Freemasonry is a post-collegiate mostly-all male fraternity dedicated to the social development of the member to form a broader sense of the self and their community.
Now that we have survived the elections, where we were incessantly told what is wrong with America, perhaps it is time to reflect on what is right with it. I realize there are still hard feelings on both sides of the political spectrum, but we should shake it off and begin by thanking God we had a peaceful transition and not a bloody military coup like some countries experience. It proves the system works. We have had more than enough scurrilous rhetoric which shows how embarrassingly barbaric we can become, let’s try something more positive instead.
Many people see our cultural diversity as our weakness, particularly our opponents. Actually, it is our strength. First, it proves people of all religious, ethnic and racial types can live and work together. We may have disagreements because of our cultural backgrounds but it also brings a lot of ideas and innovations to the table. It is remarkable to see people of diversity work together be it in the classroom, playing field, workplace, or to defend their country. Frankly, this mystifies our enemies.
One American trait that is often overlooked or taken for granted is our philanthropy. When havoc strikes, people look to the United States first for help. We are generous to a fault and I believe this is again due to our cultural diversity. Not only do we contribute with our pocketbooks, but with our hearts and hands. How many times have you seen Americans drop what they are doing and rush to the aid of someone else? It is in our DNA. In 2010 alone we made substantial contributions in the Chilean miner rescue, the Haitian earthquake disaster, as well as the earthquake in Peru; all of this while we simultaneously cleaned up after the Gulf coast oil spill, and continued to fight the War on Terrorism.
We are a country with plenty of natural and man-made resources. Some would say we foolishly waste our resources, and they may very well be right. Our record for waste and pollution is well known, but so is our ability to overcome such problems and do what is right, not just for the United States, but the world overall.
We have some of the most intelligent, energetic, and creative people on the planet. Why? Because our free enterprise system encourages people to take risks, express themselves, and encourages innovation and exploration.
It all comes down to the U.S. Constitution, a brilliant document which defines how we are governed. Without this document, God knows where this country would be. In all likelihood, there would be no “checks and balances,” there would be no individual liberties, and no sense of empowerment in its citizens. Consequently, we would probably not be as philanthropic as we have been, nor would we be the defenders of freedom in the world.
As a country, we are certainly not perfect. For example, we are much too reactive as opposed to proactive for my liking; we still struggle between social classes, and; we are too tolerant of injustice, not to mention our social graces are lacking. Regardless, I have seen a lot of systems in other countries, and we look pretty darn good when you compare us to others.
What is right with America? Our freedoms and liberties, our people, and our system, thanks in large part to a little piece of paper called the U.S. Constitution. This is why all of us, not just our officials, must always be vigilant to preserve, protect and defend it.
Now if we could just do something about common sense…
Keep the Faith!
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Tim Bryce is a writer and the Managing Director of M. Bryce & Associates (MBA) of Palm Harbor, Florida and has over 30 years of experience in the management consulting field. He can be reached at timb001@phmainstreet.com
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It comes from C.E.M. which is the Freemasonry Regular Traditional base in Portugal and provides training for the initial and continuing the Freemasons essentially Installed Masters and Master Masons to have sufficient knowledge and performance in different OO.. ‘ EE.´. EE.. ‘ (Órgãos de Estrutura) and the organizations that belong or will be associated with Freemasonry. (Translated from the Portuguese.)
The “Masonic Study Center Reward Fernando Pessoa” is annually attributed and is destined to reward authors of academic essays or other investigations in FREEMASONRY matters.
Regulation
The Regulation for “Masonic Study Center Reward Fernando Pessoa” coming into force for the 2011 edition is the following:
Article 1
1. The “Masonic Study Center Reward Fernando Pessoa” is set up, attributed annually, and is destined to reward authors of academic essays or other investigation in Regular and Traditional Freemasonry matters.
2. The reward also includes all essays from the several social science subjects which objective is the study of world Masonic history or the strengthening of Portuguese national Masonic history.
Article 2
1. Any national or foreign author of any age may compete.
2. Essays of collective authorship will be accepted.
3. Any competitor or group of competitors can only present one essay.
4. There will only be accepted essays written in Portuguese, English, French and Spanish, which constitute the official languages of the Reward.
5. There will only be accepted the essays of the authors who present a statement which attest that:
a) Between the date of original publication in any stand and the limit of the time of delivery to this contest, there will be no more than three years.
b) The essay has not received any reward until the limit of the time of delivery of the candidature to “Masonic Study Center Reward Fernando Pessoa”.
