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[1] G. OLIVER, The Antiquities of Freemasonry, . G. and W.B. Whittaker, London 1823, . 265
( W. PRESTON, Illustrations of Freemasonry, book iii, sec. 2): Of all the arts which
Masons profess, the art of secrecy particularly distinguishes them. . W. AKERMAN, The Bible and the
Square, Montreal 1875, . 23 Of all societies, that of Free and Accepted Masons has been most distinguished
for the inviolable secrecy which its members have uniformly preserved; and this too in defiance of the thunders of
the Vatican, and the rack of Inquisition. Yes, and in contempt of the pusillanimous and despicable efforts of a
few individuals, who have laboured with unwearied zeal, to discover something of which they had been convicted
of being utterly unworthy.
[2] . 3, 1.2 , , ,
, ,
.
[3] . 10, 16
[4] . 20, 30
[5] . , , 1970. ,
. , , . , 2012, . 78.
[6] ..

, , . . . , .
, 2006, .75.
[7] . 587/337/4-2-1970 , .
(2060/1969).
. . , , , . , 2002, .
83.
[8] Theologian for Change; Iakovos, The New York Times (25 1967).
; (25 1972),

1972,
1 ( - 2009) 79.
[9] , ,
. , ,
, , .

15

[10] . , , . , . ,
2001, . 392.393.
[11] . , , . , 1931, .
6 , ,
.
[12] , . 149.
[13] , . 34.
[14] AL. MACKEY, The Mystic Tie, Masonic Publishing and Manufacturin Co., New York 1867[10], .
29 When Pope Clement XII., in the year 1738, issued a bull of excommunication against the fraternity, the
Freemasons of Italy, unwilling to renounce the institution, and yet not daring openly to practice its rites, changed
the title of the Order, and continued to meet as Masons under the name of Xerophagists, a word signifying men
who do not drink; and they assumed this appellation because they adopted the pledge of total abstinence from
intoxicating liquors, as part of their regulations.
[15] , . . ,
1843, . 39.
[16] An Essay on the Mysteries and the True Object of the Brotherhood of Free masons, translated from
the French by W.H.Reece, F.S.A., . Simpkin and Marshall, London and Birmingham 1862, . 31: It is even
one of their fundamental maxims to endeavour to admit among them magistrates, ministers of state, and even
sovereigns; and, truly, how many sovereign princes, how many ecclesiastical dignitaries, how many men
respectable by their office, by their eminent qualities, and by the purity of their manners, are there not counted
by the Free Masons in the number of their brethren?.
[17] Central Intelligence Agency,
N ,
,
. (300102 ), . . ,
, . , 2004[3], . 235 [...] The good news are that with the
intervention of CIA the Greek Intell Dept regarding NRMs is closed down and the employees fired.
[18] . , , . , .
, 2008, . 131-202. , , . , . , 2009, . 217-229.
[19]
1836
6, . ,
, . , Akademische Druck- u.Verlagsanstalt, Graz- Austria 1968, . 882 [962].
[20] ,
, , , ,
,
Kann ein Christ Freimaurer sein? Diese Frage mu klar mit Ja beantwortet werden (FRIEDRICH-WILHELM
HAACK, Freimaurer, Mnchener Reihe, Evangelischer Presseverband fr Bayern, Mnchen 1978[4], . 41).
[21] . . , ,
. - -
( ), . , 2004, . 327-342
[22] Time to Get On With It ( Royal Arch Mason) New Zealand Freemason, . 38,
4 (2007) 34: Freemasonry in the 1700s did an amazing thing. It allowed all Christian denominations to work
together and after the de-christianisation of the ceremonies, allowed steady development to the situation today
where men of all faiths may sit and work together and doesnt society need that now! We dont need any more
fundamentalists of any faith telling us that their belief is the only true point of view; that their way is the only
way and so on.
[23] ., ., .78-84. . . ,
., . , . 182.
[24] ., , . 10, .
, . 48.
[25] . , ., . , . 173-177.
, .
[26] . . , .
, Texts and Studies VII (1988) 107-295.
[27] . , ( ),
, , 17, . 71 (- 1967)
49.50.
[28] (10 1930),
(8-23 1930),
1930, . 69: ,
, .
, , ,

