# French Rite

The French Rite (French: Rite français) is one of the oldest masonic rites, and the most widely practiced in France and Belgium. It is the direct heir and one of the best preserved ritual of speculative masonry as practiced by the Premier Grand Lodge of London in the early 18th century. Today, it is primarily practiced by over 900 lodges of the Grand Orient de France with approximatively 45,000 Masons and also by the Grande Loge Nationale Française and other French obediances, making it the predominant rite in France, it is also worked in several other masonic jurisdictions worldwide.
The French Rite consists of seven degrees: three "blue" or craft degrees (Entered Apprentice, Fellow Craft, and Master Mason) and four additional Orders of Wisdom (Ordres de Sagesse), which were codified between 1781 and 1786 by the Grand Orient de France. It is characterized by its simplicity of ceremony, its emphasis on both tradition and progressive philosophical thinking, and its maintenance of practices from early speculative masonry that have been modified or abandoned in other jurisdictions.
Historically significant, the French Rite underwent several major transformations, notably in 1877 with the removal of religious requirements, establishing the principle of absolute freedom of conscience. Today, it exists in several variants, including the Groussier Rite, the Modern French Rite, and the Philosophical French Rite, each reflecting different approaches to masonic tradition and philosophy.
Unlike many other masonic rites, the French Rite maintains several distinctive features from early speculative masonry, including the placement of both Wardens in the West and the use of three large candlesticks in specific positions within the lodge. These characteristics, along with its historical development and philosophical orientation, make it a unique repository of early masonic practices while remaining adaptable to contemporary societal evolution.

## History
### Origins (1725-1750)

The French Rite traces its origins to the introduction of speculative Freemasonry in France around 1725. As recorded by Jérôme de Lalande in his "Mémoire historique sur la Maçonnerie" (1777), the first documented lodge was established in Paris by English Freemasons, including "Milord Dervent-Waters, the chevalier Maskelyne, d'Heguerty, and several other Englishmen." This lodge met at Hurre's tavern, an English establishment in the Rue des Boucheries. Within a decade, it had attracted between five and six hundred members, leading to the establishment of additional lodges including Goustaud's (run by an English lapidary), the Louis d'Argent lodge, and the Bussy lodge (later renamed Aumont lodge when the Duke of Aumont became its Master).
The earliest French masonic practices are documented in a 1737 police report commissioned by René Hérault, Lieutenant General of Police in Paris. The report, obtained through surveillance involving a police informant known as Mademoiselle Carton, provides the first detailed description of French masonic ceremony. This document reveals that early French masonic ritual closely followed English "Premiere Grand Lodge" practices, including specific elements such as: The examination of candidates left to their reflection in a darkened chamber for about an hour, The removal of metals and partial disrobing and other ritualistic practices still used to this day.
Despite opposition from both civil and religious authorities, including a police ordinance in 1737 and Pope Clement XII's bull "In Eminenti" in 1738, French Freemasonry continued to grow. By 1742, there were twenty-two lodges in Paris and a similar number in the provinces.

### Development and Codification (1773-1786)

A crucial period in the development of the French Rite began with the reformation of French Freemasonry in 1772-1773 and the formation of the Grand Orient de France (GODF). This reorganization established the principle of collective sovereignty of blue lodges and introduced the election of Worshipful Masters by secret ballot, marking a significant departure from previous practices. Between 1781 and 1786, the GODF undertook the systematic codification of ritual practices. This work was primarily led by Alexandre-Louis Roëttiers de Montaleau (1748-1808), who was initiated in 1774 at the Lodge of Friendship in Paris. The Chamber of Degrees (Chambre des Grades) was established to harmonize ritual practices while preserving their "ancient purity." This effort culminated in the adoption of standardized rituals for the three craft degrees in July and August 1785. A significant development occurred in 1784 when a group of 80 Brothers, including 27 GODF Officers, created the Grand Chapitre Général du Rite Français. This body was formally integrated into the GODF on February 17, 1786, by a vote of 39 to 7. The integration established a complete system of seven degrees: the three craft degrees plus four Orders of Wisdom (Élu, Écossais, Chevalier d'Orient, and Rose-Croix). The Orders were carefully structured to provide a philosophical progression while avoiding excessive "sacerdotal" elements.

