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.
This week, I was lucky enough to attend the South Dakota Grand Lodge session in Sioux Falls. I say that I was lucky because I got to see a lot of fantastic Brothers that I had not seen in a while and meet Brother Chris Hodapp, the author of Freemasons for Dummies.
Nothing terribly exciting happened during the course of the weekend. The items that we voted on were extremely mundane, but the recurring theme of the weekend seemed to be: How do we make Freemasonry the prominent and relevant organization it once was?
I watched Brothers laugh at the idea that Freemasonry was irrelevant. I watched some agree with my comments during conversations that we are in fact unimportant in society. I also watched Brother Hodapp give an excellent oration urging Freemasons to “think big.” However, this subject was never really tackled throughout the weekend. Perhaps the task of making Masonry relevant and exciting is too daunting or perhaps we are afraid to look at our reflections in the mirror. Little did I realize what was on the immediate horizon for Masonry.
Brother Hodapp made it a point to tell me that he found it humorous when my petition for membership in the South Dakota lodge of research was met with a loud clap of thunder—I found it rather funny myself. But it appears that the clap of thunder that was heard was not just a summer storm in eastern South Dakota. It appears that it was the initial rumblings of a bigger storm brewing in Freemasonry. A storm building up over the state of Georgia.
By now, you have probably read about the events occurring in the Peach State. If not, you can read them here. It was interesting to me that the issue that can make Masonry relevant was conveniently waiting for me in my email inbox when I got home. Freemasonry can become the prestigious organization that it once was by taking a stand on this issue. Every Grand Lodge should immediately remove recognition from Georgia and begin a crusade against all forms of bigotry and racism in Freemasonry. Any Grand Lodge or lodge that would not accept a non-white man or a non-Christian because of the color of the skin or the name of the God they worship must be removed from the fraternity. Prince Hall recognition must be made universal. This is every Mason’s cross to bear.
If we turn a blind eye to this issue, then we can no longer claim that we believe in tolerance or equality, we can no longer claim that we labor for the betterment of man, we can no longer claim that we are a beacon of morality in an immoral world. If we ignore these charges that clearly and specifically state that there are racists in Freemasonry and they are operating the fraternity as a segregated institution in the year 2009, then we are nothing but hypocrites.
There is one right side to this issue. There is no argument about what should happen in this situation. The Grand Lodge of Georgia must throw the charges out immediately. For those of you who say “They have to follow protocol” then they should be filing charges of unMasonic conduct against the Brothers that are calling for a Masonic trial. The doors need to be thrown open. Those that don’t believe men of a different skin color can be made Masons and those that prefer to refer to black men in lodge as n*****s must be thrown out. Its time to clean house, it is time to stand up for what is right. This shouldn’t just happen in Georgia either. It should happen from the east to the west, from the north to the south. Let us make our terms clear and write them in big, clear letters on a white sign: RACISTS AND BIGOTS OUT OF MASONRY.
Forget the loopholes, throw out what any fabricated lists of Landmarks say about interfering in other Grand Lodges, ignore any stupid codes or regulations. Do what is ethical, labor for what is just, fight for what is right.
This is our fight. This is our time. This is our chance to make Masonry relevant.
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Memorizing Masonic ritual has long been an important part of carrying on the work of Freemasonry. Those that masterfully perform Masonic lectures have long been revered as prestigious members of the fraternity and have been pointed out as men worthy of emulation. However, while many Masons have relished the opportunity to memorize one of the lectures, many have avoided such an undertaking.
In modern times, it isn’t unusual to hear Masons say things like “I sure wish I could perform lectures like that” or “I’m going to memorize that lecture one of these days” without ever taking the time to actually do so. Some cite the inability to memorize, which is true in some cases, and others claim that they don’t have the time. It often seems like the few Brothers that are willing to memorize a large part in the ritual end up memorizing all of these parts, while the majority of Masons avoid memorizing anything above and beyond the minimum requirements.
This is a frustrating observation, but the point of this article isn’t to demean the Brothers that haven’t learned a lecture. Instead, it is meant to show those Brothers that haven’t done so what they can gain by making the effort to learn one of the prominent parts in Masonic ritual. The key to becoming motivated to memorize ritual is simple: learn it for your own benefit, not the benefit of the lodge.
But what do I mean by this?
In all Masonic degrees, the lecture contains a vast amount of information that explains the ritual. In the three symbolic degrees, the lectures actually contain the majority of information given to the candidate in the degree. Like with all orations, the listener retains very little information from the lecture given to him when he receives the degree. This is a travesty, since this limits a Mason’s understanding of the symbolism of the ritual. To illustrate this point, think about a lecture that you have not memorized and then consider how much of that lecture you can actually recall. Chances are that it is little to none. In order to properly grasp the degrees of Masonry, learning the lectures is essential.
The Mason that has memorized a lecture has its teachings impressed upon his mind and his heart. The slightest reference to the symbolism of the lecture that he knows brings the explanations Masonry’s allegories to the front of his mind. A person that has not learned a lecture can never understand the full benefit of having this information memorized. It expedites and enhances Masonic study and often serves as a reminder when we are about to do something of an un-Masonic nature.