16

 . ,
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,
.
[29]
Death of the Patriarch Meletios. Peasant born Prince of Christendom (By our Special
Correspondent) . , ., . 284 In every post he made no secret of his principles as
a conservative reformer, letting it be known in America that he would welcome a married episcopate, that would
not have to be drawn only from the failing reservoir of the monasteries, and that he could envisage short hair and
clerical dress as a substitute for the not very ancient monastic robe worn by the Orthodox priests of to-day [...]
If he desired the throne of Jerusalem, it was because he felt that he could spend the last years of his life in carrying
out the necessary and unwelcome reforms there.
[30] J.S.M. WARD, Freemasonry and the Ancient Gods, Simpkins, Marshall, Hamilton, Kent & Co,
London 1921, . 348 In the new age which is passing through the long-drawn travail of its birth, Freemasonry
will be there, as of old, to lay the broad foundations on which the new religion will be built. Errors and false
dogmas will pass away, and among them perhaps some which appear to our poor blinded eyes the most essential,
but the Real Truth will always remain for truth is eternal and the bases of truth are within our Order. Out of
them shall rise a new and better covenant once more, and still will Freemasonry remain to be as the Ark of the
Refuge when once more the waters of destruction threaten the earth long ages hence. . ..
, , . , 1986[5], . 114.
[31]
,
, 1950, . 19

.
. ,
, .
[32] G.W. PLUMMER, The Human Temple, Masonic Notes, . 10, . 4 ( 1919),
. 52 Esoterically and physiologically, the sexual glands in both men and women are modifications of a third
individuality termed by some, the neuter or assexus. This is that aspect of Deity, the enshrined God which has
been with each mortal unit sice its initial dip into Matter, the hermaphrodite Divinity by virtue of whose power
the Human Temple, male or female, becomes a source of creative power, able, even as the Gods, to create, devise,
originate and bring forth.

, , -,
, - .
[33] ,
, 1, , . ,
, 1977, . 110.
[34] , , , ,
. , 73, . . , . 43.
[35] E. LENNHOF- O. POSNER, Internationales Freimaurer-Lexikon, Amalthea Verlag, Wien-Mnchen
1975[2], .1257.1258 Diesen Zusammenhang weist allerdings auch die Geschichte der Freimaurerei nach. In
einem protestantischen Lande wurde sie geboren, und die meisten Logen finden sich in protestantischen Lndern.
Protestantischer Geist zeigt sich in der Freimaurerei nicht nur bei protestantischen, sondern auch bei anderen
Vlkern. Er durchbringt das Kulturleben aller Staaten. Die Bibel ist die einzige Erkenntnisquelle der Protestanten
in religisen Dingen, sie liegt auch auf den freimaurerischen Tempeln [...] Pater Hermann Gruber S.J. sieht in der
Freimaurerei die ,,esoterische Form der im brigen exoterischen, allgemeinen, liberalen, modernprotestantischen Bewegung. , .
[36] . . ,
, Amen.gr (28 2013 ), http://www.amen.gr/article13074
[37]
Council
on
Foreign
Relations,
Wikipedia,
http://en.wikipedia.org/wiki/Council_on_Foreign_Relations The CFR is considered to be the nation's "most
influential foreign-policy think tank". Its membership has included senior politicians, more than a dozen
Secretaries of State, CIA directors, bankers, lawyers, professors, and senior media figures [...] In the late 1930s,
the Ford Foundation and Rockefeller Foundation began contributing large amounts of money to the Council [...]
Beginning in 1939 and lasting for five years, the Council achieved much greater prominence within the
government and the State Department when it established the strictly confidential War and Peace Studies,
funded entirely by the Rockefeller Foundation.
[38] D. ROCKEFELLER, Memoirs, 2002, . 405: For more than a century ideological extremists at
either end of the political spectrum have seized upon well-publicized incidents such as my encounter with Castro
to attack the Rockefeller family for the inordinate influence they claim we wield over American political and

