The Swedish Rite of Freemasonry

By: Margret S

Among these, the Swedish Rite stands out as a distinct and historically significant system, primarily prevalent in the Nordic countries of Sweden, Denmark, Norway, Iceland, and Finland, with a limited presence in parts of Germany and Spain.

This paper aims to provide Freemasons from other Masonic traditions with a comprehensive understanding of the Swedish Rite, delving into its historical evolution, unique structural elements, and enduring connection with the Swedish monarchy, encompassing both its historical roots and modern developments.

Introduction

Freemasonry, as a global fraternity, embraces a multitude of Rites, each with its own rituals, symbolism, and historical trajectory.

These diverse systems, while sharing core tenets of brotherly love, relief, and truth, offer varied approaches to Masonic education and fellowship. The Swedish Rite (Svenska Riten) represents one such distinct tradition, characterized by its eleven progressive degrees, its explicit Christian foundation, its unique ritualistic practices, and its close historical and contemporary ties to the Swedish Crown.

Predominantly practiced in the Nordic region, its specific characteristics often remain less familiar to Freemasons from other jurisdictions, such as those following the Anglo-American or Continental traditions.

This article seeks to bridge this gap in understanding by exploring the three fundamental aspects of the Swedish Rite: its historical evolution from its French origins to its finalized form, its unique hierarchical and ritualistic structure, and the profound influence of the Swedish monarchy on its development and prestige.

By examining these facets, Freemasons from diverse backgrounds can gain a deeper appreciation for the rich diversity within our global fraternity and the distinctive contributions of the Swedish Rite.

Historical Evolution of the Swedish Rite

The journey of the Swedish Rite from its initial introduction to its current form is a fascinating narrative of evolving influences, key personalities, and deliberate design.

A. Early French Influence (circa 1735-1761)

Count Axel Wrede-Sparre (1708-1772)

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Freemasonry was first introduced to Sweden in 1735, not through the influence of the Grand Lodge of England, as was the case in many other European countries, but through French origins.

Count Axel Wrede-Sparre (1708-1772), having received the three Craft degrees in France, founded the first lodge in Stockholm in 1735. This initial phase firmly established a French Masonic lineage in Sweden.

Further solidifying this connection, Baron Carl Frederik Scheffer (1715-1786) returned to Sweden in 1738 after a period in France, carrying a letter from Lord Derwentwater, then Grand Master of the Grand Lodge of France.

This letter granted Scheffer permission to establish and oversee lodges under the jurisdiction of the Grand Lodge of France, pending the election of a Swedish Grand Master, and he established the first Scottish Chapter in Stockholm in 1743, introducing early French Higher Degrees.

Despite a brief ban in 1738 by King Frederick I, Freemasonry soon regained favor. The culmination of this early French influence was the creation of the Grand Lodge of Sweden in 1761, which received its patents from the Grand Lodge of France and adopted rituals of French origin.

During this initial period, the Swedish Masonic system likely consisted of the three Craft degrees and some of the early higher degrees of French origin that were becoming prevalent in Europe at the time.

B. Influence of Carl Friedrich Eckleff (around 1759-1761)

Carl Friedrich Eckleff (1723-1786)

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A pivotal figure in the development of the Swedish Rite was Carl Friedrich Eckleff (1723-1786). Around 1759, a shift in sentiment began to emerge among Swedish Freemasons, with a growing affinity towards their German Protestant brethren.

This inclination, coupled with an interest in mystical and esoteric thought, led to the development of a distinctly Swedish Masonic system, increasingly tinged with mysticism, Rosicrucianism, and the Templar legend.

Eckleff played a central role in this transformation, founding a Chapter of Higher Degrees around 1759. His work was significantly influenced by Northern School mysticism and the philosophical and theological ideas of Emmanuel Swedenborg (1688-1772), although Swedenborg himself was not a Freemason.

When the Grand Lodge of Sweden was formally founded in 1761, Eckleff became its Deputy Grand Master and embarked on the task of reworking the existing rituals to align with this new Swedish direction.

