Bressler v. American Federation of Human Rights

44 F. App'x 303
CourtCourt of Appeals for the Tenth Circuit
DecidedJuly 26, 2002
Docket99-1581
StatusUnpublished
Cited by4 cases

This text of 44 F. App'x 303 (Bressler v. American Federation of Human Rights) is published on Counsel Stack Legal Research, covering Court of Appeals for the Tenth Circuit primary law. Counsel Stack provides free access to over 12 million legal documents including statutes, case law, regulations, and constitutions.

Bluebook
Bressler v. American Federation of Human Rights, 44 F. App'x 303 (10th Cir. 2002).

Opinion

ORDER AND JUDGMENT **

BRUCE S. JENKINS, Senior District Judge.

Plaintiffs brought this civil action within the district court’s diversity jurisdiction, 28 U.S.G. § 1332 (2000), seeking to impose a trust upon certain property of the American Federation of Human Rights, a Colorado non-profit corporation, and to require an accounting by the defendant corporate directors, as well as damages, injunctive relief and attorney’s fees pursuant to principles of Colorado law governing property disputes within fraternal and religious societies. 1 Defendants counterclaimed, seeking damages, injunctive relief and attorney’s fees based upon allegations of civil conspiracy, unlawful restraint of trade, and breach of fiduciary duty.

By an Order dated April 10, 1997, the district court dismissed the claims of the plaintiff “Order of International Co-Freemasonry Le Droit Humain, American Federation” for lack of standing, retaining the named individual plaintiffs as parties (Vera Bressler; Marian Brown; Annine Wycherley; Joy Mills, and James E. Voirol, hereinafter “the Bressler Plaintiffs”). The parties’ various claims were tried to the *307 district court without a jury during the week of April 14, 1997. On November 18, 1999, Judge Walker D. Miller entered His Findings, Conclusions and Order (“FC & O”) dismissing the Bressler Plaintiffs’ complaint with prejudice, granting judgment for nominal damages against plaintiffs Bressler and Voirol on defendants’ civil conspiracy claim, and dismissing the remaining counterclaims with prejudice. All requests for attorney’s fees were denied.

Plaintiffs appealed, filing a timely notice on December 14, 1999. This court has jurisdiction of this proceeding pursuant to 28 U.S.C. § 1291 (2000).

FACTUAL BACKGROUND

The Freemasons

Freemasonry, the largest and most widely established fraternal order in the world today, enjoys a long and colorful history. Rich in tradition and ritual, Freemasonry’s roots run deep. Born of the guild system of medieval Europe, Freemasons first shared a common craft — stone-cutters — but soon embraced members from various backgrounds who shared common ideals — fraternity, equality, peace, truth, virtue, enlightenment. Members gathered at their “lodges” (usually taverns and alehouses) to lend mutual aid and support, first to each other, and later, to all of humanity. Lodge meetings became social rather than business occasions, and on St. John the Baptist’s Day, June 24, 1717, at the Goose and Gridiron alehouse, four lodges in London joined in forming a “Mother Grand Lodge of the World,” soon to be known as the Grand Lodge of England, and elected their first Grand Master. Norman Davies, Europe: A History 633 (1996). This first Grand Lodge became the wellspring of Masonic organization and practice for all Masonic orders and lodges thereafter established in the United Kingdom and elsewhere in the world.

Freemasonry flourished in Eighteenth Century Europe, where it enjoyed the generous patronage of many among the aristocracy and the nobility of Prussia, Austria and France, and growing popularity among intellectuals and musicians. Voltaire became a Freemason at age 83. Haydn was a Freemason, as was Mozart, whose 1791 opera Die Zauberflöte (The Magic Flute) celebrates Masonic values, symbolism and imagery. See Jasper Ridley, The Freemasons: A History of the World’s Most Powerful Secret Society 112, 113-14 (2001); Jacques Chailley, The Magic Flute Unveiled (1971).

The history of Freemasonry intersects the history of our own Nation as early as the colonial and revolutionary eras. Benjamin Franklin was an enthusiastic Freemason, active for many years. Other Freemasons present at the founding of the Republic included George Washington, John Hancock, Paul Revere, and John Paul Jones. Ridley, supra, at 108-09.

Early in its history, Freemasonry laid claim to secret knowledge of great antiquity, to be shared only among its initiates. William Hutchinson, a Freemason writing in 1775, declared, “There is no doubt that our ceremonies and mysteries were derived from the rites, ceremonies, and institutions of the ancients, and some of them from the remotest ages.” William Hutchinson, The Spirit of Masonry 62 (rev. ed. George Oliver 1982). Freemasons share the Pythagoreans’ affinity for triangles and geometry, id. at 71-79 & n. 11,148-54; they embrace a doctrine of “Inner Light” that some ascribe to ancient Egypt at the time of the pyramids, or civilizations even older; 2 they find meaningful allegory in *308 the building of the Temple of Solomon in Jerusalem; and they subscribe to “Mysteries,” or bodies of esoteric knowledge, 3 attributed to ancient Egypt, Greece, and Jerusalem, as well as to the tradition of the Holy Grail. See generally W. Kirk MacNulty, Freemasonry: A Journey Through Ritual and Symbol (1991); Arthur E. Waite, A New Encyclopaedia of Freemasonry (1970); Albert G. Mackey, The Symbolism of Freemasonry (1869); cf. Christopher Knight & Robert Lomas, The Hiram Key (1996). They speak of “great secret systems of the Mysteries” or “ ‘noble orders of architecture,’ ie., of soul-building” found in many cultures, and posit that “behind all the great moral movements and developments in the history of humanity, have stood what St. Paul called the keepers or ‘stewards of the Mysteries,’ ” from whom issued “modern speculative Freemasonry.” Walter L. Wilm-shurst, The Meaning of Masonry 23, 24 (5th ed.1927). 4

Freemasonry has often been described as “ ‘a science of morality, veiled in allegory and illustrated by symbols.’ ” 5 Starting with the essential compass, square and volume of sacred law, 6 a “very rich and complex symbolic structure” plays a central role in Masonic study and practice:

[t]he Candidate for Masonry is introduced to that symbolic structure by participating in the ritual dramas, called “Degrees,” through which Freemasonry communicates its teaching of morality. The symbols are drawn, in part, from the practices of the medieval stone masons’ guilds; and as part of the task of administering Masonic activities the Grand Lodges perform a role as the custodian of those symbols. In practice, the Grand Lodges preserve this body of *309 symbolism and protect it from change;....

MacNulty, supra, at 6; see also Daniel Beresniak & Laziz Hamani, Symbols of Freemasonry (2000).

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44 F. App'x 303, Counsel Stack Legal Research, https://law.counselstack.com/opinion/bressler-v-american-federation-of-human-rights-ca10-2002.