### Revolutionary Period and First Empire (1789-1815)

The French Revolution and subsequent Napoleonic period brought significant challenges to the French Rite's development. While masonic activity was curtailed during the Revolution, the GODF resumed operations under the Consulate and Empire, experiencing what some historians describe as a "golden age." However, this period also saw the beginning of the rite's transformation. The emergence of the Ancient and Accepted Scottish Rite (AASR) in 1804 presented a significant challenge to the French Rite's system of high degrees. The attractiveness of the AASR's additional degrees, particularly the 30th (Kadosh) and 33rd degrees, led many chapters to transition to the Scottish Rite system. While the French Rite remained predominant in blue lodges, its Orders of Wisdom entered a period of decline that would last for nearly 150 years.

### Nineteenth Century Evolution

The nineteenth century brought significant philosophical and structural changes to the French Rite. Between 1849 and 1877, the rite underwent a fundamental transformation regarding its relationship with religion. In 1849, the GODF had adopted principles requiring belief in God and the immortality of the soul. However, in 1877, these requirements were removed, establishing the principle of absolute freedom of conscience. This decision led to a break in relations with the United Grand Lodge of England, which viewed this change as a deviation from traditional masonic principles.
From 1887 onward, physical trials and certain symbolic elements were gradually replaced by rationalist discourses. However, this period also saw the development of various paramasonic practices, including funeral ceremonies, spousal recognitions, adoptions, and white (public) ceremonies (Private white ceremonies and public white ceremonies). In 1922, new closing formulas were introduced that remain in use today.

### Modern Revival and Development (1938-Present)

A significant revival of the French Rite began under Arthur Groussier (1863-1957), who was initiated in 1885 at the Lodge L'Émancipation. As Grand Master of the GODF from 1925 to 1945, Groussier led a restoration of the rite's symbolic and initiatic character. His revised version of the ritual, adopted by the Council of the Order in 1938 and widely distributed in 1955, reintroduced many traditional elements while adapting them to contemporary sensibilities. The late twentieth century saw renewed interest in the complete French Rite system. In 1999, the GODF formally reconstituted the Grand Chapitre Général, restoring the original system of three degrees and four Orders of Wisdom. Today, the French Rite exists in several forms:
* The Modern French Rite (closest to the original English practice, Modern is an allusion to the premiere grand Lodge)
* The Groussier Rite (considered the most secular version)
* The Restored Modern French Rite (seeking to recover 18th-century practices)
* The Traditional French Rite (also known as the Franco-Belgian Rite, rituals that were preserved in Belgium and returned to France)
* The Philosophical French Rite (adopted by GODF in 2002)
The French Rite remains the predominant form of Masonry within the GODF and French Freemasonry as a whole, in the GODF is it practiced by over 900 lodges and around 45,000 Masons, the rite is also practiced as a Major Rite in most French Obediences. It has expanded beyond France's borders it is the dominant rite in Belgium, Luxembourg, and is practiced in South and North America, Southern and Central Europe, and Africa, demonstrating its continued vitality and adaptability to different cultural contexts.