A significant aspect of this reshaping was the adoption of the Templar legend from the German Strict Templar Observance, a prominent Masonic system in Germany at the time. The Swedish Rite, under Eckleff’s influence, considered Sweden as the IXth Province of the Strict Templar Observance.

C. Remodeling and Development (around 1766-1780)

By 1766, the higher degrees had become significantly integrated into the Swedish Masonic landscape, necessitating a remodeling of the Rite to accommodate their growing importance.

At this juncture, the Swedish Rite likely consisted of only eight degrees, with the final degree incorporating the Templar legend.

This period marked a consolidation of the Swedish system, moving further away from its purely French origins.

In 1780, the Rite underwent further rearrangement and remodeling, being divided into different classes, indicating a more structured and hierarchical progression through its degrees.

D. Duke Carl’s Contributions (late 18th – early 19th century)

Prince Charles of Södermanland (1748-1818), King Charles XIII

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The late 18th and early 19th centuries saw the profound involvement of Prince Charles of Södermanland (1748-1818), later King Charles XIII, in the development of the Swedish Rite.

Initiated into Eckleff’s Chapter in 1770, Duke Carl, who was fascinated by mysticism, became deeply invested in the higher degrees.

Recognizing the Duke’s stature and interest, Eckleff eventually ceded the administration of the higher degrees to him, reportedly selling him the necessary documentation. Under Duke Carl’s leadership, the Rite continued to evolve.

He is credited with adding two degrees to the nine that Eckleff had established, further emphasizing the Templar and Rosicrucian aspects of the system.

Duke Carl also became involved in the Inner Order of the Strict Templar Observance. His dedication and influence were crucial in shaping the final form of the Swedish Rite.

E. Finalization with the Order of Charles XIII (1811)

The Swedish Rite reached its current and definitive structure with the establishment of the Order of Charles XIII in 1811.

This Knightly Order, personally founded by King Charles XIII, became the highest distinction within the Swedish Masonic system. Membership in this prestigious order was limited to members who had reached the X degree of the Swedish Rite, signifying the culmination of the progressive degree system.

The creation of this Order not only finalized the eleven-degree structure but also cemented the close relationship between Swedish Freemasonry and the Royal House.

F. Modern Developments

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Today, the Swedish Order of Freemasons (Svenska Frimurare Orden) stands as the constituted body responsible for all Swedish Rite Freemasonry in Sweden and the western parts of Finland.

With a history spanning nearly 300 years and a current membership of approximately 14,000 in Sweden and 1,300 in Finland, it represents one of the oldest and most established fraternal orders in the region.

The Swedish Order is organized into a hierarchical structure comprising St John’s Lodges (degrees I-III), St Andrew’s Lodges (degrees IV-VI), and Chapters (degrees VII-X), along with research and stewards’ lodges.

Notably, the United Grand Lodge of England recognizes the Swedish Order of Freemasons as a Regular Masonic jurisdiction, underscoring its adherence to fundamental Masonic principles.

Structure of the Swedish Rite

The Swedish Rite presents a progressive, continuous, and homogenous system encompassing eleven degrees, a significantly more extensive structure than the traditional three Craft Lodge degrees prevalent in many other Masonic traditions. These eleven degrees are organized into three distinct divisions:

A. St John’s (Craft) degrees (I – III)

This first division aligns with the foundational degrees of Freemasonry recognized globally.

1st degree – Apprentice: The initial stage of Masonic initiation.
2nd degree – Fellow Craft: A period of further learning and progression.
3rd degree – Master Mason: The completion of the Craft degrees, signifying full membership.

These degrees in the Swedish Rite are closely related to the rituals found in traditional Craft Lodges, and the typical timeframe for a brother to be raised a Master Mason within the Swedish system is two to three years.

B. St Andrew’s (Scottish) degrees (IV-VI)

Building upon the foundation of the Craft degrees, this division introduces uniquely Swedish perspectives.

