far as they go, coincide with the Christian religion.” He would here explain himself. Masonry, as such, and according to its original plan, appears to be founded on natural religion. Hence the institution is found among all nations, who believe in one God, and the accountableness of man to him, as a moral Agent, and an immortal being. But none need to be informed that all the genuine principles of natural religion, are adopted in the Christian system, and are inculcated throughout every page of the sacred volume. – But farther; it is to be remembered that this discourse [Miller’s sermon] was addressed to Christian Masons, or in other words, to Masons professing a belief in Christianity. It was addressed to a fraternity, who introduce the sacred scriptures into all their lodges; who frequently inculcate even the peculiar doctrines contained therein; and who profess, as a society, to make revelation their constant guide.¹⁵

When the Reverend Dr. William Smith preached his Masonic sermon on December 28, 1779, a sermon that Washington also had in his collection, he declared that, in effect, Masonry was a form of non-denominational Christianity. He wrote,

Looking far beyond the little distinctions of sect or party (by which too many seek to know, and be known by, each other) we should labor to imitate the great Creator, in regarding those of every Nation Religion, and tongue, who “fear Him, and work righteousness.”

Such conduct becomes those who profess to believe that when our Master Christ shall come again to reward his faithful workmen and servants; he will not ask whether we were of Luther or of Calvin? Where we prayed to him in white, black, or grey; in purple, or in rags; in fine linen, or in sackcloth; in a woolen frock, or peradventure in a Leather-Apron? Whatever is considered as most convenient, most in character most for edification, and infringes least on Spiritual liberty, will be admitted as good in this case.

But although we may believe that none of these things will be asked in that great day; let us remember that it will be assuredly asked—were we of CHRIST JESUS? “Did we pray to him with the Spirit and with the understanding?” Had we the true Marks of his Gospel in our lives? Were we “meek and lowly of heart?” did we nail our rebellious affections to his Cross, and strive to subdue our spirits to the Rule of his Spirit? But above all, it will be asked us— Were we clothed with the Wedding-garment of love? Did we recognize our HEAVENLY MASTER in the Sufferings of those whom he died to save? Did we, for his sake, open our souls wide, to the cries of HIS DISTRESSED POOR? “When they were hungry, did we give them meat? When thirsty, did we give them drink? When strangers, did we take them in? When naked, did we clothe them? When sick, did we visit them? When in prison, did we come unto them,” with Comfort and Relief?¹⁶

And perhaps most tellingly, what do we do with the fact that one of Washington’s Masonic brothers was none other than the itinerant Parson Mason Weems?¹⁷ Certainly his entry into the Masons did not destroy his Anglican faith. Clearly, his participation in the craft did not end his Christianity, nor his participation in Communion.

We are not suggesting that all Masons were or are Christians. In fact, the history of the Masonic Order shows that it is Christianity’s inherent power that Christianizes the Masonic Order.¹⁸ Nor are we encouraging Christians to become Masons.¹⁹ What we are saying is that the evidence from Washington’s day shows that the Masonic Order was anti-Deist and openly Christian and committed to scripture. Therefore, Washington’s membership in the Masonic Order of his day is much more a proof of his Christianity than of his alleged Deism.²⁰ Further, his membership in the Masonic Order also supports the evidence that shows that Washington believed in immortality.

HOW ACTIVE A MASON WAS WASHINGTON IN LATER LIFE?

The evidence from Washington’s own pen seems to point to the idea that Washington in later life was less active in Masonry than one would expect. If we are to take Washington literally, he went only once or twice to the Masonic lodge in thirty years of his adult life. The Reverend G.W. Snyder wrote to Washington on September 25, 1798, sending a book he had read entitled, Proofs of a Conspiracy, by John Robison. The book argued that the Illuminati, a subversive organization that was anti-religion and anti-government, had penetrated America and had taken refuge in the Masonic fraternities of America.

Washington responded that he had been so busy that he was not aware of this book until Reverend Snyder sent it to him. In fact, his “busy-ness” had kept him away from most Masonic meetings. Furthermore, Washington notes that, to his knowledge, the Illuminati had not made great inroads into American Masonry:

I have heard much of the nefarious, and dangerous plan, and doctrines of the Illuminati, but never saw the Book until you were pleased to send it to me. The same causes which have prevented my acknowledging the receipt of your letter have prevented my reading the Book, hitherto; namely, the multiplicity of matters which pressed upon me before, and the debilitated state in which I was left after, a severe fever had been removed. And which allows me to add little more now, than thanks for your kind wishes and favourable sentiments, except to correct an error you have run into, of my Presiding over the English lodges in this Country. The fact is, I preside over none, nor have I been in one more than once or twice, within the last thirty years. I believe notwithstanding, that none of the Lodges in this Country are contaminated with the principles ascribed to the Society of the Illuminati.²²

Apparently, Washington’s active years in the Masonic Order, by his own admission, were from 1752 (the year he joined the Masonic Order at twenty years old) to 1768, the date thirty years back from when Washington wrote to Reverend Snyder in 1798. So at about the age of thirty-six or so, he stopped regular attendance at the Masonic Lodge. His active Masonic years were from the start of his military career to about the start of his disagreement with the British government’s efforts to raise money in the colonies through means such as the Stamp Act. These were also years in which he was highly active as a vestryman and church warden.