### In Liberal Freemasonry

After the 1877 Great Schism, the Grand College of Rites of the Grand Orient de France decided on a new reform. This took place in 1879 and removed from the French Rite any formulas with religious connotations (such as the reference to the Grand Architect of the Universe and the duties towards God). An 1886 commission headed by Louis Aimable concluded an adogmatic form of the rite, giving it a hint of positivism — after this date the rite is known as the "Aimable French Rite". It underwent less important reforms in 1907, and then remained unchanged until 1938. In that year Arthur Groussier (Grand Master of the Grand Orient de France) began a new reform initiative in an attempt to return the rite to its roots after the sum of additions and suppressions which had rendered it hard-to-understand and soulless. The definitive version — known as the "Groussier French Rite" — was completed in 1955 under the authority of Paul Chevalier.
In the 1960s and 70s, several masons such as René Guilly sought the original essence of the French Rite and made a new attempt to reanimate its initiatory and symbolic character. René Guilly was the prime force behind the creation of a chapter of the Traditional French Rite, a chapter which still exists today within the National French Lodge. In 1974, another chapter was formed in Paris on the instigation of a member of the Traditional and Symbolic Grand Lodge of the Opéra. Through its offshoots, the latter led to the creation of a sovereign college of the Traditional French Rite, within a multi-jurisdiction framework.

### In Conservative Freemasonry

The French Rite is practiced in Conservative Freemasonry (recognized by UGLE), it is the most practiced rite by the Grande Loge Nationale Française(recognized by UGLE) it is also practiced by many conservative grand Lodges around the world.

## Structure and Degrees
### Overview

The French Rite consists of a complete system of three degrees plus four orders, seven total, called a organized in two distinct categories: the three "blue" or craft degrees worked in symbolic lodges, and four additional philosophical degrees known as the Orders of Wisdom (Ordres de Sagesse) worked in chapters. This structure was formally established between 1784 and 1786 when the Grand Orient de France (GODF) codified the rituals and established the Grand Chapitre Général.
Degrees/Grades and Orders of the French Rite :
| Category | Degree Name | Main Themes & Symbolism | Historical Development |
| Blue Lodge Degrees or Grades (Grades Symboliques) | 1° Apprenti (Entered Apprentice) | Transition from darkness to light, Rough ashlar symbolism, Cardinal virtues, First masonic tools, Initial moral instruction, Passivity, Past, Learning and Silence | First documented in French practice in 1737 through the Hérault police report |
| Blue Lodge Degrees or Grades (Grades Symboliques) | 2° Compagnon (Fellow Craft) | Liberal arts and sciences, Geometry and architecture, Letter G symbolism, Perfect ashlar, Five senses, Activity, Seeking to know thyself, Participation, Present | The discovery of the letter G was maintained as a second degree only aspect in the French rite |
| Blue Lodge Degrees or Grades (Grades Symboliques) | 3° Maître (Master Mason) | Third degree legend, Gather what is scattered, Master's tools, Future | Introduced to France circa 1730; formalized in current form by 1785 |
| Orders of Wisdom (Ordres de Sagesse) ||||
| Chapter Orders | 4th Order Élu (Elect) | Justice over vengeance, Discovery of Murderers, Moral transformation, Sword symbolism | Codified in 1784; revised during 1999 restoration of Grand Chapitre Général |
| Chapter Orders | 5th Order Écossais (Scottish) | Recovery of what was Lost, Completion of thirds degree legend cycle, Sacred geometry, Temple reconstruction | Name derives from early French masonic tradition; content unrelated to Scottish masonry |
| Chapter Orders | 6th Order Chevalier d'Orient (Knight of the East) | Babylonian exile themes Temple rebuilding Sword and Trowel Liberty and duty | Incorporated elements from multiple 18th century "Oriental" degrees |
| Chapter Orders | 7th Order Rose-Croix | Universal philosophy Ultimate truth seeking Humanitarian ideals Masonic synthesis | Selected as summit degree in 1784; heavily revised after 1877 secularization |
| Note: All degrees were codified between 1781 and 1786 by the Grand Orient de France ||||

