A generally accepted, traditional definition of Freemasonry says it is a peculiar system of morality, veiled in allegory and illustrated by symbols (Emulation Ritual, Lewis Masonic, 1991, pp. 107-108).
    Translated into philosophical terms the definition takes the following meaning: Freemasonry is a conception of man demanding the pursuit of ethical goals oriented by transcendence in conformity with initiate modalities.
    Freemasonry is not an all-inclusive philosophical conception. Indeed it does not claim to answer the questions concerning all the fields in which philosophy is traditionally interested. On the contrary, Freemasonry provides a definite practical philosophy concerning man, his nature and his goals.
    In outlining its own image of man, Freemasonry has on purpose given up investigating all his possible aspects, thus limiting itself to taking into account only those related to his ethical perfectioning.
    This does not mean that the other aspects have no value for Masonic thought, but only that they prove minor and subordinate to the ethical ones. Just because Freemasonry lays great emphasis on the study of a particular aspect of man, its anthropology is by definition partial.
    It is just here that one can understand an important difference in comparison with religion: while every anthropology coming from a religion is, by nature, total, Masonic anthropology is partial.
    To restrict Masonic anthropology to the mere ethical perfectioning may give rise to the suspicion that Masonic thought is characterised by a materialistic immanentism.
    It is to avoid such a misunderstanding that we introduce the idea of transcendence, symbolised in Freemasonry by the Great Architect of the Universe (GATU), who has the exact function of ensuring the objectiveness of the shared values, from where the idea of Freemasons’ ethical perfectioning itself comes.
    The idea of the GATU is an essential point of reference in Masonic thought. It is at the root of the Masonic conception of ethic. A treatment of the ethical issue cannot therefore set aside from an in-depth analysis of the nature of the GATU, and of the various interpretations of it that have been given in the course of the history of Freemasonry.
    On a point of such remarkable importance there were misunderstandings giving rise to considerable difficulties in the understanding of the real relationship between Freemasonry and religion.
    To definitively clarify such a relationship it is necessary to ascertain whether Freemasonry is a religion or not. Freemasonry is a religion if, and only if, there is a Masonic God, distinct from all the other expressions of divinity. In any other case, Freemasonry is not a religion.
    Assuming such definition, let us consider the various meanings of GATU in the history of Freemasonry.
    Operative Freemasonry: The God of Operative Freemasons is the Christian God ontologically interpreted. Freemasonry therefore has a religion that is just Christian religion. Since it identifies itself with Christian religion, because of the definition given, it is not a religion. Freemasonry has a religion, but is not a religion.
    Speculative Freemasonry (The origins): The situation changes radically when we enter the phase of speculative Freemasonry, coinciding with its modern origins. The admission to Lodges of the accepted, that is of men who were not devoted to the material building of cathedrals, expresses the need of universalising Freemasonry.
    Such a need is acknowledged by Anderson’s Constitutions, which start a process of dechristianisation of Freemasonry. Yet this process has not to be interpreted as the renouncement of religion, but rather as the opening to all religions. For that reason Freemasonry is open not only to Christians, but also to men professing different religious faiths.
    In Anderson’s first Charge, concerning God and Religion, is indeed included the expression: “... .yet ‘tis now thought more expedient only to oblige them (the Freemasons) to that Religion in which all Men agree, leaving their particular Opinions to themselves.”
    In the philosophical field this need expresses itself in deism. Deism in its different acceptations essentially indicates a natural religion based on reason, and resulting from the intersection of all religions. The God deriving from it, is the deistic God.
    Anderson, therefore, replaces Christian religion, expression of a particular faith, with the universal religion of deism. He does nothing but replacing a religion with another religion, both of which have to be interpreted in their ontological meaning.
    Since the deistic God does not identify himself with a religion, according to the above definition he is the Masonic God. Thus Freemasonry not only has a religion, but it is a religion itself.
    Speculative Freemasonry (the present situation): The dechristianisation of Freemasonry, started with Anderson's Constitutions, is interpreted by many Freemasons as renouncement of religiousness.
    To avoid controversies on this point, the Grand Lodge of London, who issued the Constitutions, forbids any religious and political discussion in the Lodge, after the example of the Royal Society.
    Yet it did not succeed in avoiding a deep split in English Freemasonry. As a consequence, the Antients opposed the Moderns, and beside the Grand Lodge of London arose the Grand Lodge of England. At the root of such a split there is also deism, that is a way of conceiving religion, which is not shared by everybody.
    In 1813, the Act of Union between the two Grand Lodges which gives origin to the United Grand Lodge of the Antient, Free and Accepted Masons of England, among other things marks the overcoming of deism and the beginning leading to the statement that Freemasonry is not a religion.
    This is clearly stated in the Declaration on Freemasonry and Religion, issued by the United Grand Lodge of England in 1985, which will be the object of the following analyses. As such Declaration is essential to understand the relationship between Freemasonry and Religion, I report it integrally.
    Basic statement: Freemasonry is not a Religion, nor is it a substitute for religion. It demands of its members a belief in a Supreme Being, but provides no system of faith of its own. Freemasonry is open to men of all religious faiths. The discussion of religion is forbidden.
    The Supreme Being: The names used for the Supreme Being enable men of different faiths to join in prayer (to God as each sees Him) without the terms of the prayer causing dissension among them. There is no separate Masonic God - a Freemason’s God remains the God of the religion he professes.
    Freemasons meet in common respect for the Supreme Being as He remains Supreme in their individual religions, and it is no part of Freemasonry to attempt to join religions together. There is, therefore, no composite Masonic God.
    Volume of the Sacred Law: The Bible, referred to by Freemasons as the Volume of the Sacred Law (VSL), is always open at every Masonic meeting.
    The Obligations of Freemasonry: The obligations taken by Freemasons are sworn on or involve the VSL, or the book held sacred by those concerned. They are undertakings to help keep secret a Freemason’s means of recognition, and to follow the principles of Freemasonry.
    The physical penalties, which are purely symbolic, do not form part of an Obligation. The commitment to follow the principles of Freemasonry is, however, deep.
    Freemasonry compared with religion: Freemasonry lacks the basic elements of religion: it has no theological doctrine, and by forbidding religious discussion at its meetings, will not allow a Masonic theological doctrine to develop.
    It offers no sacraments, and does not claim to lead to salvation by works, by secret knowledge or by any other means. The secrets of Freemasonry are concerned with modes of recognition and not with salvation.
    Freemasonry supports religion: Freemasonry is far from indifferent to religion. Without interfering in religious practice, it expects each member to follow his own faith, and to place above all other duties, his duty to God by whatever name He is known. Its moral teachings are acceptable to all religions. Freemasonry is thus a supporter of religion.
    The above Declaration was issued by the United Grand Lodge of England, the most authoritative source in the formation of Masonic thought. It gains therefore the importance of a constitution that is binding for all the Grand Lodges recognised by the United Grand Lodge of England. Just for this reason it has to be thoroughly examined.
    Already in the Basic Statement it is clearly stated that Freemasonry is not a religion, thus putting an end to all the misinterpretations which, up to then, had characterised the relationship between Freemasonry and religion. Indeed, the following sentences are included in it:

• “Freemasonry is not a religion, nor it is a substitute for religion.”
• “...It is no part of Freemasonry to attempt to join religions together. There is therefore no composite Masonic God.”
• “Freemasons meet in common respect for the Supreme Being.”