Freemasons: An Open Letter to Old Order and Conservative Mennonites

The following is a letter received by a writer in Switzerland to the Milverton Anabaptist Institute. Although he does not live in Ontario, the content involves allegations against the Christian Aid Ministries, which also has a distribution center in Moorefield, Ontario, Canada. The letter is a very clear exposition of the dangers of Freemasonry, especially among Conservative Mennonites.

(Slightly edited for format...no text edits)

An Open Letter to Old Order and Conservative Mennonites

But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. 16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. 17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. Luke 8:15-17

Dear Old Order and Conservative Mennonites,

April 26, 2025

This open letter follows private correspondence and two previous open letters that present my witness as one who grew up in a liberal Mennonite family and church, receiving new birth in 2011, and having my eyes opened to see evidence of secret society apostasy present in my family, as well as some Mennonite churches and organizations. The text of the first open letter from 2023 was included in full in the second open letter in May, 2024. In this third open letter my witness of apostasy at the Christian Aid Ministries (CAM) warehouse in Ephrata in 2012 is described with some specific detail along with background information on secret society history and symbolism as well as a discussion of the difficulties of discernment. This letter is prompted by the shunning I received at the 500th year anniversary conference held in Wyssachen, Switzerland, in January of this year. At least shunning is how I interpret the pattern of conversations cut short for no apparent reason. As this was my first experience of a collective cold shoulder, and as the issue I am addressing is complex and difficult, and as I am an outsider to Old Order and Conservative Mennonite churches, I have searched Scripture and relevant books of theology and doctrine, bringing this all in pray to our heavenly Father, in an endeavor to serve the LORD and His church. I also reviewed some of the previous correspondence and have found there some shortcomings in how I contended for the faith (Jude 3) which I think evoked the shunning response. There may also be some difference in our views of how Scripture is to be obeyed in opposing apostasy and deception. Since I am not informed of the reasoning for the decision to shun, this letter may or may not answer the source of objections to my witness, or may be an incomplete answer the oppositions. Particularly in the correspondence in the fall of 2024, it was my lack of complete response and witness that may have caused the need to shun. Please forgive my errant behavior, and consider this present letter as an attempt to address these shortcomings. The Bible is consistent in saying that two or three witnesses are required to establish a matter (Deuteronomy 17:6; Matthew 18:16; 2 Corinthians13:1; 1 Timothy 5:19; Hebrews 10:28), and so far as I am aware, I am standing alone with this witness, at peace before the LORD and the inner witness of the Holy Spirit, but with everyone else seeming to circle the wagons against what they perceive to be an attack. In this letter I attempt the difficult task of bringing to light an existing division that is secret and pervasive in human societies, and unfortunately also to some extent in many churches. I have no desire to cause division, and have no intention to do so, yet will maintain my witness to protect the body of Christ, and to witness to at least one who seems to be unaware that he is on an errant path. That this puts all of you in a difficult position requiring prayerful discernment, I am well aware, and yet continue to plead that you consider my witness, and invite your correction wherever sound biblical doctrine requires. Please recognize that I am not taking this step lightly, and do not do so rashly or quickly. I do repent for being so slow in providing a full witness. After verbal witness in 2012, it was not until circulating a draft letter in the fall of 2022 that written witness was provided in brief form, as presented in the first open letter, of January, 2023. I did not invent this encounter, and I did not seek it out. It happened as I describe below. I also have not wanted to believe this, not of my family, not of the church of my origin, nor of Old Order or Conservative Mennonites. But that division is present, and must be discerned and addressed as required by Scripture. Pursuit of “the kingdom of God, and his righteousness” (Matthew 6:33), and separation of kingdoms, is at the center of this correspondence, and on that basic doctrine we agree. I suppose we also agree that the truth of 1 Peter 5:8 “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:” applies to all of us. But if we are with the Lion of the tribe of Judah, whom shall we fear?! These spiritual and doctrinal issues are not simple, and this letter has not been easy to write. Please tolerate these lines from me as I try to explain some of the background regarding how I have pursued discernment, with hope and prayer that I am in line with the “strong meat” referred to in Hebrews 5:14, and not self-willed or following my own heart rather than God’s Word and the leading of the Holy Spirit in these matters. At stake is not only the bride of Christ, but also the salvation of at lease one brother, probably more. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; 12 If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? Proverbs 24:11-12 The Possibility of Apostasy In previous discussions and correspondence, several objections to the possibility of a Jude 4 occurrence in a conservative church have been raised. Here are four objections with my response. First, that being close-knit and accountable to each other provides sufficient protection. While I see no scriptural support for this position, I agree that being close-knit and accountable does provide a measure of protection. But it is not complete. Living at a time before electricity and motorized travel, the Ephesians were most likely also close knit, and yet the Apostle Paul warned them that “grievous wolves” would enter (Acts 20:29). A second objection is that since conservatives are not involved in big business, Freemasonry is not likely to be a problem. While this also is partially true, there are other areas of life where Freemasonry may be present even where plain clothes are worn. International relief and development is a field that I grew up knowing at the Akron Mennonite Church and later spending some years in professional engagement – it is an area I know well, which is why I feel secure in offering my witness of the evidence I saw at Christian Aid Ministries. Those with a works-based understanding of salvation are drawn to charity organizations, as if they believed they could earn salvation. And some fall into this deception simply by being enticed by the exclusivity of Freemasons, attracted by the thought of being special. Third, it has been commented that ‘our members do not even know what a secret society is!’ This should not be a point of pride. Not knowing means not being capable of acting with wisdom in this matter, not being able to witness to those lost through the deceptions involved, and in fact being more vulnerable to being deceived. And finally, it has been said in opposition to my witness that ‘we do not see Freemasonry everywhere that you do’. To this I can respond that discernment in this matter requires not only objectivity, but also knowing what to look for. Though I was immersed for decades in church and family relationships with Freemasons and members of other secret groups, I did not see them for at least two reasons. First my doctrine was not straight – I was not born again, I did not know Scripture well, and therefore did not see clearly. And secondly, I was not well read on the topic of secret societies and did not know what to look for. Please consider whether it might be possible, that in the case of Conservative and Old Order Mennonites and Amish, perhaps the general tendency is to not perceive evidence of Freemasonry for similar reasons. For example, your understanding of biblical doctrine may be that it is correct to avoid discernment on this matter. This would then be a reason to not be well read on the topic of secret societies, and therefore also not knowing what to look for. I write of this possibility because I recall one correspondent quoting Romans 16:19, indicating that his sincere understanding of being “simple concerning evil” is that one should not look into the matter, or at least limit one’s engagement in studying or looking for evidence of it. For this reason an examination of Romans 16:17-20 to understand Paul’s message, is appropriate. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Romans 16:17-20 The word translated as “simple” in verse 18 is not the same Greek word as the one that is translated as “simple” in verse 19. While they are related words, with both carrying the sense of being “without guile”, these are two distinctly different Greek words, differently describing those referred to in v.18 an those of v.19. Examining these words briefly adds coherence to our understanding of Paul’s message in this passage and to building correct biblical doctrine. The word translated “simple” in v.18 is Strong's G172 – akakos – the definition of which includes “fearing no evil from others, distrusting no one”. The definition indicates naivete with the verse showing how this is a negative attribute. These are clearly indicated here by Paul as being deceived, which Jesus warned against in Matthew 24. They are deceived by “good words and fair speeches”. Paul is indicating that this sort of simplicity is not part of a strong, vital and mature biblical faith. The word translated “simple” in v.19 is Strong's G185 – akeraios – which indicates the quality of being “unmixed”, “without a mixture of evil, free from guile, innocent”. The “simple” in v.19 are by implication single-minded, undivided, whose eye is single (Matthew 6:22-23) not duplicitous and not deceived. With this definition, I would then venture to interpret this verse to mean that they have a single-minded focus when seeking to discern evil, and are thus better able to perceive and rebuke it. They are not tempted to adopt offenses contrary to the doctrine Paul presented, and they are not naive and vulnerable to deception as are the simple of v.18. If this understanding of Romans 16:17-20 is correct, then