Section 1

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THE ORDER
MILITIA CRUCIFERA EVANGELICA
FOUNDED ON HISTORY AND THEIR OWN MANIFES- TOES, AND ON FACTS, DOCUMENTS AND WRIT- INGS IN THE POSSESSION OF THE BRETHREN OF THE ORDER AT THE PRESENT DAY
ALSO
INCLUDING THE RULES AND REGULATIONS GOVERN- ING THE FRATERNITY AT PRESENT
IN FOUR PARTS
By COUNT ST. VINCENT SUPREME MASTER OF THE ORDER Prick $2.00
THE PHILOSOPHICAL PUBLISHING CO., ALLENTOWN, PA.
Reproduction of the Title Page of the Original Handbook Published by the Order in the Year 1906,
366-4 ‘ioe
THE ORDER
MILITIA CRUCIFERA EVANGELICA
(REGISTERED)
A Reprint of the Revised Manifes- toes First Issued by the Order in America Beginning With the Year 1902, Together With the Rules
and Regulations Now in Force.
ALSO
An Exposé of the Illegitimate Use of the Name of the Order for Unworthy and Ignoble Purposes.
Issued by
THE ROSICRUCIAN FOUNDATION
(REGISTERED)
BEVERLY HALL QUAKERTOWN, PA.
Vol. Il The Rosicrucian Brotherhood No. V1
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“THE INITIATES”
A Rosicrucian Magazine
Co Ot Soe OD Oe
VOL, | APRIL, 1908 NO. I OFFICIAL ORGAN OF
Tue INITIATES was the Official Organ of the MILITIA as shown by the Insignia at the upper right hand angle of the double triangle or Six-pointed Star.
THE LIBRARY ™ BRIGHA © YSUNG UNIVERSITY PROVO, UTAH
PREFACE
In response to the many requests from members of the ORDER MILITIA CRUCIFERA EVANGELICA we are happy to present a re- publication of four of the Manifestoes of the Order.
The first of these, [THE LUNENBURG MANIFESTO of 1530, is of particular interest, since it embodies much of the fundamental philosophy of the Militia. The SECOND MANIFESTO OF LUNEN- BURG, issued 68 years later, actually established the Militia as an ORDER and adds much of value to the earlier declaration. It is believed that a Third Manifesto was issued during this period, although the manuscript is not in the archives of the Order.
The first AMERICAN MANIFESTO was published under the au- thority of the Supreme Council in 1902. Its philosophy is identical with that first expressed in 1530. It represents primarily an endeavor to interpret in terms more ‘acceptable to the modern western world the underlying tenets and principles of the Order. The SECOND AMERICAN MANIFESTO was published in 1903, and bears to the earlier American document about the same relation- ship in principle as that which existed between the SECOND AND First LUNENBURG MANIFESTOES.
The earlier publications in 1902 and 1903 met with such an enthusiastic reception that the membership of the Order increased rapidly, with a resultant demand for a further elaboration of its principles. Consequently, in 1905, a volume, THE ORDER CRU- CIFERA EVANGELICA, was published in the form of a handbook of 198 pages. This book contained a history of the Order in Europe, the European Manifestoes, rules and obligations, and the earlier American Manifestoes. The entire edition was absorbed within a few months of printing. Since then much of the earlier material has been republished in pamphlet form and in the official magazine, Tue INITIATES. It is interesting to observe that while the Order is an entity in itself, its symbol and emblem form one of the seven of the Associated Fraternities, as shown on the cover of THE INITIATE, a reproduction of which is included herein.
is
FOREWORD
Webster’s Dictionary defines the verb ‘“‘plagiarize’’—‘‘to steal, or to use as one’s own, the ideas, words, writings, etc., of another.”
Plagiarism is one of the most contemptible of all forms of theft. It is a parasitic entity that draws its nourishment from the ideals and labors, aye, even the suffering and self-denial of others—many times of those who sacrificed their all, even life itself, in the accom- plishment of an idea or an ideal. Plagiarism often depends for its very existence upon the essences distilled from lies and misrepresen- tations.
The philosophies of true ancient lineage have suffered continu- ally throughout the centuries from the work of imposters, plagiar- ists and charlatans. Masquerading under self-appointed authority and usurped title, with counterfeited, self-invented and stolen ma- terial, as a claim to leadership, there are those in this country and of this century who have constituted themselves leaders of self- denominated “ancient orders,’’ under one name or another, and have established organizations with thousands of followers whose experience could only end in disappointment and disillusionment. We have no concern with the sin or folly of such people, but we are concerned with preserving the landmarks of the ancient mysteries and in defending the sincere aspirant from the injuries resulting from delusion.