### The Fifth Order (Le Ve Ordre)

The Fifth Order occupies a unique position within the French Rite system, created not as a degree for conferral but as a scholarly and administrative body. In the 1780s, as the Chamber of Degrees (Chambre des Grades) worked zealously to codify the symbolic grades and select high degree rituals, they systematically selected, eliminated, and merged various degrees to establish the four Orders of the French Rite: Élu, Écossais, Chevalier de l'Épée, and Rose-Croix. During this process, numerous grades were set aside, leading to the creation of a fifth Order within the Grand Metropolitan Chapter of the Grand Orient de France.
This Order was established as a venue for conversation, study, and ritual practice, containing "all physical and metaphysical grades." The extensive collection of 81 degrees was methodically organized into nine series: the first series encompassing the most primitive grades (such as Intendant of Buildings); the second series containing the Élu grades; the third series comprising intermediate grades without posterity; the fourth and fifth series consisting of Scottish grades that served as models for the Second Order; the sixth series including chivalric grades; the seventh series providing models for the Rose-Croix; the eighth series containing grades like Knight of the Temple and Knight of the Sun; and the ninth series encompassing alchemical, hermetic, and other grades.
The Fifth Order developed a simple but effective structure, which, while incomplete in 1784, became fully active by 1808. Its governance centered on the Council of Nine, composed of Chapter members holding the highest grades, supported by three honorary officers. The Order's documents were secured in an ark at the Council's meeting place, protected by two keys - one held by the Council's dean and the other by a Council member.
A class of proselytes, limited to 81 members selected from the Metropolitan Chapter, operated alongside the Council. These proselytes received instruction only in the knowledge and light contained within the first eight series. The Order's regalia, defined in the April 29, 1808 session, consisted of a white moiré ribbon with gold edges, bearing a distinctive medal. This medal, gilt for Council members and Honorary Officers but silver-plated for proselytes, featured an ouroboros encircling a radiant triangle containing the name of God in Hebrew characters, with the number 5 at its summit.
The Order's activities ceased around 1813, when Adam (President), Vérité (Surveillant), and the Cherubim (Council members) conducted their final meetings. The Order remained dormant for approximately 150 years until its revival through the French Chapter of the French National Lodge under René Guilly-Désaguliers's leadership. The Grand Orient de France later adopted this initiative with a new approach, aiming to standardize and create coherence in the pathways of an obedience whose blue lodges predominantly practiced the French Rite (all were administratively created under this designation before some requested authorization to cumulate rites from the Council of the Order).
Today, the Fifth Order maintains its original purpose of researching and deepening understanding of the grades at the "summit" of the Rite. The rituals resulting from the Grand Chapitre Général's work demonstrate that masonic erudition can be practiced effectively in both modest and grand settings - "in a Romanesque chapel as well as in a Gothic cathedral." This unique institution continues to serve as both a repository of masonic knowledge and a center for ritual research and development within the French Rite tradition.

### Historical Development

The Orders of Wisdom experienced a significant decline in the early 19th century when many chapters transitioned to the newly established Ancient and Accepted Scottish Rite. They remained largely dormant until their revival in the late 20th century. In 1999, the GODF formally reconstituted the Grand Chapitre Général, restoring the complete seven-degree system to active practice. Today, the Grand Chapitre Général oversees more than 200 Chapters and 5,000 members. It maintains close relationships with other chapter structures, as evidenced by the signing of the Lisbon Charter in 2011 by 27 Grand Chapters and the activities of the Ramsay Committee.

### Modern Variants

The French Rite exists today in several major forms, each representing different approaches to masonic tradition and philosophy. These variants emerged through various historical developments and reforms, particularly during the 19th and 20th centuries.
While there exist many variations, the major ones are:

#### Groussier Rite

The Groussier variant, developed by Arthur Groussier between 1938 and 1955, represents a significant attempt to restore traditional elements to the French Rite while adapting them to modern sensibilities. As Grand Master of the Grand Orient de France from 1925 to 1945, Groussier sought to counter the extreme rationalist simplification that had characterized the rite's evolution during the late 19th century.
Notable features include:
* Reintroduction of traditional opening and closing ceremonies
* Restoration of physical trials in initiation
* Return of certain symbolic elements while maintaining secular principles
* Integration of Anderson's Constitutions references
* Simplified but meaningful chamber of reflection practices
The Groussier version remains the most widely practiced form within the Grand Orient de France, representing a balance between traditional masonic symbolism and contemporary philosophical approaches.