17

economic institutions. Some even believe we are part of a secret cabal working against the best interests of the
United States, characterizing my family and me as internationalists and of conspiring with others around the
world to build a more integrated global political and economic stucture; one world, if you will. If thats the
charge, I stand guilty, and I am proud of it.
[39] . , , 9 (1966) . 98.
[40] . , , 1964, . 31-36.
[41] John R. Mott - Biographical, Nobelprize.org,
http://www.nobelprize.org/nobel_prizes/peace/laureates/1946/mott-bio.html
[42] Phi Beta Kappa Society, Wikipedia, http://en.wikipedia.org/wiki/Phi_beta_kappa .
Wikipedia W.T. HASTINGS, Phi Beta Kappa as a Secret Society with its Relations to
Freemasonry and Antimasonry. Some Supplementary Documents. Richmond, Virginia: United Chapters of Phi
Beta Kappa 1965, . 5.
[43] S. KNAPP, The Genius of Freemasonry or A Defense of the Order, Granston & Marshall Printers,
1828, . 90.91: The Illuminati also, were first known in Germany - this is a beautiful name given to scholars
and philanthropists [...] A branch of the Illuminati is now found in this country under the name of the Phi Beta
Kappa. This society exists only as connected with seminaries of learning in the United States.
[44] CH. HRVEY, John D. Rockefeller, Jr., and the Interchurch World Movement of 1919-1920: A
Different Angle on the Ecumenical Movement, Churh History, . 51, . 2 ( 1982) 198-209.
[45] G. COLBY & CH. DENNETT, Thy Will be Done: The Conquest of the Amazon: Nelson Rockefeller
and Evangelism in the Age of Oil, Harper Collins, 1995. Seek God
http://www.seekgod.ca/mott.htm
[46] CH. HRVEY, ., . 202. These controversies have revolved largely around the kind of
religious and social liberalism Rockefeller wanted the churches to represent. Since his college days at Brown
University, he had deliberated on these matters. Handwritten notes for a talk he gave to the campus YMCA in
1894 drew a distinction between the essence of Christianity and beliefs simply required for membership in
various sects. "A Christian is a Christian no matter what church he belongs to,'' he insisted. "It is for us to follow
in His footsteps, to do good to the world and mankind, helping the weak and the oppressed and standing up for
the right and at length to inherit the everlasting life which is prepared for us; and this we can do only by obeying
the directions He has given".
[47] , . 200 The two activities coincided in that Rockefeller for several years had advocated
practical Christianity as the key to harmonious relations between capitalists and labor. He was guided in this
approach by Mackenzie King, who was his industrial adviser and soon was to become prime minister of Canada,
and by Ivy Lee, who was a public relations expert for his father and himself.
[48] , . 199.
[49] , . 198 Briefly stated, the truth is that Rockefeller's enthusiasm for the IWM not only led
him to ask his father to endow it with 50 to 100 million dollars, but earlier had led him to guarantee its bank
borrowing a million dollars beyond the underwritings of the participating denominations.
[50] , . 200..
[51] , . 201. The foundation would bind ministers of participating churches in a common
pension fund and unite the denominations' foreign and domestic activities. To his father he explained, "I do not
think we can overestimate the importance of this Movement. As I see it, it is capable of having a much more farreaching influence than the League of Nations in bringing about peace, contentment, goodwill and prosperity
among the people of the earth." Here Rockefeller reached the fullness of his vision of a great religious movement
that would restore class harmony within global capitalism. He would do for "the personal relation in industry"
what his father had done for its corporate organization.
[52] , . 206 This conflict is usually interpreted, like the IWM, in broad and general terms. Yet
it had a specific foundation in the struggle for control of the major denominations. The struggle was between
those who emphasized Christianity as a mode of personal salvation and those who stressed its role as the basis for
the harmonious social relations they believed were essential to industrial progress without revolution. There was
also the hidden issue of representative governance versus administrative consolidation. While Harry bore a highly
visible role in this well-publicized drama, Raymond facilitated some of the more covert technical arrangements.
[53] , . 204.
[54] , . 199 Yet Rockefeller retained the principal assets of the IWM-its field surveys-as the
basis for a new organization he hoped to endow that could replace the IWM for the purpose of unifying the
churches.
[55] , . 207.
[56] , . 199.208.
[57] , . 208 Harvard Idealist philosopher William Ernest Hocking's Re-Thinking Missions
(1932), the Inquiry's final report, called for the cooperation of all religions against secular political movements in
Asian countries. The volume was disavowed as syncretistic by most denominations, including Rockefeller's own
Northern Baptists.

