The Order of the Red Cross of Constantine

Constantine and Christian Knighthood

The Masonic and Military Order of the Red Cross of Constantine is an appendant body of Free-Masonry distinguished by its explicitly Christian character. Its entire philosophical system is built upon the historical and legendary narrative of the Roman Emperor Constantine the Great, specifically his conversion to Christianity, which the Order utilizes as a central allegory for its moral and spiritual teachings.

The Vision at the Milvian Bridge

The core narrative providing the Order with its name and philosophical framework is the legend of Emperor Constantine I (Flavius Valerius Aurelius Constantinus, c. 272–337 AD). The Order's rituals are based on the events of 312 AD, when Constantine was vying for control of the Roman Empire. According to the legend, before a decisive battle with his rival Maxentius at the Saxa Rubra and the Milvian Bridge, Constantine experienced a divine vision.

This vision, reportedly seen by both him and his army, was of "a pillar of light in the form of a special cross" appearing in the noonday sky. Emblazoned upon this cross was the Greek phrase “en toútōi níka”. This phrase is conventionally translated into the well-known Latin motto, In hoc signo vinces, or "In this sign thou shalt conquer".

Accepting this as a sign from the Christian God, Constantine ordered his soldiers to inscribe crosses on their shields and created a new standard to be carried before his army, known as the Labarum, which bore the sacred symbol. His subsequent victory over Maxentius was overwhelming.

Following this triumph, Constantine effectively ended the persecution of Christians by issuing the Edict of Milan in 313 AD, which proclaimed religious tolerance throughout the empire. The Order, therefore, exists to commemorate this "first elevation of Christianity from the position of a despised and proscribed heresy to that of a legally recognized and honored religion".

The "Masonic Adaptation" and Core Philosophy

The Order of the Red Cross of Constantine is, by its own definition, a Christian fraternal order. This makes it distinct from the foundational Craft degrees of Free-Masonry, which require only a belief in a monotheistic Supreme Being without reference to a specific religion. The Red Cross of Constantine is explicitly Trinitarian. Membership requires candidates to "profess a belief in the Trinitarian Christian Faith" as revealed in the New Testament.

The ritual and teachings of the Order employ a "greatly romanticized" version of Emperor Constantine. This is a deliberate pedagogical choice. One Masonic oration on the subject notes that the historical Constantine was a complex "grey character," and his use of a religious symbol to ensure victory was a common practice for Roman generals.

The purpose of the Order is not to provide a literal history lesson but to use this "embellished legend" as a powerful allegory for its members. While some external critiques have questioned its contribution to Free-Masonry, suggesting it "does not contribute any specifically Masonic elements", this analysis fails to grasp the Order's specific purpose. Its contribution is its specificity. For Masons who are also practicing Christians, the Order serves as a capstone. It is seen as the place where a "more comprehensive understanding of the hidden mysteries of Nature and Science in the Craft degrees will be found", implying that it reinterprets all prior Masonic symbolism through a final, explicitly Christian lens.

Symbolism and the "Secret Doctrine" of the Labarum

The central symbol of the Order is the Labarum, the standard that Constantine reportedly adopted. This was not a simple Latin cross but a banner consecrated by the "Name of Christ". It prominently featured the "Chi-Rho" Christogram, a monogram composed of the first two Greek letters of the name "Christos". This, not the cross, is identified as the "heavenly sign".

The ceremony of the first degree, Knight of the Red Cross of Constantine, "develops around the secret doctrine associated with the Labarum". While the exact nature of this doctrine is reserved for initiates, its placement in the Masonic system is strategic. Free-Masons encounter the cross in various forms throughout their journey (notably in the Rose Croix degree of the Scottish Rite). The Red Cross of Constantine's ritual claims to reveal the ultimate meaning of this symbol, linking it directly to the In hoc signo vinces moment, the person of Christ, and the triumph of the Holy Trinity. It is here that the ritual of the Knights of Saint John the Evangelist "promises the revelation of the 'ultimate objects of Free-Masonry'", delivered through this uniquely Christian allegorical framework.