it bears implications also for right doctrine on study and education. It is abundantly clear that whereas state sponsored education promotes the pagan worldview, the Bible directs us to teach our children (Deuteronomy 6:7; Proverbs 22:6). The word “scholar” appears twice in the KJV, drawn from two different Hebrew words (1 Chronicles 25:8; Malachi 2:12). Considered in their scriptural context, these two passages indicate that “scholars” can be either good or bad, well or falsely motivated. The example of the faithful in Berea (Acts 17:10-12) provides a central model of study – “searching the scriptures daily” – in the context of their synagogue. In church history we have examples of scholars who pursued higher education and studied topics outside of the Scriptures. Before he became an apostle, Paul studied rabbinic literature as well as the Tanach (Old Testament) and was acquainted with Greek literature, therefore well equipped to witness to both the Hebrew and gentile worlds. Conrad Grebel and some other leading Anabaptists of the first generation came from Roman Catholic and humanistic studies to discover God’s Word. More recently we have the example of James Lowry (see examples of his publications in the reference list below: 1997; 2003), who was already converted and wearing plain clothes when he attended the University of Chicago, gaining knowledge and skills to serve the church. At a 2011 conference in Bienenberg, Switzerland, James told me that he knew my father because they attended the UofC at the same time. My liberal Mennonite father, however, was pursuing studies of the “Rogerian” method of pastoral counseling based on Freudian psychology, from which he did not deviate to the end of his natural life. It seems clear to me that where and what to study is linked to the motive for pursuing studies. You may then legitimately pose the question as to why I continue to study freemasonic literature. It is useful to remember the Old Testament warning to not study the pagan religion when motivated by the possibility of incorporating it into one’s faith, doctrine, or life activity. In Deuteronomy 12:29-32, Moses warns of the possibility of false motive in seeking to understand gentile religions. The warning is against pursuing this knowledge in order to “do likewise”, to perform a pagan practice. Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. Deuteronomy 12:30 To “enquire after their gods” would be to perform rituals to honor them, to pray to them, or in some manner seek contact with these fallen spirits. This passage is not a warning against gaining knowledge about the pagan practices which would be useful for discernment in order to prevent their infiltration into the faith community. The warning in verse 31 is against incorporating pagan spiritual practices in worshiping Jehovah, such as the golden calf formed by Aaron in Exodus 32:1-6. One may also remember the example of double-minded Balaam (Numbers 22-24; 2 Peter 2:15). And it is important to note that mixing pagan and biblical worship is exactly what is done in Freemason lodges. Returning to Romans 16:17-20, Paul is not commending naivete, but rather advocating pure faith, the single-minded faith of the born again, who are filled with the Holy Spirit, a faith that is capable of discernment and consistent with the whole Bible. Paul is writing to the Romans that they should not be naive, but rather undivided in mind and spirit, single minded in obedience to the LORD, and therefore able to see, to perceive those who are being deceptive. To advocate simplicity in the sense of promoting naivete as a virtue and avoid knowledge would contradict Scripture that warns of deception, advocates discernment and seeking wisdom. “Prove all things; hold fast that which is good.” (1 Thessalonians 5:21). In Romans 16:17 Paul’s call to mark those who cause division is focused on those who advocate false doctrine, which is the same message given regarding the “heretics” he warned about in Titus 3:10. My understanding is that such division would also include divisions caused by those who creep in secretly as warned about in Jude 4, such divisions being present, but often not perceived. Jesus’ instruction in Matthew 10:16, to be “wise as serpents” would certainly include being able to recognize a wolf, in spite of his wearing sheep’s clothing. Paul is clearly focused on promoting right doctrine and church discipline; he is not contradicting what he wrote in Ephesians 5, nor the example and instruction he gave in 1 Corinthians 5. The Drift Toward Apostasy Where I disagree with some of those who have corresponded is on the degree to which the god of this world is using Freemasonry to put pressure on and infiltrate the faithful church in our time. One correspondent made the friendly characterization of my thinking regarding Freemasonry as being the “elephant in the room” that no one talks about—and that is correct. I do indeed think that Freemasonry is an underestimated and often unrecognized means used to undermine the true church. Some have called this “the longest war”, with the devil deceiving and inspiring deception and various formations of secret societies from Genesis to Revelation. At a personal level, Freemasonry and other secret societies have practiced and refined their skills in deceiving outsiders, their own candidates, and their junior members. At an institutional level, they have crept into organizations and institutions in government, education, religion, and of course businesses. In this letter I raise issues regarding that deception, and challenge you to consider whether biblically faithful churches have kept pace with Jesus’ admonition that we be “wise as serpents” (Matthew 10:16). It is a sad fact that very few Christians today are taking seriously the profile of Satan that is presented for our benefit in the Word of God. If they did they would realize that Satan must have a plan – a very detailed and highly sophisticated plan – if he is to have any chance of achieving his vaunting ambitions. He wants to control the world openly, not just covertly as he does at present, and to be worshiped in place of God by all humanity (See Isaiah 14:12-14). To do this he must undermine and destroy true Biblical Christianity. He must also destroy the Jewish people in their entirety. This is because Jesus stated that he will return only when the Jews, as a nation, call upon him in a spirit of true supplication and repentance – “For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.” (Matthew 23:39). James, 2013, p.1 As a Theosophist (modern day Gnostic), Alice Bailey wrote in “The Externalization of the Hierarchy” (1957) about the strategy of the hierarchy of fallen angels and the intentional process of culture change they inspire. Two quotes are enough to provide an impression of this text: “In the West, what the Great Ones seek to break is not the form of Christianity but the grip of the Churches on the minds of the masses.” (p.502) “The three main channels through which the preparation for the new age is going on might be regarded as the Church, the Masonic Fraternity and the educational field.” (p.511) Jeremy James, a perceptive Christian author, provides both a contextual analysis of this book, and highlights some of the main points. For example, Bailey describes how two groups, Torah-observant Jews and born-again Christians, are blockages to the New World Order plan. The proposed destruction of the Jews under this nefarious plan, the degree to which they are hated by the Hierarchy, and their treatment historically at the hands of the Nazis – a movement rooted in Theosophical occultism – should refute any suggestion that the Globalist conspiracy is primarily Jewish. James, 2013, p.17 According to Bailey, the Hierarchy intends, not to abolish Christianity but to redefine it, so that a significant proportion of professing Christians can be drawn into the New Age religion of the Antichrist. This redefinition is designed, among other things, to undermine the literal truth of the Bible and to portray Jesus as a mere human medium or vehicle who allowed himself to be taken over by “the Christ”. James, 2013, p.18, emphasis in original In the best book of Christian response to Freemasonry that I have read thus far, “The Secret Teachings of the Masonic Lodge: A Christian Perspective”, John Ankerberg and John Weldon (1990) show that Freemasonic rituals slowly and persistently encourage their members to question whether their beliefs might be superstitions which should be left behind. When this is seen in the context of massive engagements to undermine Scripture through “higher criticism”, false Greek texts, and interpretive methods of translation, it is no wonder that those deceived into Freemasonry provide a slow steady influence of eroding the firm foundation and displacing faith in sound doctrine with human reason, bringing into the church a leaven of the wrong kind (Mark 8:15; 1 Corinthians 5:6-7). Regardless of whether you consider the experience of other churches to be relevant, Theosophists and Freemasons consider your church to be of interest. The infiltration of Freemasons, along with their attacks on doctrine and discipline, has been documented in many churches. By 1993 the Southern Baptist Convention had been infiltrated (Jude 4) to the extent that the apostates succeeded in having a decision made to relegate the issue of Lodge membership to individual conscience, thereby leaving the door wide open in their denomination, with ripple effects on others. Ankerberg and Weldon document “1) deceptive practices; 2) a Masonic agenda, and 3) biased scholarship” (1993, p.10) leading up to the fatal vote. The Freemason “Grand Commander”, C. Fred Kleinknecht, crowed that the vote was a “significant turning point for modern Freemasonry” (Decker, 2001). The same pattern of infiltration followed by loss of doctrine occurred among liberal Mennonites with their “externalization” taking the form of their 1995 “Confession of Faith from a Mennonite Perspective”, written about in my second open letter, of May, 2024. It is difficult to know how many Anabaptist, including those following conservative doctrines and confessions of faith, are taking the liberties of Lodge membership, thinking thereby that they are providing leadership through their liberalizing efforts. In his book “Character Counts”, Baptist and Freemason Michael Glenn Maness includes the following quote from Alphonse Cerza’s book on “Anti-Masonry”: The question can rightfully be asked: Is there anything about Christianity or Freemasonry which makes them incompatible with one another? The answer is emphatically ‘No.’ Maness, 2010, p.379 My answer to the question phrased by Cerza is emphatically ‘Yes.’ Freemasonry is a system of morality in competition with biblical Christianity because it serves a ‘god’ that strives to “be like the most High” (Isaiah 14:14). Blood-oath secrecy undermines families and churches by inserting a concealed and separating loyalty. No matter how many times they proclaim honesty and integrity in solemn ceremonies, by also pledging to maintain secrecy and show favoritism, Masons are caught in a commitment to hypocrisy that can only be undone through repentance and submission to the Lord and Savior Jesus Christ. Throughout his book “Character Counts”, Maness focuses on the “free conscience” rather than “bringing into captivity every thought to the obedience of Christ” (2 Corinthians 10:5). Some Masons who profess Christianity may claim to obey this verse as a rational choice according to their free conscience rather than out of simple and complete obedience, and yet many never take seriously the command to be “not unequally yoked together with unbelievers” (2 Corinthians 6:14). This error of deciding to follow individual conscience rather than obedience to Scripture shows that the basic choice made in joining a Lodge is the same one made by Adam and Eve in Genesis 3, to pursue their own rationality as a basis for deciding what is right or wrong. In biblical language this may be understood as eating from ”the tree of the knowledge of good and evil” (Genesis 2:17), while ignoring Jesus’ own words: “Sanctify them through thy truth: thy word is truth.” (John 17:17) As John Horsch writes in ”Modern Religious Liberalism”, focusing on the errors of the Modernist movement: Every student of church history ought to know that the leading reformers of the sixteenth century advocated the principle that Scripture, not conscience, is the final authority, and that a conscience that is not tuned to Scripture teaching is an erring conscience. The idea that conscience is autonomous, – a law unto itself – that it is not to be subject to God’s Word – this idea would have been a very abomination to the reformers. To ignore this outstanding fact and assert the contrary is inexcusable. There is absolutely no evidence for such a view. Horsch, 1921, p.208-209 This same sin of elevating oneself above Scripture is committed by many (most?) Pentecostals, Charismatics, and mystics, when they elevate their own spirit and spiritual experience and interpretations above God’s written word, the cannon of Scripture, the Bible. Among Pentecostals perhaps the most significant opponent to this mistake was Derek Prince (died 2003), who was very clear in his teaching that Scripture is the source of truth, not signs and wonders, nor one’s own heart, emotions, or rational mind. Among the so-called “church fathers”, Origin is known for flights of fancy where he considered his own imagination to provide a deeper meaning than a plain reading of God’s Word. The same sin is also made by some in Judaism, clearly defined by Gershom Scholem who elevates and praises this egotistical mistake: But even where the religious authority of the same sacred book is recognized, a revolutionary attitude is inevitable once the mystic invalidates the literal meaning. But how can he cast aside the literal meaning while still recognizing the authority of the text? This is possible because he regards the literal meaning as simply nonexistent or as valid only for a limited time. It is replaced by a mystical interpretation. Scholem, 1965, p.13 Contrast this with the reverence held for God’s Word among the early Christians as an unbroken heritage from the time of Moses and before (as the book of Job is considered by many to be an even earlier text). The concern for right doctrine drawn from the whole counsel of God can be seen even in their attention to Scripture and their practice of text transmission. As a “religion of the book,” Christianity had a particular relationship with texts. … One of the fundamental contrasts between pagan cult and Christianity was this passage from an oral culture of myth and conjecture to one based firmly on written texts. In the first communities, there had already been a significant break with contemporary habits of reading: Christians used the codex, or book, for their biblical texts, whereas pagans still vastly preferred the roll. The Christian codex was made of papyrus, not parchment. It was more compact and better suited to people on the move, and it was an easier form in which to refer to and fro between texts. This Christian revolution lies at the beginnings of the history of the modern book; for scriptural texts, on present evidence, it seems to have been universal. Fox, 1986, p.304 This shift from oral myth with private interpretation to the written word which is of no private interpretation (2 Peter 1:20) is subtly reversed in Freemasonry, which inserts its thin prideful wedge of differentiation through its rituals, inviting the naive and ambitious to make their own decision about what to believe regardless of Scripture, to make their own rational decision rather than the submission of an obedient will to God, just as Adam in Genesis 3:6, Cain in Genesis 4:3, Aaron in Exodus 32:4, and on down through the ages the same plowing of their own spiritual furrow rather than hearing and following the Shepherd’s voice while searching the Scriptures daily as the Bereans (Acts 17:11). In Freemasonry this basis for decision making, where the leading principle is shifted from biblical obedience to the individual masonic conscience, which is a return to paganism and Gnosticism, often operates below the level of detection and discernment. If a Mason decides that a belief or practice is “superstitious” and should be left behind, he may begin to advocate for that change, tending to look for verses in the Bible to support already formed opinions rather than searching the whole counsel of God to find correct doctrine. If a congregation has more than one such member, these might agree on a point of doctrine and advocate for it in the congregation. But such specific decisions do not originate from the Lodge itself. There are then in that case no “conspiracies” originating from the Lodge, other than this basic practice instituted in their rituals that promote, and even insist on the morality of rationally questioning what beliefs might be “superstitious”. This should be seen as an institutional method of influencing society as a whole and through its constituent parts, including families, churches, and all aspects of civil and political society. Questions posed by outsiders regarding this freemasonic practice are sometimes called “conspiracy theories”, which are denied outright. Indignation may be expressed that one could possibly suspect a brother of being “involved in a conspiracy”. Strictly speaking, they might not be conspiring, but simply and overtly discussing doctrine. Where that indignation is in fact a tactic of deception, the technical term is “paltering” (Rogers, 2017), defined as a true statement used to make a false impression. “Paltering” is akin to the lie of omission, where a false impression is made through omitting essential information. A similar term, derived from a Hollywood movie, is “gas lighting”, which is the use of a lie in exaggerated argumentation to create and promote a false picture of reality. These are tactics of deception which Christians should be aware of but not practice, as Jesus instructed us to be “wise as serpents, and harmless as doves.” (Matthew 10:16). The Masonic Worldview Discerning the Masonic worldview, seeking to understand them in the diversity of ways that they understand themselves, requires study first and foremost of Scripture so that deviations from sound doctrine are clearly seen. In Acts 20:28-29, Paul was specifically addressing the elders of Ephesus. Am I right in thinking that his instruction is meant for all of us? Then let me propose that the second area of study should be of ‘wolves’ in order that we may accurately perceive them. I propose this very seriously because up to the time of this writing I have not found another Anabaptist who is actively and visibly working on the task of taking heed for the flock with regard to wolves of the secret society kind. In the substantial apologetic for masonic doctrine titled “Character Counts”, mentioned above, Michael G. Maness argues that the Unitarian-Universalist approach to Freemasonry can both coexist with and yet also be considered as separate from the approach to Freemasonry of biblical Christians in the same lodge. Freemasonry allowing each “brother” to follow his own religion he argues is a virtue. Christians, in his view, are free to practice their own religion as Masons. In all sincerity, though sincerely wrong, Christian Freemasons believe themselves to be on the right path, some even making the same or closely similar professions of faith as Christians who explicitly reject the Lodge. And the Lodge allows this profession of faith outside of its doors. Inside, however, one dare not make a profession of Jesus Christ as Lord, lest one be rebuked for offending “brothers” of another faith. Maness does not answer the objections made by multiple Christian authors that, while the first three degrees (called the “Blue Lodge”) seem innocuous to the undiscerning, these oath-bound rituals are already blasphemous, and the upper levels are increasingly so, leading to blatant apostasy and worship of Lucifer. This is clearly evident in the writings of Freemasons, and in the wording of their rituals. Most “Blue Lodge” Masons, and most honest Bible believing Christians, do not do enough research to be confronted with these issues. The Blue Lodge particularly provides a place for those with Christian convictions to receive the worldly advantages of membership without much of a clear challenge to their doctrine. Maness even claims (passim) that ‘Masons make better Christians’. Masons may appear to be so outwardly, and think of themselves as such, though in being yoked into apostasy they are actually like the “ministers of righteousness” mentioned in 2 Corinthians 11:15. There are multiple problems with Maness’ arguments for Freemasonry, including that of oath taking (even if “affirmation” is allowed, which so far as I am aware is not yet admitted or proven), blaspheming God’s name, and being unequally yoked with unbelievers. Maness focuses so repeatedly on the “free conscience” exercised by Freemasons, that it occurred to me that this is indeed a clue to understanding the problem. Whereas