Article 3
1. The competing essays, written in spaces of two, shall be presented in four exemplars (one original and three copies) and delivered to “Centro de Estudos Maçónicos Fernando Pessoa”, or mailed until December, 22nd, 2010. A CD with the essay in digital format must be attached.
2. Conjointly, and in a closed envelope properly identified, shall be mailed the statement mentioned in the previous article, the personal and scientific curriculum, the address and other means of contact of the competitor or, should the essay be of collective authorship, each of the competitors.
3. The originals of the essays, the copies and the envelope containing the statement and the identification of the author or authors, shall be entered within the term indicated in number one through traditional mail service to APARTADO 1018, 5300-999 BRAGANÇA, Portugal, in a single envelope mentioning “Prémio do Centro de Estudos Maçónicos Fernando Pessoa”.
Article 4
1. The Jury that will judge the candidatures will be designated annually by the President of “Centro de Estudos Maçónicos Fernando Pessoa”, within the 30 days after the limit of the time of delivery of the essays, integrating three studious or other recognized specialists in the scientific field concerning this Reward.
2. Each member of the Jury has right to one vote.
3. The President of “Centro de Estudos Maçónicos Fernando Pessoa” will also designate a secretary for the Jury who will not have any right to vote.
Article 5
1. The members of each Jury will elect a President among them.
2. After establishing the Jury, its elements will decide previously of the admissibility of the competitors regarding the thematic compatibility of the essays with the object of the Reward and the rules of this present Regulation.
3. The essays that are not admitted to this contest will be returned to its respective authors.
4. The essays received and admitted to this contest will not be returned to its authors, but will integrate the pile of “Centro de Estudos Maçónicos Fernando Pessoa” ’s Library after the Jury’s deliberations.
Article 6
1. The Jury will appreciate the essays admitted to the contest, classifying them by order of quality.
2. The classification which the previous number is referring to will account for the originality and the scientific quality of the essays, the nature of the sources, as well as the methodology of its treatment and the expositive capacities of the authors.
Article 7
1. The Jury will attribute the Reward to the first classified and an Honorable Mention to the second classified. Their names and the titles of the winning essays will be revealed to public in September, 2011.
2. The Reward or the Honorable Mention will be able to attribute ex-aequo. In the first case, or in case of the winning of a collective authorship, the respective quantitative will be divided among the winning competitors.
3. The Jury will be able not to attribute the Reward, justifying it an official report.
4. The Jury’s decision, which is by majority of votes, is final and unchangeable.
5. The members of the Jury have the duty of secrecy in regard of the content of the meetings and the sense of vote of the rest of the members.
6. The final official report, written by the Jury’s secretary and approved by the Jury, will express the result of the deliberations taken, and will be able to be shown to the competitors who apply for it under a justified motive; as component of the official report there are all documents which contain elements of proof regarding the decisions of each of the Jury members every time there should not be unanimity in the attribution of the Reward or the Honorable Mention.
7. The “Centro de Estudos Maçónicos Fernando Pessoa” will be able to, freely, publish the winning essays, as they became part of its pile. The authors, from the moment they put in for the competition, will allow this to happen and will have no rights over the winning essays.
Article 8
The “Masonic Study Center Reward Fernando Pessoa” is set up by an amount of money, 250 (two hundred and fifty) euros, eventually being brought up-to-date.
Article 9
The delivery of the Reward and the Honorable Mention to rewarded authors will take place in a public ceremony within thirty days after the publication of the Jury’s decision.
Article 10
1. The regulation of the Reward can be altered by initiative of the Grande Loja Nacional Portuguesa (National Portuguese Grand Lodge) that supports legally the “Centro de Estudos Maçónicos Fernando Pessoa”, in terms of the following numbers.
2. The alterations that may be introduced in the regulation during the period between the limit of the time of delivery to a contest and the final decision of the Jury, will not be able to be applied to that edition of the Reward.
3. The alterations that will occur are automatically integrated in the text of the Regulation of the Reward let out in the electronic mail www.cemfp.org, starting on January, 31st, of each year.
Figures often beguile me, particularly when I have the arranging of them myself; in which case the remark attributed to Disraeli would often apply with justice and force: "There are three kinds of lies: lies, damned lies and statistics." - Mark Twain - from the North American Review
I was plugging in some numbers from the MSANA recently to update myself on the trend in membership from my original analysis in 2007, the results of which I published in the piece “So what? The Dynamic of Masonic Membership.”