"Faith, Unity, and Zeal" vs. "Constancy"

The official watchwords of the Order are "Faith, Unity, and Zeal". These are the principles upon which the Order is ostensibly founded. However, the Order also possesses a sophisticated and reflective internal discourse that critiques and deepens its own allegories.

One Masonic oration argues that in focusing on these watchwords, the Order "misses entirely perhaps its most important lesson" from Constantine's life. The author suggests the single, more appropriate watchword should be "Constancy," an attribute to which Constantine's name alludes.

The rationale for this critique is that Constantine's greatness was not simply in using a sign to win a battle—something any pagan general might do. His true virtue was his "constancy" after the victory. He was a "true convert" who spent the rest of his life using his imperial power to build the Church's infrastructure and fuse classical culture with Christian precepts. This internal analysis demonstrates that the Order is not a static body but one that encourages intellectual reflection on the deeper meaning of its foundational legend.

The Five-Degree System and Candidate Progression

The "Masonic and Military Order of the Red Cross of Constantine" is a composite system. Its full title includes the "Appendant Orders of the Holy Sepulchre and of St John the Evangelist". In total, five distinct degrees are conferred within this system, governed by different bodies and with a unique, non-linear progression.

A Non-Linear Journey

The structure of advancement within the Order is a key finding and is not intuitively sequential. A member does not simply progress from degree one through five.

• Step 1: A candidate is first admitted to the Order by receiving the First Degree (Knight-Mason) in a Conclave.
• Step 2: After this installation, the new Knight-Mason must subsequently be admitted to both Appendant Orders (The Order of the Holy Sepulchre and The Order of St. John the Evangelist).
• Step 3: Only after a member has received the First Degree and both Appendant Orders is he considered "entitled to advance" to the Second and Third Degrees of the main Order. These final two degrees are "chair degrees," meaning they are tied to holding senior office within the Conclave.

The Five-Degree System of the Constantinian Orders

The complex structure of the Order, its component degrees, and the bodies in which they are conferred are summarized in the table below. This system clarifies the distinct purpose of each stage of the candidate's journey.

The Five-Degree System of the Constantinian Orders

The Order of the Red Cross of Constantine (Degrees 1, 2, 3)

The three degrees of the main Order form the administrative and leadership core of the body:

• First Degree: Knight-Mason: This is the installation ceremony for all new members, who are admitted as Knights of the Red Cross of Constantine. The ceremony is described as "short and simple," focusing on the moral lessons of Constantine's legend. The candidate symbolically enters as a "Knight of Rome" desiring to embrace Christianity. The 'Conclave' is the name for the regular assembly of members in this degree, and all regular business of the Order is conducted within it.
• Second Degree: Priest-Mason (or Installed Eusebius): This is a "chair degree," meaning it is not a standard progression. It is generally conferred only upon a Knight who has been elected to serve as the Viceroy (the second-in-command) of a Conclave. The ceremony is performed in a 'College of Priests-Mason' and is described as "highly spiritual in nature".
• Third Degree: Prince-Mason: This is the final "chair degree," conferred only upon those elected to serve as the Most Puissant Sovereign (the presiding officer) of a Conclave. It is conferred in a 'Senate' and represents the symbolic pinnacle of the Order, with the Sovereign representing Constantine himself.

The Appendant Orders and the Chivalric and Spiritual Core

Conferred after the First Degree and before the Second and Third, the two Appendant Orders are considered "undoubtedly among the most impressive in the whole of Free-Masonry".

• 1. The Order of the Holy Sepulchre:
  • Ritual: This degree is conferred in a 'Sanctuary', with the presiding officer titled the 'Prelate'. The ritual is "long and complex".
  • Legend: The tradition asserts it originated with St. Helena, Constantine's mother, following her legendary discovery of the True Cross. The ceremony is "concerned with the three days which intervened between the Crucifixion and the Resurrection" and is symbolized by a vigil over the Holy Sepulchre.
  • Moral Lesson: A central duty enjoined on these Knights is the "performance of the seven works of mercy". These are the Corporal Works of Mercy, derived from the Gospel of Matthew and the Book of Tobit: to feed the hungry, give drink to the thirsty, clothe the naked, shelter the homeless, visit the sick, visit the imprisoned, and bury the dead.
  • Disclaimer: The Masonic Order is careful to note that there is "no connection, historically or ritually, between the Masonic Degree... and the mediaeval Military Order of the same name".
• 2. The Order of St. John the Evangelist:
  • Ritual: This degree is conferred in a 'Commandery' and is a "short ceremony of an overtly Christian character". Its primary symbol is the silver eagle, the traditional emblem of St. John.
  • Legend: It is founded on a tradition "concerning a remarkable discovery made at the ruins of the Temple at Jerusalem" and an "unsuccessful attempt to rebuild the Holy Temple".