Washington’s letter reveals that in the later years of his life, while he continued to be a member of the Masons, he had not been a regular attendee. Thus, his activities thereafter were essentially symbolic and ceremonial. But Washington’s letter also shows us that the Masons, of which he was a part during his active years, were not anti-religious, like the Deists. Washington knew of the “nefarious and dangerous plan and doctrines of the Illuminati.” But as a member of the Masonic Fraternity, he did not believe the lodges in America had been “contaminated” by them.

So if we take Washington at his word, as he would expect us to, since he insisted that he was a man of candor and honesty, he obviously was far more active in the Christian church during the last three decades of his life than he was in the Masonic Order.

The American Masonic Order, to Washington’s knowledge, was not corrupted by the irreligion of the Illuminati—the most radical expression of French Deism. Thus, Washington’s involvement with the Masonic Order, based on his own comments, was consistent with our understanding of Washington as a Christian. The Masons were not Washington’s regular religion, nor were they against Washington’s Anglican faith.

This is why the Reverend Dr. William Smith, Episcopalian clergyman from Philadelphia, was able to have been a member and to have written the Constitution of the Order. (Again, the Constitution of the Masons declared that no Deist or “stupid Atheist” was to participate with the Masons.) This is also why the Reverend Parson Weems, Episcopalian clergyman from Washington’s neighborhood, was able to have been a member and also be an outspoken advocate of Washington’s Christian faith, even if he wrote an historically unacceptable biography of Washington.

CONCERNS FOR THE LOSS OF CHRISTIANITY IN THE MASONIC ORDER

To corroborate the Christian character of the Masonic Order in Washington’s day, we must consider two further testimonies. The first occurs in the story of Reverend Timothy Dwight, the president of Yale College. Dwight had been an officer in the American Revolution, and became one of the leaders of America’s Second Great Awakening. President Dwight, in his 1798 sermon, “The Duty of Americans at the Present Crisis,” wrote that one of the realities of America’s decline in religion was that the Masonic Order was losing its original purpose of friendship and fellowship and was becoming hostile to religion.

In the meantime, the Masonic societies, which had been originally instituted for convivial and friendly purposes only, were . . . made the professed scenes of debate concerning religion, morality, and government. . . The secrecy, solemnity, mysticism, and correspondence of Masonry were in this new order preserved and enhanced; while the ardor of innovation, the impatience of civil and moral restraints, and the aims against government, morals, and religion were elevated, expanded and rendered more systematical, malignant, and daring.²³

Dwight’s sermon, preached on July 4, 1798, confirms the concerns of Reverend G. W. Snyder’s letter of September 25, 1798. Apparently, Washington, however, had not been aware of the relatively recent change in tone in some of the Masonic lodges, given his general non-involvement during the last years of his life.

Further substantiation that the earlier “Christian Masons” of Washington’s young adulthood were becoming less Christian during the time that Washington was no longer regularly attending the Masonic lodge is seen in the experience of Charles Thomson. Thomson was the first and only clerk of the Continental Congress. Thomson, from Bryn Mawr, Pennsylvania, was a remarkable classicist and biblical scholar.²⁴ He has the distinction of being the first to translate the Septuagint (the Greek translation of the Old Testament) into English. Washington, who knew Thomson, actually read a portion of Thomson’s translation.²⁵ Thomson was invited to join the Masonic Order to help keep its Christian witness alive—an invitation, however, that he did not accept:

...the Master of the Masonic Order in Baltimore ... was “determined... to unbosom [his] heart.” This man urged Thomson to become a Mason to help him bring the order (which had “deviated from the truth”) back to the “first principles” of Christianity. “I am in, you are out,” wrote the Masonic Master. “Will you—can you—deem yourself called upon to lend your aid to do much good?” Thomson stayed out.²⁶

CONCLUSION

In the early nineteenth century, American Masonry began to experience a decided shift away from traditional Christianity. But the American Masonry of George Washington’s day considered itself to be quite compatible with Christianity.

In short, a man could be both a good Christian and a good Mason in the minds of the founders. The evidence is clear that being both a Mason and a Christian was not considered to be antithetical in the American Christian mind until the close of the eighteenth century.²⁸ While it is a legitimate question to ask just how Christian the Masonic Order is today, for Washington in his day and in his understanding, Christianity and membership in the Masonic Order were compatible. Washington believed that both taught the Christian faith, the moral duties of loving God and neighbor, and human immortality. It is a historical misunderstanding to drive a wedge between Washington and Christianity, because Washington was a Mason as has been done by John Warwick Montgomery,²⁹ Willard Sterne Randall³⁰ and Paul Johnson.³¹

TWENTY SIX

More Objections to Washington the Christian:

Slaves, Slander, Passion, and Tripoli

“I wish from my soul that the Legislature of this State could see the policy of a gradual Abolition of Slavery; It would prevent much future mischief.”

George Washington, 1797

¹