In it you may, or may not want to, recollect the trend of membership numbers from 1960 to a projected 2010. In the piece, the numbers ran in a more or less steady declination of 20% per decade at an increasing clip.
Given our proximity to the fiscal 2010/2011 calendar, I wanted re-calculate the numbers for 2010, and there is some good news to report, but not without a dire observation.
In the last 10 years, the original work projected a 29% decline, but a recalculated 2010 projection (adding in 1999 in lieu of 2010’s numbers) value comes back at only 26% declination. A 3% change is not enough to turn the tide, but it may offer a glimpse of a changing trend which might push out further projected losses based on continued work to increase that change. Or, the 3% change might just represent a smaller pool from which to pull total losses from, reflecting the overall drop in membership – Fewer members to lose from equating to a lower members loss.
The numbers trued up like this:
1999 to 2000
1,902,588 1,841,169 -61419 -3.2%
2000 to 2001
1,841,169 1,774,200 -66969 -3.63%
2001 to 2002
1,774,200 1,727,505 -46695 -2.63%
2002 to 2003
1,727,505 1,671,255 -56250 -3.25%
2003 to 2004
1,671,255 1,617,032 -54223 -3.24%
2004 to 2005
1,617,032 1,569,812 -47220 -2.92%
2005 to 2006
1,569,812 1,525,131 -44681 -2.84%
2006 2007
1,525,131 1,483,449 -41682 -2.73%
2007 to 2008
1,483,449 1,444,823 -38626 -2.60%
2008 to 2009
1,444,823 1,404,059 -40764 -2.82%
Total Decrease -498,529
– 26% 1999 – 2009
Equating to a 26% net loss – less than the two preceding decades, 1990 – 2000 and the projected 29% at the time of writing the original piece in 2007, which is good news. However, before celebrating, the total loss still represents the overall change in data to fall into the established parameters of an in excess of 20% loss moving into the second decade of the 21st century.
An interesting note, the Grand Lodge of New Mexico and the Grand Lodge of Rhode Island both held positive gains in the 2008/2009 fiscal years with increases of 16 and 143 new members (respectively) over their loss, so clearly these two states are doing something in the right direction.
In the original, I made this observation:
The overall calculation led to an extrapolation, if the fraternity lost on average 560,152 members, per decade – from 2010 to 2020, our national number of members would be under 1 million members at 738,303. In ten more years 2020 to 2030 our national member base would be 178,151.
With the data trending in that manner from 1999 to 2009, it would seem that the observation is bearing out with little change, the 20%+ drop rate is trending right as predicted.
OK, maybe the title is presumptive, but I couldn’t resist the hook especially given its coming from the Scottish Rite.
Where it comes from is a review that mentions the iconic Bruce Dickinson, of Iron Maiden fame, and the intelligent and modern Alchemist – Timothy Hogan, both very good company to be in.
This is a great little book. A non-Mason friend saw it on my table and asked to borrow it. He brought it back two days later, asked some questions, and told me he was going to petition the lodge in his home town. I enjoyed all the essays in the book, but especially XVII, on the E.A. Tracingboard. I am a bit more optimistic (or perhaps a bit more in denial) than Bro. Stewart when it comes to the future of the fraternity, but no one can deny his essays are thought-provoking and powerful.
My thanks to the AASR and to Br. Tresner for the kind review and, from the sounds of it, the soon to be brother it will make.
Imagine what it could do on your coffee table. The Masonic Traveler is available on Amazon.
The first issue of The Texas Prince Hall Freemason is out and it is impressive. Grand Editor Brother Burrell D. Parmer deserves much credit for putting together a great mix of wonderful pictures and great stories.
The Prince Hall Grand Lodge of Texas used to have a publication of the printed variety as many other jurisdictions in Prince Hall and Mainstream Masonry still do today. The printed publication is more costly to produce and more difficult to distribute than an electronic publication and because of that fact Prince Hall Texas’s printed publication gradually faded away into oblivion.
But Grand Master Wilbert M. Curtis was determined that his Grand Lodge publication be revived in some manner. After much discussion it was determined that the best vehicle to revive this needed communication tool would be an E-Publication attached to the Grand Lodge website. The days of a large number of Brothers not having E-Mail has gone by the boards and any Lodge in the state has the capabilities to print out a Texas Prince Hall Freemason for any Brother in need.