Peter writes that scripture is not for private interpretation (2 Peter 1:20), Masonic religion relies on individual, unilateral decisions about faith, and salvation through effort expended to climb a ladder to heaven. This is very different from salvation by faith in Jesus Christ, surrendering to Him as Lord of one’s life, followed by aligning one’s life to Scripture. From their writings it is evident that Masons are not fearful of the sin of idolatry, nor being yoked with unbelievers. The distance between Masonry and Christianity can be seen clearly in the following quote from a book by Nelson King, a highly credentialed Mason who authored one of the two Forwards in Maness’ book. Though King’s book is titled “Confessions of a Born Again Fundamentalist Freemason”, King proves himself to be biblically illiterate and advocating another gospel (Galatians 1:8-9) by opening his book with the following: I confess that I am a Born Again, Fundamentalist, Freemason. Now before you have a cardiac arrest, or a stroke, let me explain what a Born Again, Fundamentalist, Freemason is. I used to be a very [for want of a better word] liberal Mason. I am now a very Conservative or Traditionalist, Freemason. Therefore, I am Born Again. By Fundamentalist, I mean that I believe that no one has a right to be a Freemason. I believe those who want to be Freemasons must be good and true men, free born and of a mature and discreet age and sound judgment, no bondsmen, no women, no immoral or scandalous men, only men of good report. I believe that a man who wants to be a Freemason must believe in the existence of God, and take his Obligation on [a] Volume of The Sacred Law of his choice and that he owes a duty to that God and to his fellow man no matter what their creed, color, or religion. I believe that a Freemason is obliged to obey the moral and civil law. I believe that a man’s religion or mode of worship should not exclude him from the Order of Freemasonry, provided he also believes in the existence of a Supreme Being, and that Supreme Being will punish vice and reward virtue. I believe that a Freemason is bound never to act against the dictates of his conscience. King, 2000, p.1 (formatting and punctuation as in original) Let us bear in mind the many well-known biblical warnings regarding deception, including Matthew 24, 2 Corinthians 11:13-15, and Jude 4. Not being very biblical in my understanding as a young man, yet aware of the problem, my university studies of Cultural Anthropology culminated in an application of Jürgen Habermas’ theory of communication, called “universal pragmatics” (Habermas, 1976). While disagreeing now with much of his school of thought, of continuing relevance is his insight that every “speech act” from one person to another is motivated by a decision as to whether the goal is either: (1) “communicative”, to create a common understanding with the other person; or (2) “strategic”, to achieve an objective through that person. The first may function smoothly, or require discussion or clarifications in order to reach a common understanding of a particular topic. The second, which sees the other person as an instrument to be used, may involve various kinds of manipulation in order to achieve an objective of which the other may or may not be aware, hence deception. In studying Freemasonry directly through their writings and the witness of Christians who have left the lodge, it becomes apparent that due to their blood oaths binding them to secrecy on threat of death, Freemasons are locked into the “strategic” mode of communication in speaking to non-Masons when the objective of maintaining secrecy is relevant. When speaking to those of us outside of their “brotherhood” they maintain a false front which can be very frustrating to those on the receiving end. After developing some skill in discernment through this study, and after prayer, remaining aware that I am certainly fallible and only God can judge hearts, I began to obey Paul’s admonition in Ephesians 5:11 to “reprove” those who practice the “unfruitful works of darkness”. The response has been mostly silence. When seeking to understand the pattern of silence, the following quote indicates that such silence might be legitimately seen as at least an indicator that the person(s) addressed may indeed be entrapped in masonic deception: [T]he response of Masonry to [critique] is simply to remain silent. The Mason is charged in the First Degree [ritual] “Neither are you to suffer your zeal for the instruction to lead you into argument with those who through ignorance may ridicule it.” Alphonse Cerza urges, “Let us not dispute, or argue, or engage in discussion on this subject of Anti-Masonry … Let us continue to maintain a discrete silence.” Ankerberg and Weldon, 1990, p.66 Identifying this specific kind of silence relies on considering the context and circumstantial evidence, which of course lends itself to deniability, and to ridicule. Granted, many people are simply afraid of the topic, or perhaps I am not someone with whom they want to communicate. And yet this pattern of silence, however inconclusive and open to misinterpretation it may be, fits the commitment made in Freemasonic ritual and teaching. Masons may truly believe they are doing God service by rooting out what they ‘discover’ to be “superstition” in biblical faith, replacing it slowly and strategically with what they suppose to be a universal religion that they think is closer to God’s true intent. Hence the various pushes toward the “social gospel”, ecumenism, non-separated lifestyle, acceptance of immodest clothing, and outright apostasy. I have the records of my earthly father’s systematic phone calling to lobby members of the Akron Mennonite Church to become “a welcoming church” for Sodomites. He won that battle, but I am afraid he lost the larger war. For an end-of-career photo portrait as hospital chaplain he posed with a picture not of Jesus, but of the Hindu leader of India’s nonviolence movement, Gandhi. Letter to a Christian Fellowship The following is an example of how difficult it can be to rightly discern the presence of Freemasonry. In December 2023 I wrote a letter to the leaders of a congregation in Chambersburg, PA, through a dialogue box on their website. My letter included a request for their stand regarding membership in Freemasonry. Though one of their Deacons confirmed receipt of my letter (see: Annex) with the 12-page open letter of January, 2023 attached via an Email address he provided, as of this writing I have not received a response. Why are they not responding to a question regarding their doctrine on this point rather than letting their light shine (Matthew 5:13-16)? The rule given in 1 Peter 3:15 is that we “ be ready always to give an answer to every man that asketh you a reason of the hope that is in you”. Should this apply here? Are they refusing to take a stand? In 1 Thessalonians 5:22 we are instructed to avoid all appearance of evil. Could a refusal to respond be legitimately interpreted as appearing to fit the Masonic pattern of presenting a pious front image in order to hide a different reality in the dark – as symbolically represented in the black and white checkerboard flooring in Freemason Lodges? In such a case, praying a corporate prayer for me while refusing to provide a normal answer to my questions, would fit the pattern of Masonic ministers of righteousness (2 Corinthians 11:15) where overt piety is sometimes used as a sincere expression to satisfying the concerns of those who are innocent, while maintaining an unspoken position in the dark to shelter those who covertly seek to maintain one foot in each kingdom. After listening to, and appreciating sermons by Pastor Brechbill on “Building Healthy Churches”, I found and read the book “Nine Marks of a Healthy Church” by Mark Dever, Senior Pastor at Capitol Hill Baptist Church in Washington D.C., arguably the most Freemason-dominated city in North America. The issue of Freemasonry was not mentioned in the book, probably because since 1993 it is no longer a doctrinal issue for Baptists. It is also unlikely that the approximately 1 million Freemason Baptists out of a total of 14 million members of the Souther Baptist Convention would accept to leave their Capitol Hill church in the heart of Washington D.C., under the control of non-Masons. It would be then at least an “appearance of evil” (1 Thessalonians 5:22) for a conservative Bible-believing preacher to use the motif of such a church. I plan to send him a copy of this open letter, perhaps no connection to the “Nine Marks” book was intended. Could their refusal to answer my basic doctrinal questions, and using a current theological term promoted by an almost certainly Masonic pastor, be legitimately considered two possible indicators of a masonic infiltration? Those who are accused falsely for Jesus’ sake are blessed (Matthew 5:11), and if they seen in my letter of witness and inquiry a form of persecution (which it is not), they should rejoice (Matthew 5:12; 1 Peter 3:9)! A Bible believer searching for a Bible believing fellowship asking a Bible professing church about their biblical beliefs is not a form of persecution. The apostasy of secret society membership is a salvation issue, and opposition to it should be part of the witness given by every faithful Bible believing fellowship. If they are in agreement that Freemasonry is incompatible with biblical Christianity, what would hinder a short and simple response of agreement or clarification? Witnessing Apostasy Following evidence presented in the writings of Masons and ex-Masons, my understanding is that Christians who enter Freemasonry become apostate already at the time of entering into Lodge membership, for at least five reasons. First, candidates for membership are required to state in their request to enter the lodge building that they come “seeking light”. By doing so they are by implication denying Christ, because Christians are the light of the world, carrying the light of Christ (John 9:5; Matthew 5:14). Second, their ritual refers to the “Grand Architect of the Universe” a non-biblical name which is at best ambiguous, and more properly to be seen as idolatry (Exodus 20:3). Architects arrange existing matter, where as the God of the Bible is preexistent, creating time, space and matter out of nothing. Third, they become yoked to non-believers (2 Corinthians 6:14). Fourth, oath taking in and of itself is a sin (Matthew 5:34; James 5:12). And fifth, it is idolatry because the Lodge and their adherence to it becomes first in their life, above all other