18

[58] , . 208 However, for several years before that, he had redirected the activities of its staff to
serve one last personal attempt on his part to unify the world mission of the churches. He had not kept well
informed about the International Missionary Council, which Mott had organized in 1921 to carry on the work of
the 1910 Edinburgh Conference, although he had helped to finance it. Yet he used Mott's 1929 financial appeal
for that organization as a springboard for his own Laymen's Foreign Mission Inquiry.
[59] , . 208 After 1935 Rockefeller abandoned further direct efforts to unify the churches and
their outreach. Having built Riverside Church in New ork City in the late 1920s as a monumental model of local
church unity and as a national pulpit for Harry Emerson Fosdick, he erected the Interchurch Building adjacent
to it in 1959 to house the National Council of Churches and other cooperative agencies in this country. And he
financed the Ecumenical Institute in Geneva, Switzerland, shortly after World War I1 for the World Council of
Churches. Still, even within these ecumenical organizations and their constituent denominations, controversy has
continued over the personal or social gospel emphasis and over centralized or decentralized organization.
Rockefeller's role in these matters too long has been obscured, to the detriment of a better understanding of the
issues involved and of their relationship to other dimensions of the historical process.
[60] G. COLBY & CH. DENNETT, ., . 32 In December 1929, [John D. Rockefeller, Jr.]
Junior received an urgent letter from one of his most trusted envoys. John Mott had just returned from a tour of
Protestant missions in Asia, and he was quite agitated. Mott was a millenarian who hoped to hasten the Second
Coming by evangelizing the world "in this generation." But he was not a Fundamentalist; he believed that science
was the probing of God's mind, and the strident proselytizing he had witnessed among the Fundamentalist
missionaries in China deeply worried him. Unless more tolerance and social concern were shown by American
missionaries throughout the Third World, the missionaries would find themselves facing the same kind of angry
nationalistic reaction he had just witnessed.
[61] , . 33 To realize his vision, Mott became a shrewd fund-raiser among rich men like the
Rockefellers. He incorporated the sales pitch of a Wall Street broker [...] This concept of the transubstantiation of
money into an immortal soul bore a striking resemblance to the family's rationale for a perpetual Rockefeller
foundation; indeed, Standard Oil was Mott's organizational model. He incorporated the culture and methods of
corporations into the missionary movement. Over the years, millions of dollars poured into Mott's pursuit of a
streamlined, efficient evangelism.
[62] , . 33. To Gates, the growing cultural independence of the global market and the
accompanying spread of "English-speaking" Protestant missions bore evidence of "one great, preconceived plan."
A "study of the map of the world" disclosed to the cleric that the different missions were really a single "invading
army," whose "masterfulness of strategy and tactics, [was] controlled and directed by one master mind," God [...] If
Senior [Rockefeller] was put off by this unreconstructed Calvinist doctrine of predestination, Gate's emphasis on
the relationship between missionary efforts and commercial conquest had a more practical saving grace....
[63] A History of the Ecumenical Movement, 1517-1968, . R. Rouse St.C. Neil, WCC, Geneva
1993[4], . 341 Surely there has been no more hopeful development towards a real spiritual union of
Christendom than the ... Federation, which unites in common purpose and work the coming leaders of the Church
and State in all lands. . FR. PETER A. HEERS, The Missionary Origins of Modern Ecumenism;
Milestones Leading up to 1920, Uncut Mountain Press, Greece 2007, . 21-25.
[64] http://www.muratshrine.org/bios/truman.php . online ,
,
.
http://www.phoenixmasonry.org/10,000_famous_freemasons/Volume_4_Q_to_Z.htm
[65] ,
,
http://el.wikipedia.org/wiki/%CE%A0%CE%B1%CF%84%CF%81%CE%B9%CE%AC%CF%81%CF%87%CE%B
7%CF%82_%CE%9C%CE%AC%CE%BE%CE%B9%CE%BC%CE%BF%CF%82_%CE%95%CE%84
[66] . W. DENSLOW & H. TRUMAN, 10,000 Famous Freemasons,
. 3, Kessinger Publishing, . 299 In 1948 he became the first American president of the World Council of
Churches serving until 1954 [...] He was raised in Temple Lodge No 47, Greencastle, Ind. on Nov. 22, 1929; exalted
in Greencastle Chapter No 22, R.A.M. on Feb. 2, 1931; knighted in Greencastle Commandery No 11, K.T. June 2,
1931; received the 32o AASR on Dec. 5, 1929[sic] and honorary 33o (NJ) on Sept. 28, 1949.
[67] G. OLIVER, The Theocratic Philosophy of Freemasonry in Twelve Lectures, Masonic Publishing and
Manufacturing Co., New York 1866, . 148 The final Grand Lodge which shall be holden on earth will be
convened in the valley of Jehosaphat, or Judgement; when the captivities of Judah and Jerusalem shall be restored,
and all nations gathered together into one fold under one shepherd.
[68] Multifaith Statement in Advance of WCC 7th Assembly Ecumenical Press Service, 34 (October
1990) 41: We have to learn to recognize in our neighbours the presence of the divine spoken of in different ways
in different traditions: the Shekhinah in the Jewish tradition, the Holy Spirit of the Triune God to the Christians,
the Atman to the Hindus and Shikhs, the Ruh to the Muslims.
[69] Christianity Today (April 1984), 12
Orthodox Life 5 (September-October 1987) 31.