Unlike some Grand Lodge publications I have seen that are a shill for the Grand Lodge and/or mainly a distribution of “what’s happening in your Lodge,” The Texas Prince Hall Freemason has a wide variety of content, from Masonic happenings across the state like cornerstone laying, special days of celebration and charitable endeavors to philosophical, inspirational and educational stories. There is an article on Prince Hall Texas’s first Latino Worshipful Master; a book review, an article on what the Guild is doing and a Historical Corner. There are editorials on how to increase membership and grow a Lodge.
There are articles outside the jurisdiction – one on the new Prince Hall monument erected on the Cambridge, Massachusetts Common and another on the remembrance of Connecticut’s first recognition of Prince Hall written by a Connecticut Brother.
The publication is 43 pages long and it is chock full of pictures, photographs that were professionally taken. The article on Texas Celebrates Prince Hall Americanism Day is a collage of six pictures taken from various jurisdictions in the state and overseas. The next quarterly publication of the Texas Prince Hall Freemason could very well be 75 pages long without adding much to the cost of production.
The secret to success here is in the excellence of production and the low cost and ease of distribution of an E-Publication. There has been no sacrifice in quality by going to an E-Publication that has unlimited possibilities without being subject to budget restraints.
Besides the hard work of Parmer and his staff what makes the excellence of this publication is our Grand Master Wilbert M. Curtis who had a vision of the past concerning the recreation of this publication and who has a vision for our future in his message that leads off this first E-Publication. A Grand Master who has vision is one who will bring dreams into reality. He is also a Grand Master who has most likely seen the film Field of Dreams and through his vision will make the phrase “If you build it they will come,” a reality also.
The latest issue of Freemasonry Today, the official journal of the United Grand Lodge of England, contains an article on the Bordeaux Conference. This was a three day gathering at the University of Bordeaux III and the Museum of Aquitaine in Bordeaux held in July of this year.
The theme of the conference was Women and Freemasonry Since The Enlightenment and Freemasonry Today tells us that it was organized by:
“The conference was organised by Professor Cécile Révauger of the University of Bordeaux III with the support of the Regional Council of Aquitaine, the University of Paris IV Sorbonne and the French National Centre for Scientific Research (CNRS), the University of Rome (Sapienza), the Free University of Brussels, the University of Sheffield and the University of California, Los Angeles (UCLA).”
The conference’s first presentation was by UCLA Professor of History, Margaret Jacob, certainly no stranger to regular readers here on Freemason Information. She brought all up to date on the latest findings concerning women’s Freemasonry in its earliest stages of Europe in the 1700s.
And right behind Jacob was a presentation of the female Masons in the French Royal family before the French Revolution delivered by Dr. Janet Burke, associate Dean of Barrett College, Arizona State University. It was revealing to all when Burke informed the conference that Josephine Bonaparte became the head of French female Freemasonry.
Freemasonry Today goes on to lament the fact that women in Freemasonry are not considered serious Masonic research in the British Isles and goes out of its way to mention the other Brutish scholars who made presentations – Diane Clements, Susan Snell, Dr. Robert Collis, Dr. Robert Peter and Professor Andrew Prescott. As this is an official publication of the UGLE, perhaps the Grand Lodge sentiment across the channel is shifting to a more benign attitude towards female Freemasonry and Co-Masonry. One can only speculate what winds of change might drift across the Atlantic to place American female Freemasonry in a more acceptable light.
What can be said is that author Brother Karen Kidd is working diligently on a new book which will be the subject of further enlightenment as soon as Freemason Information receives a copy.
In the meantime I am reminded of this poignant axiom – Nothing stays the same, change is always happening.
1. Deuteronomy 23:21-23; Ecclesiastes 5:4-5; Numbers 30:2 are reminders of the seriousness of the obligation (vow) that we made (multiple times in each degree of our Masonic journey), not only to each other but to the fraternity, in the presence of the GAOTU. Before we violate our oaths, we really should remember that “stronger tie” that was formed. If you were not serious about Masonry, then you shouldn’t have taken the oath. Quite simply, since you have given your word, live up to it brothers. See the full biblical references below:
Deuteronomy 23:21-23 – When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you. However, if you refrain from vowing, it would not be sin in you. You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the LORD your God, what you have promised.
Ecclesiastes 5:4-5 – When you make a vow to God, do not be late in paying it; for He takes no delight in fools Pay what you vow! It is better that you should not vow than that you should vow and not pay.
Numbers 30:2 – If a man makes a vow to the LORD, or takes an oath to bind himself with a binding obligation, he shall not violate his word; he shall do according to all that proceeds out of his mouth.