We would be derelict in our duties were we to allow misrepre- sentation to go unchallenged, and we shall not be thus amiss. It is beneath our dignity as men to indulge in bitter personalities or personal denunciation, but in every instance in which plagiarism is brought to our attention in respect to any of the associated frater- nities, we shall publish the facts—and the reader shall be the judge.
The Miviria CRUCIFERA EVANGELICA suffered no plagiarism, to our knowledge, prior to 1933. During that year, and since, un- authorized use of the name has been frequent, and despite the pro- tests of the original organization, usurpation of our rights and lineage has been repeated.
That full knowledge may be had by all, we have added an Addendum hereto, wherein is given detailed information, and we refer the reader to the same at the end of this volume.
6
INTRODUCTION
The Sixteenth Century witnessed such a complete dominance by the Catholic Church of every phase of religious and philosophical activity, that to antagonize it meant death or worse than death. The Church was utterly intolerant. It permitted no freedom in the expression of thought that differed from tts own.
A group of men who deliberately chose to risk all that they held dear secretly organized under the name of MILITIA CRUCIFERA EVANGELICA, that their combined efforts might be directed to com- bat this religious tyranny and intolerance. ‘The circumstances which occasioned the organization and surrounded its early activi- ties influenced its perspective as an Order to such an extent that for a time it was sectarian in the sense that its primary purpose was opposition to the then dominant church. History indicates a strong sympathy for Luther, and it would appear that for a time the Order reinforced the activity of the Lutheran Church. How- ever, as conditions changed through the centuries, the Militia gradually became truly non-sectarian, and during its later history the religious faith of an acolyte has not been questioned. The - Order was established to militantly defend the principles of toler- ance and freedom. Its ideal, in its exoteric organization, was that of absolute and complete freedom of man to worship, without compulsion or restraint, at the altar which he himself chose.
There is no indication that the Militia was organized by the Rosicrucian Order, but research definitely establishes sympathy with its existence among those who are believed to have been Rosicrucians.
Tue MANIFESTOES OF LUNENBURG clearly establish principles and purposes which reflect the deep interest of the membership of the Militia in the mystical and philosophical teachings, and indi- cate definitely that the further purpose of the Order was to pre- serve these teachings from debasement. ‘To this end it defends its members today, as it has throughout its history, against the religious intolerance of any church or organization, regardless of whether its adherents are numbered in units of millions or threes. The Order has survived not because of its militancy; it has survived
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ORDER MILITIA CRUCTEREERRA EVANGE
through the centuries because of its underlying doctrines and phil- osophy. These are the principles of fundamental religion. ‘The teachings are those of mysticism; its work is in the interest of the immortalization of the Soul; its soldiers are for the defense of free- dom in matters of worship; its exoteric principle, the right of the few to protection from the domination of the many.
An expression of its ideal is embodied in the thesis of ‘“The Brotherhood of Man” by George Washington:
‘“As a member of an infant empire, as a philanthropist by character, and, if I may be allowed the expression, as a citizen of the great republic of humanity at large, I can- not help turning my attention sometimes to this subject, ‘How mankind may be connected, like one great family, in fraternal ties’, I indulge a fond, perhaps an enthusi- astic idea, that as the world is evidently much less bar- barous than it has been, its amelioration must still be progressive; that nations are becoming more humanized in their policy; that the subject of ambition and causes for hostility are daily diminishing; and in fine, that the period is not very remote when the benefits of a liberal and free commerce will liberally succeed the devastations and the horrors of war.”
THE LUNENBURG MANIFESTOES of the Sixteenth Century are basic, to any clear concept of the ideals and purposes of the Order. The history of activities of the Militia, either in foreign lands, or in America prior to the Twentieth Century, is not of interest to the purpose of the present publication. The present phase of the activity of the Order in America began in 1901, and was first announced in the AMERICAN MANIFESTO of 1902. The last 15 years of the Nineteenth Century had indicated that a period was beginning in which intolerance and bigotry must again be met mili- tantly and aggressively. It was evident that circumstances were developing that could only end in tyranny, unless men interested in the Principle of Freedom once more fought the forces that sought domination.