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[70] AL. PIKE, Morals and Dogmas of the Ancient and Accepted Scottish Rite of Freemasonry,
Charleston A.M. 5641 (=1881), . 718 Masonry propagates no creed except its own most simple and Sublime
One; that universal religion, taught by Nature and by Reason. Its Lodges are neither Jewish, Moslem, nor
Christian Temples. It reiterates the precepts of morality of all religions. It venerates the character and commends
the teachings of the great and good of all ages and of all countries. It extracts the good and not the evil, the truth,
and not the error, from all creeds; and acknowledges that there is much which is good and true in all.
[71] .. , ., . 115.
[72] , , E. LENNHOFO. POSNER, ., . 1303 Die Freimaurerei tritt fr eine unsichtliche Kirche, die Vereinigung der
sittlichen unter der gttlichen Weltregierung (Kant) ein.
[73] ALICE A. BAILEY, The Reappearance of the Christ, Lucis Publishing Company, New York & Lucis
Press Ltd., London 1948, . 121: Another thing that will happen will be that the ancient Mysteries will be
restored, the ancient landmarks will again be recognized - those landmarks which Masonry has so earnestly
preserved and which have been hitherto securely embalmed in the Masonic rituals, waiting the day of restoration
and of resurrection.
[74] , . 19. The churches in all countries have familiarised the public with the phrase "the
Kingdom of God"; the esotericists and occultists everywhere have publicised the fact of the Hierarchy during the
past century; [...] All this creates a unique preparedness which presents the Christ with unique opportunities and
unique problems. All these spiritual forces and many others, both within and without the world religions and the
philosophical and humanitarian groups, are working at this time under direction, are closely related and their
activities most intimately synchronised. They are all working together (even if this is not physically apparent)
because in the human family there are those at every stage of responsiveness. The forces of regeneration, of
reconstruction, of restoration and of resurrection are making their presence felt in all the many groups which are
seeking to aid and lift humanity, to rebuild the world ..

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