These Appendant Orders function as a critical thematic and spiritual bridge. A Knight-Mason (1st Degree) is admitted based on his military-moral qualities. However, to be qualified for the "highly spiritual" leadership roles of Priest-Mason and Prince-Mason, he must first pass through the Appendant Orders. These degrees test his Christian virtue: first, his charity and compassion (the Seven Works of Mercy in the Holy Sepulchre), and second, his spiritual understanding (the discovery in St. John's). Only after proving his character in these charitable and spiritual realms is he deemed qualified to lead.

A History of the Modern Order

The user's query regarding "how it was for a setup" points to the factual 19th-century reorganization that established the Order in its present, globally recognized form.

Antecedents and Early Workings (c. 1780–1864)

While the Order's allegory is ancient, its modern Masonic history begins in the late 18th century. It was likely being "worked" (i.e., its degrees were being conferred) in England by 1780.

• It was first formally organized in the United Kingdom by Charles Shirreff around 1780.
• The Rancliffe Charter, which founded the Order, dates from 1796.
• It underwent a "re-organisation" in 1804 by Waller Rodwell Wright.
• Following this 1804 effort, the Order "was not very active" for the next six decades, though rituals were available for sale, suggesting it was dormant rather than extinct.

Key Figures in the 18th/19th-Century "Setup"

The establishment of the Order in its current form was not the work of one man but a succession of key individuals who organized, codified, and legitimized it. The confusion of names and dates (Robert Wentworth Little, William Henry Wright, William Henry White, Waller Rodwell Wright, and Lord Kenlis) is clarified by understanding their distinct roles.

Key Figures in the 18th/19th-Century "Setup"

Analysis of the 1865 Reorganization

The 1865 setup of the Order in its present form was a masterful piece of 19th-century fraternal engineering, combining esoteric ritual with savvy leadership recruitment.

• Robert Wentworth Little (The Architect): The "creation" and formal "re-organisation" of 1865 is owed to Robert Wentworth Little. Described as a "quirky Mason" and "grey character", Little was a clerk in the office of the Grand Secretary of the United Grand Lodge of England. He used this position to become a key figure in esoteric Masonry, founding both the Red Cross of Constantine (1865) and the Societas Rosicruciana in Anglia (SRIA) (1867). To lend his new body an air of antiquity, Little "vigorously claimed... he had not introduced a new order but revived an old one," using the dormant 1804 work of Waller Rodwell Wright as a (tenuous) link to the past.
• William Henry White / Wright (The First Figurehead): In 1865, the Grand Imperial Conclave was "reassembled for the election and enthronement" of William Henry Wright as Grand Sovereign. Several sources give his name as "William Henry White", noting he was elected in May 1865 and died in 1866.
• Lord Kenlis (The Noble Patron): Upon White/Wright's death, Little, the ritualist and clerk, made a brilliant strategic move. He recruited Thomas Taylour, Lord Kenlis (later Earl of Bective), a prominent nobleman, to become the second Grand Sovereign, an office he held from 1866 to 1874.

This was the "setup": a two-part maneuver. Little, the "wordsmith and mystic", provided the esoteric ritual and constitutional framework. But he needed legitimacy. He first installed White/Wright, a respectable Mason, as the figurehead. When he died, Little secured his masterstroke by bringing in high-status aristocratic patronage. The prestige of Lord Kenlis was "irresistible" to Victorian Masons. This combination of an "embellished legend" and noble leadership caused the Order to "spread rapidly," with over one hundred Conclaves chartered between 1866 and 1874.

It was also during this 1865 reorganization that the two Appendant Orders (Holy Sepulchre and St. John) were formally "added" to the system, creating the five-degree structure that defines the Order today.