It was in 1901 that a group of men, many of whom were mem- bers of long established fraternal, mystical and philosophical orders, requested authority from the then International Supreme Grand Master, Count Quinotti, to establish in America Tue ORDER MILITIA CRUCIFERA EVANGELICA. Permission was
8
SCOR vrei nA CRUCIFERA EVANGELICA
granted in the same year. In 1902, the First AMERICAN MANI- FESTO was published, and this was followed in 1903 by the publi- cation of the SECOND AMERICAN MANIFESTO.
To avoid repetition as much as possible and to further illumi- nate the contents of all four of these Manifestoes, some changes in the text have been made. In such instances, however, the substance of the thought remains the same.
R. SWINBURNE CLYMER.
MANIFESTO
OrpDER MILITIA CRUCIFERA EVANGELICA LUNENBURG, 1530
Brethren, since we no longer can believe in the universal Catholic religion as taught us by our Priests, and, since we are not permitted to believe, nor to openly follow any other religious practice, we must, therefore, keep these, our meetings, secret from henceforth, admitting to our meetings only such as are well fitted to become brethren with us.
Thus we find that we must subscribe to a set of rules to govern us, and all who would join us must take oath to follow these rules throughout their lives, and to keep all things secret.
We believe that the Book of Revelation is written both within and without, and that it contains the secrets of true Alchemy and all Mystical wisdom. It shall be the duty of the brethren, both in our secret meetings and when alone, to study this book and seek its hidden meaning. We believe that the Pope is anti-Christ and only a man of sin like unto ourselves, and that he is no more holy or divine than Mahomet or any of the Prophets. We believe that all men should be free to follow the religious belief of their choice, without hindrance and without interference.
Also, like unto our Brother Paracelsus, it shall be our duty and our aim to search for:
First. The secret of the transmutation of metals, or the Maq- num opus, and apply to chemistry the usages of Kabbalism and of ancient astrology.
Second. The Universal Medicine, which includes the Catholicon, or Elixir of Life, and the Panacea, the first insuring to its posses- sor the prolongation or perpetuity of existence, the second restor- ing strength and health to debilitated or diseased organisms.
Third. The Philosopher’s Stone, the great and universal syn- thesis which conferred upon the Adept a more sublime knowledge than that of transmutation or of the Great Elixir, but on which both depend.
RULES
1. The membership of the Order shall not be limited. All men 10
wane vier ra aGeRWUCTRE RA’ EVANGELICA
who are able to prove themselves worthy and are willing to take upon themselves the Oath of Silence may join with us.
2. The initiation of Catholics shall be allowed. No man shall be permitted to question another concerning his religious faith. The Catholic shall not become a member as a Catholic, but as a man. Neither religion, matters of state, nor personalities shall be discussed from our platform. Men of all creeds and colors may become one with us so long as they are men.
3. The Master shall keep the name and address of every mem- ber on a special list so that he may know where to find each in case of need. One brother shall always be welcomed by another, but no visitation shall be longer than twenty-four hours, lest inhar- mony prevail.
4. If three or more brothers meet together, they shall not be empowered to elect a new member without the permission of the Master, unless such authority had been previously conferred upon them. ‘The Master alone shall have power to accept a new mem- ber.
5. The newly received member shall obey such Master until the death of that Master or the selection of a new Master, when his allegiance is automatically transferred to the new Master.
6. A father may not elect his son as a member of the Order. The son should be elected by a committee appointed by the Master.
7. Although many brothers may live in a city they may not make a brother, nor take one as their neophyte unless the Master give them full permission to do so. In all cases the applicant must first make application to the Master by giving his full name, country, occupation and other necessary information concerning himself. The Master will then choose his teacher.
8. Immediately after a brother has been accepted as an Acolyte by the Order he shall begin his study and training. He must first make oath to God, pledging himself not to use his secret art to offend God, nor to corrupt or destroy the empire (state), nor to become a tyrant through ambition or for other reasons, but always to appear humble, invariably asserting that the existence of such a secret art is only proclaimed by charlatans.
9. It is absolutely forbidden to make extracts from the secret writings or to have them printed, without permission from the Master; it is also forbidden the members to sign with the names or characters of any brother. It is forbidden, and punishable by death, for any brother to speak or write against a brother, the
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ORDER MILITIA CROCTPE RA EVANGEL
Arts, or the Order.
10. The Brethren may be allowed to produce the works of the Order and to discuss the secret writings only in well closed rooms, where no one but a brother may hear. Each brother must first give the sign of the degree to which he belongs.
11. It is not permitted for one brother to teach the secret of the Elixir of Youth to another until such other has proven, beyond a doubt, that he is worthy of the possession of such secret, and has the strength to resist using the secrets in an illegitimate manner for an unholy purpose.