loyalties. Even first degree Masons are duty-bound, indeed blood-oath-bound, to protect the Lodge and their “brothers” in the lodge as they lead others toward modified beliefs, which result in movements away from true biblical faith and doctrine. In “Lodges Examined by the Bible”, Dr. John R. Rice, writes the following: [T]he lodge oath presumes to be even more sacred than the marriage vow. By solemn and frightful oath the Mason swears that he will ever conceal and never reveal to anyone not proven to be a Mason the secrets and doings of Masonry. From the wife that God says is his own flesh, the wife of his bosom, the mother of his children, the Mason is sworn to conceal the facts about what he does and says, who are his companions, and what are the teachings of the lodge. The wife may help to make and save the money that he spends for expensive Masonic degrees, yet the things purchased must be kept secret from her. The husband may stay out until the late hours of the night while the wife remains alone, yet he is sworn not to explain to her what took place that kept him so long. Such a yoke is unreasonable for any man, to take upon himself, and it is positively forbidden a child of God. Rice, 1943, pp.16-17 Freemasonry has profoundly impacted my family through the deceptions and conflicted loyalties that are endemic to its intrusion. Ankerberg and Weldon describe the deliberate, incremental path of ritually induced invitations to change belief leading to the masonic 32nd degree “mountain top” (1990, p.225) which is only a platform upon which a supposed necessity of further spiritual search has a new beginning, and that being not biblically directed, but open to any mode of spiritual practice and the endless variety of pagan, Gnostic, Cabalistic, and "Abrahamic” beliefs. In brief mention of his spirituality, my earthly father told me that he was practicing a “Jesuit meditation” technique. He also, toward the end of his life, wore a “Jerusalem cross” pinky ring. As in all symbolism, the meaning of the latter is open to various interpretations, one of which is a loyalty to the Vatican. For this reason, along with other indicators, I think it likely that he reached that “mountain top” level in Masonry. Yet my case is only one among a very large number of families and churches who face these difficulties. My initiative to bear witness to this has been neither impulsive nor hasty, but studied, pondered, prayed over, and with regret I admit to being rather reluctant and slow in my following the promptings of the Holy Spirit in this matter. Witness to my family came first. In four annual letters to the paternal side of my family from 2014 to 2017, totaling over 100 pages, I confessed my sins, recounted my experience of being born again, and confronted them regarding their witness or lack thereof. The resulting isolation speaks to the truth of Matthew 10:34-36. Viewed worldwide, most cultures have secret societies, and the study of these is notoriously difficult. In seeking to understand Freemasons and Freemasonry however, we have their texts which enable the study and recognition of their ideology, beliefs, trigger phrases, symbology, and symbolic gestures, all used to signal and invite response from other Freemasons. One common blatant symbolic gesture is the covering of one eye or artistic depiction of a single eye, usually the right eye, which may be interpreted as signaling the “all seeing eye” like that on the back side of the one dollar bill, or as a mockery of Zechariah 11:17. The use of Freemasonic symbolism in architecture is frequent, for example a common and more easily overlooked symbol is the use of checkerboard flooring, the standard flooring in their lodges. I recall seeing a patch of checkerboard flooring in front of the CAM warehouse information desk which could be used by visitors and vendors as a place to send a signal through the placement of their feet: heel-to-toe for the first degree, heel-to-arch for the second, and heel-to-heel forming a right angle for the third “Master Mason” degree and all subsequent degrees. This would indicate that the infiltration of Freemasonry exists in CAM and perhaps some of the supporting churches, because that patch of flooring would have been brought into the construction process, perhaps even from the planning stage, though an innocent sounding explanation may have been used. Since symbols can have multiple meanings, it is good to carefully avoid their use. Inadvertent hand gestures by those who are innocent can certainly look like a symbolic gesture when that is not meant. But such must be distinguished from repeated and exaggerated posturing. You have likely seen photos of Donald Trump holding his hands with the tips of his thumbs and the tips of his index fingers meeting to form a triangle. Many government officials, musicians, and Hollywood stars do the same, with the triangle pointing upwards, forwards, or downwards. Multiple displays of such symbols should be interpreted as intentional signal-sending. As a symbol, various meanings are attached to the gesture of forming a triangle or diamond shape with the fingers. It has been called “the power triangle”. Albert Makey (1882) writes in his book “The Symbols of Freemasonry” that “the triangle itself [is] a symbol of Deity...” (p.64), claiming that the triangle was used by the ancient Hebrews as well as pagan religions. I am not aware of any use of this symbolic gesture given in the Bible or advocated by sound biblical doctrine. Like many such symbolic gestures it may be done unintentionally and then ignored or misinterpreted. Or it can be done in an intentionally casual manner, thereby escaping the notice of those unfamiliar with this practice of communication. I have seen it slipped into casual conversation by a colleague at work who was new to the organization during his first conversation with a higher-ranking manager. My understanding is that this gesture is one that can be used to signal membership, and to invite confirmation from others in response. In 2012, my “tour guide” at the Christian Aid Ministries warehouse in Ephrata, formed such a triangle three times in a row pointing forwards at chest height, in rapid succession, using slightly exaggerated movements of his arms, turning his head briefly to glance at me to be sure that I saw what he was doing. This is no invention of mine, I remember the event clearly. The gesture was not casual, but repeated, clearly meant to send a signal. I did not respond. You can find the name of this “tour guide” inside the front cover of the “Muddy Creek Review” Volume # 15, 2024, listed as the second member of the Editorial Staff and the sixth member of the Muddy Creek Farm Library Board. This “tour guide” caused me no offense, so this is not a case for Matthew 18:15-17. To the best of my prayerful understanding and studying of Scripture, this witness of mine should be considered as a witness to the apostasy of idolatry, to be considered under the instruction of 1 Corinthians 5:9-11; Galatians 5:19-21; Ephesians 5:5-13; and Revelation 21:8. These passages describe the precarious and dangerous circumstance where those who are on the wrong path may yet be recovered for the body of Christ if, and only if a true and complete repentance and reformation of life is made, receiving the birth from above and the indwelling Holy Spirit. For Masons, this would include a renunciation of their oaths, which are idolatrous, and departure from the unequal yoking with unbelievers in the Lodge, resigning therefrom. I plan to send a copy of this open letter to the “tour guide”, and I invite, even plead with him here to repent and leave his secret society. But many of those in the Lodge simply do not receive this witness, and do not think their membership should be seen as anything other than laudatory. Idolatry is a salvation-determining sin, with many falling into the Freemasonry trap while sincerely thinking that they are righteous and doing God service thereby. Witnessing to these, bringing to them knowledge of their error may indeed be decisive, and must be thoroughly accomplished, for if these are provided a knowledge of the truth and then still persist in the sin of idolatry, there will be “no more sacrifice for sins” (Hebrews 10:26; see also Hebrews 6:4-8). If anyone who has truly received the birth from above, who experienced the Holy Spirit quickening of conscience which Menno refers to as having become “fearful of all sin” (p.564), then go on to “fall away” (v.6), to sear their conscience through sin (1 Timothy 4:1-2), for these it will be “impossible” (v.4) to “renew them again” (v.6). These may then be among those of whom the Lord speaks in the frightening verses of Matthew 7:21-23 that He never knew them. The witness of Dr. Rice (1943) and Rev. Shaw (McKenney, 1988) shows that those who have been born again and received the indwelling Holy Spirit, receive the inner witness of the Holy Spirit who is grieved by the false spirit of Freemasonry, and they withdraw from the Lodge. My operative assumption (being held until proven inadequate or false) is that a majority of those who consider themselves to be both Christians and Masons, are not authentically born from above, but have interpreted the born again narrative either through the understandings of rational theology which is void of a supernatural encounter, or through various understandings of pagan religion. They may have been rationally convinced of works salvation, and while pursuing that path were further deepened in it by being lured into a Lodge to “do good better”. These were, and are seeking to achieve righteousness by their own moral efforts, seeking to follow the precepts of the New Testament and church doctrine, seeing in them a “Jacob’s ladder” by which they can climb toward heaven. Given these strivings, they may appear righteous even when in close fellowship, their lives being in order and their following of church doctrine with regard to lifestyle meticulous, and their profession of faith still intact— but their hearts not being right with God due to the seat of their conscience being an independent and free conscience rather than bringing every thought and imagination into obedience to Christ (2 Corinthians 10:5) and submission to God’s Word. Therefore take heed. If you see your brother sin, then do not pass him by as one that does not value his soul; but if his fall be curable, from that moment endeavor to raise him up by gentle admonition and brotherly instruction, before you eat, drink, sleep, or do anything else, as one who ardently desires his salvation, lest your poor erring