2. James 2:20 Is a throwback to our learning about Jacob’s Ladder. It represents principal rung of Jacob’s Ladder and is one of the “three religious virtues-FAITH, HOPE, CHARITY”. This reference is about FAITH. But it also admonishes us to take our faith one step further and put it into action. Just as it is not enough to “say” or “believe” we are Masons, we must forever strive to use our working tools, bettering ourselves, and in doing so, bettering our communities. Masonry is not static or passive…it is active and working!
James 2:20 – But are you willing to recognize, you foolish fellow, that faith without works is useless?
3. Genesis 3:7 and Acts 19:12 are probably the most straightforward of these. These verses are actually the only two bible verses where the wearing of “aprons” is mentioned. (KJV)
Genesis 3:7 – And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.
Acts 19:12 – And God wrought special miracles by the hands of Paul: So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
4. Genesis 3:22-24; Joshua 5:13-15; Nehemiah 7:1-3 really are the biblical authority for the one position in the lodge that we all have to pass by upon entering a just and duly constituted lodge that is open for business. His job is to watch for the approach of cowans AND eavesdroppers and see that none pass or re-pass except those with the permission of the Master of the Lodge. Of course this is the biblical reference for the TYLER. His job is to keep out the unworthy.
Genesis 3:22-24 – And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
Joshua 5:13-15 – And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant? And the captain of the LORD’s host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
Nehemiah 7:1-3 – Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many. And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.
5. Exodus 3:13-15 This one is a little harder, because it requires that you make an association to something that we see every time we meet, but most often it does not register on our radar: the letter “G”. See we are taught that it is the first letter of the word Geometry and ALSO is the first letter we use in the word “GOD”. So this passage is a wink at our teaching, because when Moses asked God directly, what shall a have my people call you, God gave him an answer. That is the ineffable name is represented by the letter “G” in our lodges. It serves as a suitable substitute for the answer God gave us in Exodus!
Exodus 3:13-15 – And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, the LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
And now for Puzzler #7
After you gained admission through the inner door of KST, you were received by the WM, who informed you that you had arrived at a place representing the Middle Chamber of King Solomon’s Temple. In that place you told that you would be received and recorded as such (a FC); which record was then made by the Secretary (by the orders of the Worshipful Master), and then you were presented with the wages of a FC…
Now, I will not give you some simple question, like, “what are the wages of a FC and what do they represent?” (The corn of nourishment, the wine of refreshment, and the oil of joy –Peace, harmony and joy). We can probably recite the answer to this in our sleep. I want to ask only:
Why were the FC wages corn, wine, and oil? (please explain and give biblical reference for the answers)
How does this (particularly the corn) relate to the 1st or EA degree? (please explain and give biblical references as well.
Again, this one is short and sweet, but beware of pitfalls…
The Small Town Texas Mason E-Magazine has an excellent article going out in the November 2010 edition. The publication comes from the heart of a brother who publishes it to “enlighten, educate, and entertain Masons and non Masons alike.” Like so much of Masonic publishing it is a free press to circulate Masonic thought and interest.
In the November issue, the publisher Corky Daunt asks the question:
Is Freemasonry’s reputation was being harmed by to many news stories in newspapers and being repeated on the internet about Freemason bringing Civil Lawsuits against Grand Lodges for Masonic reasons.
He reserves his conclusions and posts instead three responses sent in by readers on the subject, two from North America (one from our very own Fred Milliken) and one from Australia. The relevancy of the question is an important one and something this site has been charged with repeatedly as reporting (or editorializing) on the bad in the news.
At the end of his piece, Corky asks “Do you think bad publicity is harming Freemasonry’s image?”
To be honest, I would have to answer and say that it is. But, with the caveat that the press and editorializing is only so bad as the reality of the events taking place themselves. Because there is no system to mitigate these events that lead to the bad press they are left to spiral out of control in an increasingly close world.
In other words, there is no system to police the system itself, so a free press (as with Democracy) needs to exist so as to ensure that the system adheres to its own principles.
The question then becomes is the system of Freemasonry of such importance that it needs such a medium to keep watch of its practice, or is it merely a membership organization like an athletic club like the YMCA or a big box shopping warehouse like Costco or Sam’s Club, where the membership value we get comes in the commodities we take away from it.