4th-5th degrees –Very Worshipful Apprentice and Fellow of St Andrew: These are often conferred together, representing a progression beyond the Master Mason degree with specific teachings related to the Patron Saint of Scotland and of this division.

6th degree – Illustrious Scottish Master of St Andrew: This degree further elaborates on the themes introduced in the previous St Andrew’s degrees.

These degrees follow the St John’s degrees in a manner akin to the Mark Master Mason and Royal Arch in other jurisdictions, possessing their own distinct rituals and requiring specific lodge rooms. A brother can typically attain the sixth degree within four to six years of his initial entry.

C. Chapter degrees (VII – X)

This division represents a significant progression into the higher degrees of the Swedish Rite, delving into more profound philosophical and spiritual concepts.

7th degree – Very Illustrious Brother: Also known historically as Knight of the East.
8th degree – Most Illustrious Brother: Historically known as Knight of the West.
9th degree – Enlightened Brother of St. John’s Lodge: Also referred to as Confident of St. Andrew or Perfect Templar.
10th degree – Very Enlightened Brother of St. Andrew’s Lodge: Also known as Knight Companion of the Red Cross.

These degrees share some thematic connections with rituals found in Great Priories and Supreme Councils in other Rites but possess their own unique rituals and are conducted in specifically designated lodge rooms.

Reaching the tenth degree in the Swedish Rite is a slow and continuous process, often taking 12-20 years after a brother’s initial entry as an Apprentice.

D. XI degree: Most Enlightened Brother, Knight Commanders of the Red Cross

This final and highest degree within the active structure of the Swedish Rite is almost exclusively reserved for officers in the Grand Lodge and Provincial Grand Masters. It represents a level of leadership and service within the Swedish Masonic Order rather than a degree attainable by all members.

The progression through these eleven degrees is intentionally slow and continuous, particularly in the higher degrees, emphasizing a deep and gradual assimilation of the Rite’s teachings.

A unique characteristic of the Swedish Rite is the use of different lodge rooms specifically designed for each division of degrees, enhancing the ritualistic experience and underscoring the distinct nature of each stage of Masonic development.

Furthermore, the Swedish Rite employs a unique way of working based on the lodge room, the ritual, and an individual examination in each degree, ensuring a personal engagement with the Masonic lessons.

A defining feature of the Swedish Rite is its explicit Christian foundation. The Rite is explicitly stated to be “based on the Christian faith” and “strictly Christian in inspiration”.

Consequently, membership requires all candidates to be men “with a Christian spirit,” and only Christians are admitted into the Swedish Rite. The meetings of the Swedish Order of Freemasons are conducted “in a Christian spirit,” and the journey through the degrees is intended to deepen a brother’s understanding of Christian principles and foster a relationship with fellow members grounded in a shared faith and a belief in God.

The Swedish Rite also places itself under the patronage of two Apostles, St Andrew and St John, further emphasizing its Christian identity.

Royal Influence on the Swedish Rite

The Swedish Rite boasts a unique and enduring historical connection with the Swedish Monarchy, a relationship that has significantly shaped its identity and prestige.

A. Historical Connection with the Swedish Monarchy

Duke Carl, who later became King Charles XIII (reigned 1809-1818), played a crucial role in finalizing the structure and rituals of the Swedish Rite. Even prior to his ascension to the throne, his deep involvement and patronage were instrumental in the Rite’s development.

Earlier, King Gustavus III (1746-1792) harbored an ambition to weaken the power of the old nobility and potentially envisioned the Masonic Order as a new form of meritocracy, further intertwining the Crown with the evolving Rite.

However, the most significant aspect of this royal connection is the tradition established by King Charles XIII: since his reign, all Swedish Kings have served as Grand Masters of Swedish Freemasonry, with the notable exception of the current monarch, King Carl XVI Gustav, who serves as the Protector of the Swedish Order.

This unbroken lineage of royal leadership underscores the profound and unique relationship between the Swedish Rite and the Swedish Crown.

B. Establishment and Nature of the Order of Charles XIII (1811)

The most tangible manifestation of this royal influence is the establishment of the Order of Charles XIII in 1811 by the King himself.