brother harden and be ruined in his fall, and perish in his sin. Menno Simons, p.411-412 I am guilty of a much delayed response, and repent for this. I do not know this “tour guide” other than from this one encounter and live on a different continent, so am not able to directly confront and witness to him. I do not know whether he has never been truly born again from above and therefore within reach of salvation, or whether as a born again believer he has truly fallen and become as one who bears “thorns and briers” (Hebrews 6:4-8; 10:26), and is therefore beyond the reach of a gospel witness. Perhaps those of his congregation can witness to him. While Conservative Mennonite caution and even reluctance to fully engage this topic is understandable, I hope you agree that refusing to develop discernment or even to look is not an adequate stance. These two meager pieces of evidence have weighed on my conscience for well over a decade now: a patch of checkered flooring; and a repeated hand signal. Nevertheless, given the context of history, the intent of the secret societies, and the examples from the Baptists and liberal Mennonites, my proposal to Old Order and Conservative Mennonites is that you consider sincerely and prayerfully wether you may have a problem. Deception After the Southern Baptist Convention decision to relegate the issue to individual conscience opened the door for Southern Baptists to become Freemasons in 1993, liberal Mennonites adopted a confession of faith in 1995 with a similarly opened door. It really must be questioned just how it is possible that this has occurred. How can so many professed Bible believers be deceived into lodge membership? As stated explicitly in the following quote, Freemasons understand deception to be necessary in order to advance their agenda, and even good, practicing it systematically toward both those on the outside, and also for their own members and candidates for membership. Masonry, like all the Religions, all the Mysteries, Hermeticism and Alchemy, conceals its secrets from all except the Adepts and Sages, or the Elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the Truth, which it calls Light, from them, and to draw them away from it. Truth is not for those who are unworthy or unable to receive it, or would pervert it. So God Himself incapacitates many men, by color-blindness, to distinguish colors, and leads the masses away from the highest Truth, giving them the power to attain only so much of it as it is profitable to them to know. Pike, 1871, pp.104-105 Pike is of course wrong regarding those who follow Jesus, who proclaimed that He said nothing in secret (John 18:20), and being the Truth incarnate (John 14:6) Jesus can indeed be known by those who belong to Him. Pike, on the other hand, goes even further to advocate deception, indeed lying: The Blue Degrees [the first three degrees] are but the outer court or portico of the Temple. Part of the symbols are displayed there to the Initiate, but he is intentionally misled by false interpretations. It is not intended that he shall understand them; but it is intended that he shall imagine he understands them. Their true explication is reserved for the Adepts, the Princes of Masonry. [32° and 33° Masons] The whole body of the Royal and Sacerdotal Art was hidden so carefully, centuries since, in the High Degrees, as that it is even yet impossible to solve many of the enigmas which they contain. It is well enough for the mass of those called Masons, to imagine that all is contained in the Blue Degrees; and whoso attempts to undeceive them will labor in vain, and without any true reward violate his obligations as an Adept. Masonry is the veritable Sphinx, buried to the head in the sands heaped round it by the ages. Pike, 1871, p.819 Jesus repeatedly warned about deception in Matthew 24, and from the above quote it is clear that deception is used with intent, making Freemasonry a fraudulent organization. Since Freemasonry holds to its secrecy by means of intentional deception and false explanations of its symbols, discernment of its presence requires more than casual observation based on our existing knowledge and assumptions. It is also important to remember also that freemasonic deception is both for those on the outside, and those on the inside. Lodge members tread a path that leads them slowly and persistently in one ritual after another, degree by degree, toward apostasy and in the higher degrees to a direct denial of Christ, as has been attested to by multiple authors and as can be read in Freemason rituals. Jim Shaw did not realize clearly that Freemasonry is indeed apostate until he had reached all the way to the top, the 33°. In his autobiographical account, written by Tom C. McKenney (1988), Shaw recounts the final ceremony, a communion service held on a Thursday before Good Friday, that he led in his Lodge: The realization of what I had just said grew within me like the rising of a crescendo. I had just called Jesus an “apostle of mankind” who was neither inspired nor divine! There was a silent pause that seemed to last a very long time as I struggled with a sick smothering within. p.106, emphasis in the original Finally, with only the center candle still burning, I arose, walked sadly to the Menora and extinguished the last candle—the candle representing the life of Jesus, our “Most Wise and Perfect Master.” We had dramatized and commemorated the snuffing out of the life of Jesus, without once mentioning his name, and the scene ended with the room in deep silent darkness. p.107, emphasis in the original I started down the wide steps in front of the large Scottish Rite Temple, realization and conviction growing within me, reached the bottom step and stopped. Turning around, I looked back at the huge, granite building and slowly studied the words, carved in the stone across the top of the entrance: "ANCIENT AND ACCEPTED SCOTTISH RITE OF FREEMASONRY." Something came clearly into focus in my understanding and I made a decision. This crisis point in my life, one which had required so many years for me to reach, passed in seconds. The truth was revealed and the choice was made – a choice that would be the difference between darkness and light, death and life, one that would last for eternity. Looking up at those words I had walked under so many times, words of which I had been so proud, I spoke to myself out loud. It was as if I were the only man in the world as I heard myself say, slowly and deliberately, "It isn't ancient, it isn't Scottish, it isn't free, and it isn't right!" p.108-109, emphasis in the original Having been in Freemasonry for many years, Shaw was converted by his ophthalmologist, who witnessed to him repeatedly until this breakthrough came by conversion and the inner witness of the Holy Spirit. After the experience recounted above, he left the lodge, enrolled in a Bible college, and went into the Christian ministry. Discernment Jesus begins the 10th chapter of Matthew with instructions to his disciples regarding their witness and then warns that since they are being sent out among wolves they should be wise as serpents and harmless as doves. To be wise as serpents in this case would necessarily include knowing what wolves look like. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. Matthew 10:16 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 2 Timothy 3:13 Though secret society infiltration into churches is now more advanced, becoming “worse and worse”, doctrinal development among Anabaptists has not kept pace, and in fact looks weaker than before. When compared with publications by Kauffman a century ago, it seems there has been a retreat by Anabaptist writers and publishers. For example, “Biblical Separation” recently published by Rod and Staff Publishers (2024) contains only two short paragraphs on secret societies (p.113). Why this retreat, when our Master tells us that “the gates of hell shall not prevail” against the church? (Matthew 16:18) We should be advancing, not retreating. In my experience, though growing up and living in the midst of Freemasonry on all sides, I did not see it for at least two reasons: (1) lack of sound biblical doctrine; and (2) not knowing enough about Freemasonry to identify the behaviors, beliefs, signals, and symbols. Learning about the latter began for me in September, 2008, after I prayed, asking God for a quickening. From that point I began to learn about Freemasonry. But it was only later, in 2011 after I was born again, that my eyes were opened to see its presence in my family and church. In the familiar passages of Ezekiel 8 and 11, God showed the prophet what was happening in Jerusalem which was otherwise hidden. Why should our situation be any different? In my first open letter (2023) I recount discovering that the church roof at Akron Mennonite Church had a symbolically significant shape. For years I had been gone in and out of that building without giving any thought to what was in plain sight. Without knowing what to look for, Freemasonry is difficult to detect. In the case of secret societies, to be “wise as serpents” requires reading about them, perhaps even reading some of their texts – which is taxing to soul and spirit, and should be done by Christians only when they are mature, secure in their faith, and led by the Holy Spirit to do so. The whole matter is indeed shameful to speak of (Ephesians 5:12). Refined over centuries, one of the primary ways they maintain their secrecy by communicating via various kinds of symbols, including foot posturing, hand signals, odd handshakes, phrases from their rituals, and diverse designs and drawings. Without knowing these and being alert to them, we can pass by without noticing. This I did for decades. Paul writing in Ephesians 5:1-16 does not indicate that only the ordained may address this issue. In his commentary on this passage, Matthew Henry highlights many crucial issues, including that idolatry is a sin unto death, and that we partake in the sin of apostates when we “do not prevent and hinder them, as far as it may be in our power to do so”, and that “it is a shame to mention [the unfruitful works of darkness], except in a way of reproof”. Commenting on “those things which are done of them in secret” (v.12), Matthew Henry notes the death threat, present in Freemasonry today, explaining that Paul is speaking of: … the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. Not that I am “good” in any absolute sense, far from it (Matthew 19:17; Romans 3:23). Jesus warns in Matthew 7:1-5 that we should not judge till we have removed the beam from our own