Ask yourself this:
Is Freemasonry really a practice of some moral philosophy? And if so, how do we (the members) practice it? Or, is it just a membership club that we go to for some monthly dinner socializing and entertainment in the form of democratic practice in voting on paying for the phone bill.
Personally, I like to think that its a Moral Philosophy that needs to be kept on its toes so as not to fall into the morass of base society, that it has an elevated sense of upright moral rectitude (that’s what we were told right?). Why else would we be members?
So to answer Corky’s question, Yes, I think the bad publicity hurts us as a fraternity overall. But, I think what hurts us even more are the activities being reported upon which chip away at the larger structure of the craft. We need to know what goes on in our own house, our Masonic house, so as to be vigilant against it and the only way to do that is to know what is going on – good, bad, or indifferent.
Otherwise, we can keep our heads buried int he sand while lodges are left to falter, members expelled for bucking the system, or indiscretions allowed to continue in fear of reprisals – all of which seem very un-Masonic in my handbook. But, if those are acceptable in the great moral society, then we can each just look for the next discount coupon for a reduced cost dinner at the next lodge meeting and not give a thought to our role in supporting a greater moral philosophy.
What do you think? Is the bad press hurting Masonry?
by Br. Asahel W. Gage, from The Builder Magazine
October 1915 – Volume I – Number 10
Joseph Fort Newton
This jewel comes from The Builder Magazine, a masonic publication published between 1915 and 1930, edited by Joseph Fort Newton.
It was then (and likely still is) the best American Masonic periodical ever published. The work below is just one of many articles in the archives, and one that I thought would be of some interest to readers for its look at Masonic symbols. I’ve made some annotations where I thought they need be. Enjoy
~Masonic Traveler
In the beginning, the seeker for truth must be duly and truly prepared. In the usually accepted sense, this talk is unprepared. And yet, I spent five years in the “line” of the lodge observing, thinking about and studying Masonry. It is this study and my later contemplations that are my preparation to speak on the symbolism of the first degree.
It seems to me that the essence of every Masonic lesson is presented in the symbolism of the first degree. An entered apprentice is a Mason. The second, third, and so-called higher degrees are elaborations. All Masonic business was formerly transacted in a lodge opened only on the first degree.
The Masonic lessons are practical lessons. They have a dollar and cents value. The Senior Warden tells us that he became a Mason in order that he might receive master’s, or larger wages. That there may be no misunderstanding as to his meaning monetary wages, he further says, in order to “better support himself and family.” If we will look honestly into our own hearts, we will see that we paid the price for the Masonic degrees because we hoped to receive the equivalent or a greater return. If we have not received a return equal to our original and annual investment, it is because we have not applied ourselves to the study of Masonry with freedom, fervency and zeal.
But let us understand each other. There is little chance of our making much headway unless we agree on a clear and definite meaning of the terms we use. It is not only good and pleasant, but it is necessary for us to dwell together in unity of thought, if we would arrive at a harmonious conclusion. We should therefore endeavor to clearly define our subject.
The word “symbol” is derived from the Greek, meaning “to compare.” From σύμβολον (sýmbolon) from the root words συν- (syn-), meaning “together,” and βολή (bolē), “a throw”, having the approximate meaning of “to throw together”, literally a “co-incidence”, also “sign, ticket, or contract”. The earliest attestation of the term is in the Homeric Hymn to Hermes where Hermes on seeing the tortoise exclaims σύμβολον ἤδη μοι μέγ᾽ ὀνήσιμον “symbolon [symbol/sign/portent/encounter/chance find?] of joy to me!” before turning it into a lyre. A symbol is the expression of an idea by comparison. Often, an abstract idea may be best conveyed by a comparison with a concrete object. A dictionary definition of a symbol would be, a sign or representation which suggests something else.
Symbolism, therefore, is the science of symbols or signs, the philosophy or art of representing abstract truths and ideas by concrete things. Symbolism is suggestion; in sculpture and painting by form and color, in language by words, in music by sounds. What allegory and parable are in literature; what figurative speaking is in language; the same is symbolism.
The symbolism of the first degree is for the apprentice. An apprentice Mason is one who has begun the study of Masonry. Certain qualifications are necessary for every apprentice. The qualifications of a Masonic apprentice are a belief in a God, a desire for knowledge, and a sincere wish to be of service to his fellow creatures.
Possessing these qualifications, the candidate must follow a course of ancient hieroglyphic moral instruction, taught agreeably to ancient usages, by types, emblems and allegorical figures. This is symbolism, and symbolism is universal language. It is the language in which God reveals himself to man. The manifestations of nature are only symbolic expressions of God.