This Masonic Order, bearing the King’s name, was conceived as the “most conspicuous mark of our confidence” to be conferred upon the principal dignitaries of the Swedish Masonic society.

It is a real honorary Chivalric Order of the Crown, signifying the highest dignity attainable within the Swedish Masonic system. Membership in the Order is strictly limited to a specific number: twenty-seven Civil Knights and three Ecclesiastical Knights, totaling thirty members, excluding royal princes.

Admission to the Order requires candidates to have completed at least thirty-six years of age and to have reached the X degree of the Swedish Rite, highlighting its position as the culmination of the progressive system.

The King of the Swedes and his successors serve as the Grand Masters of this Order, with the heir to the throne holding the general direction thereof.

The very purpose of the Order, as outlined in the Manifesto and Statutes, includes exciting subjects to the practice of beneficence and perpetuating the remembrance of the devotion of the Swedish Masonic society to the King.

The insignia of the Order is a distinctive ruby-coloured cross, with specific symbolic elements on each side and surmounted by a golden crown, suspended from a red ribbon.

King, Carl XVI Gustav

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C. Modern Relationship

While the current King, Carl XVI Gustav, has chosen to serve as the Protector rather than the Grand Master, this slight deviation does not diminish the enduring royal connection.

The Order of Charles XIII remains a highly significant mark of distinction within the Swedish Rite, conferred upon deserving brethren who have achieved the highest levels within the Order.

This continued royal patronage underscores the unique position of the Swedish Rite within the broader Masonic landscape.

The Swedish Rite in Comparison to Other Masonic Traditions

Understanding the Swedish Rite requires comparing it to other prevalent Masonic traditions to highlight its distinctive characteristics.

A. Key differences from traditional Craft Lodges

The most immediate difference lies in the number of degrees: the Swedish Rite’s eleven degrees far exceed the three Craft degrees of Entered Apprentice, Fellow Craft, and Master Mason found in many other Rites.

Consequently, the pace of progression is significantly slower in the Swedish Rite, emphasizing a more deliberate and profound engagement with the teachings. Furthermore, the Swedish Rite’s use of different lodge rooms specifically for each division of degrees contrasts with the typical Craft Lodge practice of using the same room for all three degrees.

Finally, the Swedish Rite’s unique ritualistic work and the requirement of individual examination in each degree set it apart from the practices of many other Masonic systems.

B. Similarities and differences with other Rites

In terms of similarities, the Swedish Rite shares a mystical and illuminist spirit with the Rectified Scottish Rite (RSR), another European Rite with a strong emphasis on inner development and Christian mysticism.

Both Rites also have historical connections to Templarism and Rosicrucianism, although these themes have undergone a distinctly Swedish development within the Swedish Rite.

However, a crucial difference lies in the explicit Christian foundation of the Swedish Rite, a characteristic that distinguishes it from many other Masonic Rites, which may be more broadly theistic or allow for members of various faiths.

Finally, the unique and close relationship with the Swedish monarchy, particularly exemplified by the Order of Charles XIII, represents a notable distinction with few parallels in other Masonic jurisdictions.

The influence of thinkers like Emmanuel Swedenborg, while present in some “high degrees” of various systems, holds a particular significance in the historical development of the Swedish Rite’s higher degrees.

Conclusion

In essence, the Swedish Rite stands as a testament to a unique Masonic journey, forging its own path from French origins to a distinct Nordic expression.

Its eleven progressive degrees, marked by separate lodge rooms and individual examinations, offer a structured and lengthy path unlike many other Masonic traditions.

Rooted in an unwavering Christian foundation, it distinguishes itself within the broader Masonic landscape.

Furthermore, the enduring influence of the Swedish monarchy, culminating in the prestigious Order of Charles XIII, underscores a remarkable historical connection.

Understanding these specific characteristics of the Swedish Rite is crucial for appreciating the rich tapestry and diversity within the worldwide Masonic fraternity.

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