eye. In this case, I required decades to remove the beam, or even beams of false belief till I found and was given new birth, following which my eyes were opened to at least some of the apostasy that had been all around me. And I know that I will stand before the judgment seat of Christ (2 Corinthians 5:10) to answer for my witness, or lack thereof. Come what may, this remains my witness: I will not worship where Freemasonry is present. To this I am committed without compromise, and pray for God’s guidance, grace, help, and correction when necessary. So far as I can discern, for me to desist in this witness would be to weaken the church. Can you offer Scripture that would teach that I should do otherwise than to give my witness? If so, please do not delay to show me. I offer this honestly, and without fear of you and your opinions, but true fear of God Almighty. Please do not harden your hearts, but rather examine Scripture, and know that my witness is offered to strengthen the body of Christ, not to sow division. Please also consider how you would proceed with your witness if you had seen what I have seen, and then measure me according to your best understanding of Romans 16:17, Titus 3:9-11, James 3, and other relevant Scripture. How to Renounce Freemasonry Learning about the nefarious ways of secret societies is taxing to soul and spirit. There is complexity and deception, many traps and false lines of analysis, and many mistakes that can be made. One of the mistakes I have made is in calling for Masons to leave their lodge by sending what is called a “demit” letter, which is advocated by several authors. More recently I read the following from Tom McKenney: The demit, however, does not sever a Mason’s connection with the Lodge; in fact, it does just the opposite. What a demit does is to make the mason inactive; but it also keeps him in good standing in case he wishes to become active again in the future. Most Masons don’t realize this; they think that the demit is a permanent break with Freemasonry. It isn’t. … The best way to sever the relationship with the Lodge is by submitting a letter (or letters) of resignation. This leaves no room for doubt or misunderstanding. (McKenney, 2011, p.272, 274) Though this is an issue of law that I am not sure completely of, it appears to me that a demit may also allow the person who has submitted a demit letter to truthfully say that they are not a member of a Lodge, omitting the information about their actual status and thereby creating a false impression. David Carrico, who aligns theologically with the English Puritan tradition (e.g.: Flavel, 1682), provides a simple, straightforward model text in unambiguous wording for a resignation letter (Carrico, 1997, p.105) which could be used as a starting point along with guidance from Kaufman’s writings for developing a letter of resignation and witness for use by Anabaptists caught in Masonry to separate from Satan’s brutal kingdom. Church Membership One of the points made at Wyssachen on the Anabaptist view of the church, which I hope I understood and correctly comment on here, was that committed Christians should eschew individualism in favor of the biblical call to mutual submission and community. In short, join a church rather than be isolated and complain about others. I would pose the question here: which church, and by what measure of doctrine and discipline should those of us on the outside and searching base our decision for a church? Just as churches rightly assess candidates for baptism and membership, so also those of us who are striving to be faithful to God’s call on our lives, are searching for a called-out assembly of believers, prayerfully assessing and seeking to find where God would lead us, seeking to follow His will for our church membership. Because such decisions can, and should have generational consequences, it is useful to consider some historical background, which in my case includes the specific congregations in which I and my family have participated, and the broader context of the liberal movement within the Mennonite Church in America. Two books are of particular relevance. First, John Horsch’s “Modern Religious Liberalism” (1921) provides an essential overview of doctrinal issues leading to the widespread liberal apostasy that carried my family so far away from true faith. Second, “Mennonites in Illinois” by Willard Smith (1983), who places blame on conservatives for separating from liberals, showing his bias. A more basic question is why in Smith’s perspective unity among Anabaptists is held to be more important than concern for purity of doctrine and practice, preparing the bride of Christ to be presented without spot or wrinkle, which is the same issue that I addressed in my second Open Letter regarding the translation of Titus 3:10. A difficulty in both of these books seems to be an incomplete exposition of the motivations underlying the push toward liberalism. Perhaps I am reading too much into this, but from a perspective that has the benefit of some years of increasing availability of Freemasonic and related literature that these authors did not have access to, this line of analysis seems worthy of consideration. The following examples from Smith’s book and my personal experience illustrate the difficulty of making a solid analysis of the effects of secrecy motivated by modern-day versions of Gnosticism such as Freemasonry. In Chapter 12 titled “Liberalism and Fundamentalism”, Smith discusses the controversy that followed Horsch’s publication of “Modern Religious Liberalism”, focusing mostly on objections to his “sharp words” and some claims of unfair interpretation of positions taken by Mennonite modernists. Similar to the frustration with that unidentifiable, opaque, and formless enemy called “secrecy” faced in my family, church, and previous professional contexts, I can well imagine that Horsch’s consternation may have been due to similar elusiveness from his modernist opponents. They often use biblical language and even quote Scripture, but since their actual conceptual framework is not from the Bible itself but from unstated secretly held sources, trying to find common ground is an exercise in futility. Three personal experiences of mine may serve as examples. First, when I challenged my father in writing to provide a biblical foundation for his promotion of opening membership at Akron Mennonite Church to openly practicing Sodomintes, he simply refused to answer. Second, when I wrote to my brother-in-law and sister asking why they had two Buddha statues in their home, I received no answer. And third, after responses to my 2023 “Open Letter on Separation” from the two MCC and Akron Mennonite Church leaders named therein contained no denial of Freemasonry, I proposed to them by return Email that the only conclusion I could draw was that they are lodge members. No further communication was received from them, which I can only interpret to be an implied admission of lodge membership. Based on these examples from literature and personal experience, I think that illusiveness in response to direct questioning can be identified as an indicator of where a secret society presence may reside, providing a direction for further inquiry. Three more indicators come from Science Ridge Mennonite Church in Sterling, Illinois, my earthly father’s home congregation. First, as a small boy I was introduced to Pastor A.C. Good, and remember feeling a sense of artificiality. As a young man he moved to Sterling from Virginia, was a link between Sterling and Harrisonburg where my mother is from, and played a role in bringing my parents together. This, along with the second and third examples, raise for me the possibility of A.C. Good’s affiliation with Freemasonry. Second, the report of A.C. Good’s support for the candidacy of liberal modernist J.E. Hartzler for the Goshen College presidency is recounted by Smith on pages 328-329, with Smith describing A.C. as a conservative and attributing his support to the general “complexity and confusion of the period”. Equally valid as a possible explanation would be that Good and Hartzler may have both been lodge members, with Good acting on a duty to support Hartzler which superseded their existing differences. This is the kind of thing Freemasons do to fulfill their oaths, but this historian did not write about the possibility of secret society influence. But the third and most telling indicator is a group photo of pastors in front of a portrait of Jesus, who is pictured looking up and to the right; A.C. Good is the only one looking up and to the left (Smith, p.441). It looks odd, and intentional. This was no mistake. Freemasons, who have centuries of practice in secrecy and symbolic communication, do this kind of thing. All of these indicators are inconclusive, but pieced together fit the picture of subversive lodge membership. I think it is likely that A.C. Good brought Freemasonry with him from Virginia to Sterling, then sending my father out into the world with a “hidden hand” to guide him. Having grown up unaware of the masonic shadow that I was under at AMC and MCC, and now that I have been born again and studied both the Bible and also the pagan writings of Freemasonry and other secret societies, I saw it also at CAM. This is not a witness that you want to hear, it is not a witness that I chose, and yet it is one for which I will answer at the judgment seat of Christ. In my case, being newly born again and young in the process of sanctification, the process of departing from the clearly apostate Akron Mennonite Church and then being invited for one visit to Grace Mennonite Fellowship in 2012 coincided with witnessing the signs of apostasy at CAM described in this letter. If a church holds right doctrine, but refuses accountability for witness to apostasy, should this disqualify that church in the eyes of one seeking fellowship? Among Conservative Mennonites I had hoped to find a church where I could apply for membership (or affiliation at a distance) without hesitation. But my 2012 experience at CAM and subsequent dismissal of my witness block this path, and the lack of response to my first open letter from Eastern Mennonite Publications thus far supports the barrier. In discussing the application of 1 Timothy 3:15 Bishop Schrock wrote that “When pillars collapse, they result in wreckage, injury, and even death.” (2019, p.77) I agree, and have direct experience of Freemasonic infiltration in two churches, one in Akron, and the second in Switzerland. Matthew Henry comments on this verse: When the