Children learn best from symbols. Blocks and toys are crude symbolic representations of the more complicated things of life. Most of us learned our alphabet and almost everything else by the relationship or correspondence to things with which we were familiar. We are only children after all. Older children call themselves scientists and make their experiments in their laboratories. Each experiment is a symbol of what is taking place in the real world outside.
The apprentice in the moral science should give up the rags of his own righteousness and also all precious metals, symbolical of worldly wealth and distinction, and all baser metals, symbolical of offense and defense, in order that he may realize his dependence upon moral forces only. He should be clad in a garment signifying that he comes with pure intentions to learn the noble art and profit by its lessons, not to proselyte among others, but to develop and improve himself. He is carefully examined to ascertain whether he is worthy and well qualified to receive and use the rights and benefits of Masonry. Being satisfied that he is worthy and well qualified, he is admitted and is immediately impressed with the fact that he must undergo sacrifice and suffering if he would attain the end he seeks. Realizing that the good intentions of the candidate, his own righteousness or even the lodge organization, are not sufficient, we invoke the blessing and aid of God upon our search for knowledge and truth.
We follow the system of symbolism. When we would know the truth in regard to things too great for our minds to comprehend, we take as a symbol that which is within our mental grasp. We know that the truth about the things we cannot comprehend, is identical with the truth in relation to the symbol which we do comprehend.
The apprentice in his search for Light must start from the North with the Easter Sun in the East, and travel by way of the South to the West, and back into darkness. He again comes out of the North in the East and passes through the same course again and again in his development. Obstacles are met by the apprentice in his progress, so similar that they seem identical. The little occurrences-of life may seem unimportant but they determine whether we will be permitted to advance. The apprentice must ever be worthy and well qualified.
The apprentice must advance on the square by regular upright steps. The symbolism is so common and universal that it is used in the slang of the street. Obligations are duties assumed. We must assume them if we would advance and having assumed them we are bound by them whether we will or not. Then the light breaks and we begin to see. We find that others, even the most learned, stand like the beginners. The Master is on a level with the apprentice, and extends a hand which is grasped fraternally, and the candidate is raised. There is the key to the Masters Word–an open book, but he may never find the word itself.
Then, as before, the apprentice must follow the course of the Sun. As is the greatest, so is the smallest. In the drop of water are all the laws of the universe. If we study carefully, we will find in the dew drop the particles revolving and whirling in their little circles the same as we find the heavenly bodies revolving and turning in their great orbits, circle within circle and circle upon circle. The seeker after Light always emerges from the North in the East and passes by way of the South to the West and again into darkness, with full faith and perfect confidence that day will follow night. He is continually subjected to tests and trials and always held responsible for what he has learned and for that which has gone before. God’s Holy Book, His revelation to us, is the guide in our search for light. To the Jew this Holy Book is the history of Israel, substantially the Old Testament. To the Christian, it is the Old and New Testament. To the Mohammedan (Islam), it is the Koran; to the Hindu, the Vedas.
But whatever book it is, it is the Holy Book of the seeker for Light and that which he believes to be the word of God. The Holy Book together with the square and the compasses are the great lights of Masonry.
The lesser lights are the Sun, Moon and Master of the Lodge. The Sun symbolizes the great active principle, the Moon the great passive principle. This symbolism is so commonly accepted that even the uninitiated refer to the Sun as masculine and the Moon as feminine. The Master is symbolical of the offspring of the great Active and Passive Principles. He is the mediator, the child of the two great forces. He sets the craft to work upon their symbolic studies, which is no light responsibility to be assumed by the uninformed. Only chaos and disaster can overtake him who attempts the work he is not qualified to perform. When the apprentice has received his degree he is given his working tools and the primary or elementary instructions as to how to go to work.
The working tools of an apprentice are the 24 inch gauge and the common gavel. The gavel symbolizes strength or force. Force undirected is the flood devastating all in its path or the idle puff of the unconfined powder which accomplishes nothing. Undirected force is the gavel without the rule. But intelligently controlled, and directed along a proper line by the rule of intellect, the force of the torrent grinds the grain and does the work of many men.
The force of the exploding powder prys the rock loose so that the work of months is accomplished in a moment. The operation of universal laws in the moral world is just as ascertainable and understandable as in the physical world. Morals are as susceptible of scientific study as physics.
The lamb skin apron, a most ancient symbol, signifies that it is only by honest conscientious toil that the moral laws can be learned and applied, and that this toil must be done in purity and innocence.
