complete with constitutions and laws, elections, and representatives". In other words, the micro-society set up within the lodges constituted a normative model for society as a whole. This was especially true on the continent: when the first lodges began to appear in the 1730s, their embodiment of British values was often seen as threatening by state authorities. For example, the Parisian lodge that met in the mid 1720s was composed of English Jacobite exiles. Furthermore, freemasons all across Europe explicitly linked themselves to the Enlightenment as a whole. For example, in French lodges the line "As the means to be enlightened I search for the enlightened" was a part of their initiation rites. British lodges assigned themselves the duty to "initiate the unenlightened". This did not necessarily link lodges to the irreligious, but neither did this exclude them from the occasional heresy. In fact, many lodges praised the Grand Architect, the masonic terminology for the deistic divine being who created a scientifically ordered universe. German historian Reinhart Koselleck claimed: "On the Continent there were two social structures that left a decisive imprint on the Age of Enlightenment: the Republic of Letters and the Masonic lodges". Scottish professor Thomas Munck argues that "although the Masons did promote international and cross-social contacts which were essentially non-religious and broadly in agreement with enlightened values, they can hardly be described as a major radical or reformist network in their own right". Many of the Masons values seemed to greatly appeal to Enlightenment values and thinkers. Diderot discusses the link between Freemason ideals and the enlightenment in D'Alembert's Dream, exploring masonry as a way of spreading enlightenment beliefs. Historian Margaret Jacob stresses the importance of the Masons in indirectly inspiring enlightened political thought. On the negative side, Daniel Roche contests claims that Masonry promoted egalitarianism and he argues that the lodges only attracted men of similar social backgrounds. The presence of noble women in the French "lodges of adoption" that formed in the 1780s was largely due to the close ties shared between these lodges and aristocratic society. The major opponent of Freemasonry was the Roman Catholic Church so that in countries with a large Catholic element, such as France, Italy, Spain, and Mexico, much of the ferocity of the political battles involve the confrontation between what Davies calls the reactionary Church and enlightened Freemasonry. Even in France, Masons did not act as a group.