church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be greater than our regard to the church; we are no longer obliged to continue in the church than she continues to be the pillar and ground of truth. Let me open the question to all of you: If you were in my position, searching for a church home, would you seek to join a church where you had witnessed apostasy as I witnessed at CAM? Would you join a church where your consistent witness of the same for over twelve years was rejected? Would you seek to join a church which claimed protection through close relationship and accountability, offering no Scripture to support this position, yet refused to be accountable regarding your witness of behavior that contradicts Scripture? Certainly you agree that ties of ethnicity, tradition, and outward conformity while worthy of respect are of lesser consideration than obedience to the Holy Spirit and Word of God. I am not seeking to sow division (Romans 16:17; Titus 3:9-11), but rather to give honest witness. The perspective offered by Lester Bauman (2001, chapter 6 generally) is applicable in this situation: When we have a genuine concern about an issue in the church or in our family, it is always difficult to understand why others cannot see it as easily as we can. At this point, it is easy to shift from using God’s methods of dealing with the situation to using our own. And then we have a problem on our hands. God will not bless the use of carnal methods in church or family life. p.138 Will we stand up against compromise at any cost? Do it right. Do it cautiously. Do it the Lord’s way. But do it. The future of the church depends on it. p.140, emphasis in original Daniel Kauffman along with 21 brethren saw the threat clearly, writing with wisdom that should draw our attention. As I have sought to show in this letter, these words from nearly a century ago are now proven true among Baptists, the Lancaster Mennonite Conference, and liberal Mennonites. 3. History has proved that wherever a church tolerates membership in lodges, on the part of its members, it is only a question of time until that church loses its testimony against organized secretism. Ai can not be conquered so long as members with Babylonish garments are tolerated in God’s army. 4. History has proved that when churches tolerate lodge-membership among them it is only a question of time until these churches themselves are lodge-controlled. “A little leaven leaveneth the whole lump.” Kauffman, 1928, p.530 I will not worship where Freemasonry is present. No compromise. None. And I will not seek membership in a church without right doctrine, the commitment to pursue discernment, and both the capability and determination to exercise biblical church discipline in this matter. In conclusion, it should be the duty of every minister of the Gospel to investigate the Lodge question and inform his people. It should further be remembered that if the Church would remain pure; if she would hold her power with God and man; if she would accomplish the purpose of her calling she must avoid modern works of darkness; she must avoid any compromise whatever with the Lodge. Kauffman, 1914, p.574 Conclusion: Doctrine and Discipline Among Conservative Mennonites, the robust witness of a century ago (Kauffman: 1898 pp.230-247; 1914 pp.560-574; and 1928 pp.522-531), provides a solid doctrinal foundation regarding Freemasonry and other secret societies. Though infiltration is now more advanced, doctrinal development has fallen behind. A fully developed biblical doctrine on deception and discernment should be actively pursued. There is great wisdom in the plain set apart lifestyle that is beginning to shine more as the world becomes steadily darker. With the basic understanding of sound doctrine regarding secret societies, though weakened, being still in place in Old Order and Conservative Mennonite churches, now is the time to exercise church discipline. As mentioned above, I am one witness, and the biblical requirement is for two or three to establish a matter. Are there already others? If so, I encourage you to give your witness as the LORD leads. Please take these concerns to the LORD in prayer, asking for His guidance. I pray that light will shine on the deeds of secrecy and darkness so that they are removed from the bride of Christ. We serve a God of Justice and Mercy, who bids us be both salt and light in this world. May we be this for each other to the end that God be glorified, and that His kingdom comes to full fruition in us and in others. Shalom, Jon

Annex – Letter to A Christian Fellowship David W. Bercot Kevin Brechbill Chambersburg Christian Fellowship 86 North Third Street Chambersburg, PA 17201, USA Via: https://chambersburgcf.org/ Dear Brothers David and Kevin, December 22, 2023 Greetings in the name of our Lord and Savior Jesus Christ! David, I recently read your “Real Heretics” book, and in preparing to write this letter listened to your “Speaking at Harvard” video. Thanks so much for opening up the world of the early Christians. I’ve now read Tertullian’s Apology, and am starting into Octavius by Minucius Felix (printed together in the Loeb edition). You’ve got me hooked! I’ve also started dipping into your “Dictionary of Early Christian Beliefs” and plan to read more from Christian authors of the first centuries AD. On page 158 of “Real Heretics” you write about plain dress and the Anabaptist tendency to focus on externals. While I basically agree with your assessment regarding the plain groups, the large liberal wing rejected the discipline of lifestyle separation in favor of a socio-political gospel. The best book I know of about that late 19th and early 20th century split is by John Horsch (reference below). That was the book by a Mennonite author most read outside of Mennonite circles prior to “The Politics of Jesus” by John Howard Yoder. In your Speech at Harvard you mention having your “life turned upside down”. Me too, from a different starting point. I come from the liberal end of the Mennonite church, worked in peace-related NGOs and the UN, received a doctorate in leadership and personnel management at the Univ. of St. Gallen in 2010, and received new birth in 2011. From that point the Lord began opening my eyes to the prevalence of Freemasonry in my family, former church (Akron Mennonite, near to MCC HQ), and of course society at large. In January of this year I began circulating a 12-page “Open Letter on the Doctrine of Separation”. Responses, though very few and muted, confirm my assessment that secret society lodge membership is widespread in liberal Mennonite churches. Are either of you aware of any Anabaptists that are addressing this issue? Kevin, I’ve listened to your 3 presentations on “Building Healthy Churches” on the Sound Faith channel. I agree with your opposition of “organic” with God’s intervention through “a Good Shepherd with a plan”. And I want to applaud your linking the lack of discipleship in churches with a lack of maturity and character development in the membership, which, as you say, should be the primary focus. Do you agree that a lack of church discipline, which could require the ban, produces the same result? My social-science based studies and later teaching of leadership was washed away by the simple realization that the most important aspect of leadership is who you follow – Jesus, or one of the multitude of disguises for [Satan]. My search for an adequate rebuttal of the so-called social gospel, including international peacemaking endeavors, was recently supplied when I read in Philip Mauro’s commentary on the book of Revelation: “[L]et us bear in mind that all the disorders, conflicts, restlessness and miseries of the world, proceed from the resistance that the Devil has offered, and still offers, to the establishment of the sovereignty of Jesus Christ over the hearts of men.” (Mauro, p.303) All of the extensive “peacemaking” work of MCC, and various non-governmental and intergovernmental organizations is serving the wrong purpose, indeed building the wrong kingdom, when the kingship of Jesus Christ is proclaimed as a secondary goal, or not at all. David, as a lawyer I am sure you have had many encounters with Freemasonry; where do you stand on the question of compatibility of lodge membership and Christian faith? Kevin, does your congregation have an explicit, written statement regarding lodge membership? The reason I ask this question is that I have found many examples of verbal rebuke of Freemasonry coupled with refusal to make an explicit written rule against membership, leaving a much traversed open door. For example, writing in January to all of the Bishops of the Lancaster Mennonite Conference I posed the question: “As adherents to the Confession of Faith in a Mennonite Perspective (1995), you will be aware of comment number 2 of Article 20: Truth and the Avoidance of Oaths, which mentions “avoiding membership in oath-bound or secret societies”. While I am in agreement with this statement, my life experience leads me to pose the question to you as to whether this mention is sufficient. Does “avoiding” allow for exceptions?” After my second Email to the same group in July I received a dismissive response that did not answer my question. The central point is the worship of the God of the Bible, and Him alone. David, this is where your above mentioned comment regarding focus on external lifestyle questions is correct, yet misses the opportunity to make the corollary observation that the churches which went liberal a century ago did so not only for lifestyle reasons, but primarily motivated by their rejection of the Bible as Holy Ghost inspired, infallible and authoritative for our lives. While support for the latter comment requires a longer explanation, here I will only note that in “Separated unto God”, J.C. Wenger’s pivotal book on nonconformity (reference below), Old Testament commandments 4-to-10 are examined for their relevance in the New Testament church (p.9-12), but commandments 1-to-3 receive no mention. Has the centrality of prohibitions against idolatry, against worshiping false gods as stressed in the first commandment given to Moses, been simply taken for granted? In the days of Menno Simons and Dietrich Philips, secret society infiltration was not widespread, so sins of the flesh were more their focus. Today, with lodges in almost every American town, we cannot claim that excuse. If you respond via Email, I will send a PDF of my “Open Letter on the Doctrine of Separation” wherein I provide my perspective in more detail. Blessings, Jon

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