Side Bar
Agnus Dei, the Lamb of God
from thefleece.org
The Lamb of God was a popular symbol in the Middle Ages, which was familiar to both craftsmen of Guilds and the population in general. The admission of apprentices to guilds required an understanding and acceptance of important mutual duties and obligations, before the names were entered on the records of the guild. The issuing of approporate protective clothing in the form of a lambskin apron was necessary before training commenced.
Pope Sergius I (687-701) introduced the Agnus Dei, based on John 1:29, “Behold the Lamb of God that taketh away the sin of the world”, where John the Baptist refers to Jesus. The text in Latin is:
Agnus Dei, qui tollis peccata mundi, miserere nobis.
Agnus Dei, qui tollis peccata mundi, miserere nobis.
Agnus Dei, qui tollis peccata mundi, dona nobis pacem.
which may be translated as:
Lamb of God, who took away the sin of the world, have mercy upon us.
Lamb of God, who took away the sin of the world, have mercy upon us.
Lamb of God, who took away the sin of the world, grant us peace.
It is currently sung or recited in the Roman Rite, the Anglican Communion, the Lutheran Church, and the Orthodox Church.
In the lectures which follow the ceremony of the first degree, the apprentice is given preliminary information. It would be too tedious to analyze these lectures at this time. Suffice it to say they are very superficial and of little worth in themselves. They must be understood and felt, if they are to be of any value. Briefly we may describe a Lodge as a place to work, a place to study, analyze, and master the moral science so that we may make use of the moral laws and principles in our every-day life. Symbolically, it is representative of the world, our daily working place.
The foundation of the Lodge and its teaching is squareness. It is, however, supported by three pillars; Wisdom, Strength and Beauty. From which we may learn that in every undertaking, when intelligence or wisdom directs, and strength or power works, then beauty and harmony result.
The Lodge is covered with the blue vault of Heaven. Blue is the symbol of equality, it is a proper mingling of all colors, it is perfect concord. It is also symbolical of the universality of that charity, which should be as expansive as the blue vault of Heaven itself. Charity is not the giving of money alone. It is also necessary to have charity toward the weaknesses and mistakes of others.
This life is a checkered pavement of good and evil, but in the center is the blazing star which is the seed and the source of all life and eternal life.
The parallel lines have a symbolism analogous to that of the two pillars, Jachin and Boaz, which is more fully developed in other degrees. The point in the center of the circle between the parallels is sometimes compared to the individual member and sometimes to God who is the center of all things.
The circumference may suggest the boundary of man’s conduct, or God’s creatures, all equally distant and all equally near to Him. Sometimes the circumference is used to depict the endless course of God’s power, and His existence without end. This is all speculation, it is symbolism, the contemplation of which will develop the individual.
If the apprentice pursues his studies in the moral art with freedom, fervency and zeal, he will receive Master’s, or larger wages, and be thereby the better enabled to support himself and family and to contribute the relief of the distressed.
Leopardo Construction recently began work on a 61,000-square-foot HQ of the Valley of Chicago Scottish Rite Cathedral Association.
The new two-story building, located at the corner of Lake Street and Medinah Road in Bloomingdale, will feature a museum and library, traditional lodge hall, kitchen facilities, dining room for 290 people, bar and game room, grand hall, administrative offices, theater with seating for 270, and parkign for 190 cars.
“The history of the Scottish Rite will be evident in the interior by integrating symbology, patterns, artwork, and historic items from the former Scottish Rite Cathedral on North Dearborn Street in Chicago,” said Gregory Klemm, Valley of Chicago executive secretary and chief operating officer.
“Given the Scottish Rite’s great history in artisanry, architecture and construction, we are honored to be building such a prestigious and significant facility for the fraternal organization,” said Michael Behm, senior vice president at Leopardo.
The lesser lights are the Sun, Moon and Master of the Lodge. The Sun symbolizes the great active principle, the Moon the great passive principle. This symbolism is so commonly accepted that even the uninitiated refer to the Sun as masculine and the Moon as feminine. The Master is symbolical of the offspring of the great Active and Passive Principles. He is the mediator, the child of the two great forces. He sets the craft to work upon their symbolic studies, which is no light responsibility to be assumed by the uninformed. Only chaos and disaster can overtake him who attempts the work he is not qualified to perform. When the apprentice has received his degree he is given his working tools and the primary or elementary instructions as to how to go to work.