#### Traditional French Rite

The Traditional French Rite (Rite Français Traditionnel or RFT) emerged from research conducted by René Guilly and colleagues in the 1950s, aiming to recover the earliest forms of French masonic practice. This variant is characterized by:
* Strict adherence to documented 18th-century practices
* Maintenance of traditional religious elements
* Preservation of original chamber of reflection procedures
* Complex symbolic interpretations
* Emphasis on historical authenticity
The RFT is practiced primarily within the Loge Nationale Française and certain lodges of the Grande Loge Traditionnelle et Symbolique Opéra, representing what its practitioners consider the most authentic form of early speculative masonry.

#### Philosophical French Rite

Adopted by the Grand Orient de France in 2002, the Philosophical French Rite represents a modern synthesis attempting to combine historical authenticity with contemporary philosophical perspectives. Its distinctive features include:
* Enhanced focus on philosophical interpretation of symbols
* Integration of humanistic values
* Maintained traditional forms with modern interpretations
* Emphasis on progressive social thought
* Balance between ritual practice and intellectual exploration
This variant reflects the Grand Orient's effort to create a version of the rite that speaks to contemporary societal concerns while preserving essential masonic traditions.

#### Jurisdictional Variations

Different masonic jurisdictions have adapted the French Rite to their specific needs and philosophical orientations:
| Jurisdiction | Primary Variant | Notable Characteristics |
| Grand Orient de France | Groussier/Philosophical | Secular orientation, social engagement |
| Grande Loge Nationale Française | Traditional | Maintains religious elements, regular practice |
| Grande Loge Féminine de France | Modified Groussier | Adapted for feminine practice |
| Grande Loge Traditionnelle et Symbolique Opéra | Traditional | Historical authenticity focus |
| Belgian Masonic Jurisdictions | Franco-Belgian | Preserved historical elements |

#### Comparative Elements

While these variants share common roots, they differ in several key aspects:
| Element | Groussier | Traditional | Philosophical |
| Religious References | Minimal | Maintained | Reinterpreted |
| Chamber of Reflection | Simplified | Traditional | Modified |
| Trials | Modified | Historical | Symbolic |
| Philosophical Emphasis | Moderate | Historical | Strong |
| Social Engagement | High | Limited | High |
These variations reflect the French Rite's adaptability while maintaining its essential character as one of the oldest and most historically significant masonic ritual systems.
The continued evolution and adaptation of these variants demonstrates the French Rite's vitality and relevance to contemporary masonic practice, while their coexistence illustrates the rite's capacity to accommodate different approaches to masonic tradition and philosophy.

### Jurisdictions

In continental freemasonry, 80% of lodges practising the French Rite belong to the Grand Orient of France, but it is also practised by some lodges in other jurisdictions such as the Grande Loge Traditionnelle et Symbolique Opéra, the Grande Loge Mixte de France and the Loge Nationale Française. It is also the official rite of the Grand Orient of Poland. In 1973, the GODF issued the patent of the French Rite to the Grande Loge Féminine de France, and so this jurisdiction developed a version of the Rite adapted to its specific needs.
In the Grande Loge Nationale Française, it is worked by approximately 10–15% of the lodges.
It has spread to Belgium, Luxembourg, Brazil, the Netherlands, Greece, Spain and Switzerland (and formerly in Louisiana), although outside France it is mainly a minority Rite (especially found in lodges founded by the Grand Orient of France).

### Spirituality

The French Rite is often felt to be the most 'lay' rite of Freemasonry practiced within the Grand Orient de France, an adogmatic jurisdiction which removed such traditional elements as the Volume of the Sacred Law and all mention of the Grand Architect of the Universe from the rite.
In the form practiced by the regular Grande Loge Nationale Française, it is the rite most similar to that of the 1717 Premier Grand Lodge [of London], one of the possible founding rites of Freemasonry, perpetuating several fundamentals (such as the position of columns J and B and of the candlesticks around the lodge carpet, the 2 brief blows and one longer blow, the moving of the right foot) which the "Antient" lodge later changed.