Governance, Recognition, and the "Invitational" Question

Understanding the Order's modern structure and membership policies is crucial to defining its role within the larger Masonic world. This includes its governance, its relationship to other Masonic bodies, and the all-important question of its "invitational" status.

The Hierarchical Governance Structure

The Order operates on a standard three-tiered Masonic structure, which is consistent internationally:

• Local (The Conclave): The basic organizational unit is the 'Conclave'. This is the local assembly where Knights are installed and all regular business is conducted. It is led by a 'Most Puissant Sovereign'.
• Regional (The Division): Conclaves are grouped geographically into 'Divisions'. Each Division is governed by an 'Intendant-General', who is a senior Knight appointed by the national Grand Sovereign to oversee the health and administration of the Division.
• National / International (The Grand Body): Each country or region has a sovereign governing body.
  • England & Wales: The "mother" body is the Grand Imperial Conclave (GIC), headquartered at Mark Masons' Hall in London. It has supreme authority over its "Divisions and Conclaves Overseas" and is led by a 'Grand Sovereign'.
  • United States: The sovereign body for the United States, Mexico, and the Philippines is The United Grand Imperial Council (UGIC). This body is also led by a 'Grand Sovereign'.

Position within Free-Masonry, Recognition and Relationship

• Universal Prerequisites: The Order's recognition is non-negotiable and based on its prerequisites. To be eligible for consideration, a candidate must already be a Master Mason (in good standing with a regular Craft Lodge) and a Royal Arch Mason (in good standing with a Royal Arch Chapter).
• Relationship to the York Rite: The Order is not a part of the York Rite. The York Rite is commonly defined as comprising three bodies: the Royal Arch Chapter, the Royal and Select Master Council, and the Knights Templar Commandery. The Red Cross of Constantine is best defined as an "appendant," "allied," or "invitational" body. Its membership is drawn from the pool of senior York Rite Masons.

In essence, the Red Cross of Constantine is recognized by "regular" Grand Lodges as a legitimate Masonic organization for their members to join, but it is not governed by them. It is a sovereign organization that maintains a symbiotic relationship with Craft and Royal Arch Masonry, which provide its entire membership pool.

4.3. A Jurisdictional Divide: The Invitational and opened

• The "Invitational" Model (United States and others):
  • The Rule: In the United States, membership is explicitly and strictly "by invitation". An interested Mason cannot simply ask to join.
  • Membership Limits: This policy is enforced by the rule that "each Conclave has a prescribed membership limit".
  • The Rationale: This exclusivity is a deliberate choice. The Order in the US functions as an "invitational group" so that "candidates can be selected from the most active and most accomplished Masons". It allows the current "movers and shakers" of the Masonic community to "meet in an relatively informal setting... to discuss important" matters. This gatekeeping mechanism is designed to ensure a membership of high-quality, active, and influential Masons.
• The "Non-Invitational" Model (England & Wales):
  • The Rule: In the jurisdiction of the Grand Imperial Conclave (England and Wales), the policy is the exact opposite. Sources state unequivocally, "An invitation to join is not required".
  • The Process: Instead of waiting for an invitation, any Mason who meets the prerequisites (Royal Arch Mason and Trinitarian Christian) may apply. Interested parties are instructed to "speak to the recorder of the conclave" or "email The Divisional Recorder" for "details of how to join".
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This distinction is a fundamental finding. The snippets are not contradictory; they are describing two different, sovereign jurisdictions. The American branch (UGIC) has cultivated an identity as a highly exclusive, "invitational only" body for established Masonic leaders. The "mother" English branch (GIC) operates on a more open, application-based model, where the strict prerequisites—being a Royal Arch Mason and a Trinitarian Christian—are the only gates to entry.

The Role of the Red Cross of Constantine in Modern Free-Masonry

This analysis has examined the Masonic and Military Order of the Red Cross of Constantine and found it to be a complex, multi-layered organization defined by its specific historical allegory, explicit Christian requirements, and unique internal structure. It is a 19th-century "setup" built upon an 18th-century framework and a 4th-century legend.

Article By Antony R.B. Augay P∴M∴