There is also another benefit to memorizing ritual. Most Masons regard their passage through the degrees of the order as one of the most impressive and influential experiences of their lives. However, there is a Masonic experience which supersedes receiving the degrees: conferring the degrees. Most Masonic lecturers have had the special experience when they see the light of Freemasonry shining in the eyes of the men to which they are reciting the ritual. To see the new candidates “get it” is an incredible feeling. It is the most fulfilling of any opportunities afforded in the fraternity.
Learning a lecture is hard work. Contrary to the misconception by many that those that learn lectures just read them once and are able to perform them, most men that have taken it upon themselves to memorize large parts of the ritual spend months memorizing the work and perfecting their recitation. But the work is worth it and learning a bit of Masonic ritual is like riding a bike, you never lose the ability to perform it.
Understanding Masonic symbolism and transmitting the lessons of Masonry form the instructive tongue to the attentive ear are the actions that preserve Masonry. Do yourself and Masonry a favor and dust off that ritual and take some time to learn a lecture. You will reap what you sow.
“It is demonstrated,” he said, “that things cannot be otherwise: for, since everything was made for a purpose, everything is necessarily for the best purpose. Note that noses were made to wear spectacles; we therefore have spectacles. Legs were clearly devised to wear breeches, and we have breeches. Stones were created to be hewn and made into castles; His Lordship therefore has a very beautiful castle: the greatest baron in the province must have the finest residence. And since pigs were made to be eaten, we eat pork all year round. Therefore, those that have maintained that all is well have been talking nonsense: they should have maintained that all is for the best.” Professor Pangloss in Voltaire’s Candide
Voltaire’s story Candide is an examination of the belief held by many that all is for the best and that we live in the best of all possible worlds. This philosophy is propounded by a professor—whom Voltaire describes as a teacher of metaphysico-theologo-cosmonigology—named Pangloss and is taught to the naïve protagonist of the tale, Candide. Throughout the story, Candide is the victim and witness of numerous atrocities and yet still attempts to maintain that his dear Professor Pangloss was correct that all is truly for the best.
The idea that all is for the best brings to mind the concept of predestination. Predestination in theology can be defined as “the act of God foreordaining all things gone before and to come.”1 In modern western religions, this concept doesn’t seem terribly outrageous as God is viewed as a beneficent, merciful father figure. Surely if God is all powerful and all knowing then everything that exists and all events that occur must be for the best. However, when one considers some of the ugliest tragedies in history, the holocaust or acts of terrorism for instance, it is hard to believe that God as a merciful and all powerful being would permit something like that to happen. This has doubtless led many to forsake a belief in the Divine in order to pursue the practice of atheism; if man has no creator then it is easier to understand how mankind can commit great acts of evil. Still, many religious people in society blame Satan, Lucifer, or some other being that exists in opposition to God in order to come to terms with such events.
In Islamic countries, Insha’Allah is a term that is commonly used to give the probability of a future event. It means “God willing” or “if it is God’s will.”2 This term takes a step back from much of the modern thought on religion as it does not express any idea that God wills events for the benefit of mankind to happen, but that he will permit those events to occur that he has chosen, good or bad. This hearkens back to the Hebrew traditions where God was often a wrathful, jealous, and manipulating character. Exodus says that God hardened Pharoah’s heart when Moses tried to convince him to release the Israelites from the bonds of slavery.3 Was this hardening of Pharoah’s heart intended to allow God to inflict the plagues upon Egypt and therefore satisfy his anger with them? Or did God wish to bring hardship to his chosen people to prove to them that without their God, the Hebrews were but a meek group of humans?
These concepts, whether it be the idea that all is for the best, the doctrine of predestination, or the idea of Insha’Allah, have doubtless led to complacency in the human race. If all is for the best or happens at the will and pleasure of the Divine, then how are we to speed up the advancement of our society? One can only wonder how different our world would be if women had only been allowed to receive equal wages for equal work when God willed it or if the genocide of Muslims in the Balkans was all for the best. Yet, society has come to accept sin as a natural part of the world as a consequence of the fall of man.
The Gnostic gospel of Mary Magdelene gives an unorthodox view of sin in the world. Chapter 4 of the partial scripture reads: “The Savior said there is no sin, but it is you who make sin when you do the things that are like the nature of adultery, which is called sin.”4 Therefore, sin is not inevitable, but is made by a man’s own act of free will. While it is easy for a society to proclaim the Panglossian dogma, it is a flawed philosophy. Man has the right to do what is moral and right in every situation. He chooses to sin and he chooses to cause the suffering of others. That suffering is certainly not for the best.
Today, we do not live in the best of all possible worlds. There is pain to be alleviated and justice to be delivered. Free will requires the greatest responsibility from those that practice it. It is important to keep in mind the repercussions of our personal actions at all times and endeavor to act rightly in all situations. As the more experienced Candide tells Pangloss at the end of his travels, “we must cultivate our garden.”
Which is the greatest? The strength of wine, the power of Kings, or the influence of women?
Illustrious Order of the Red Cross of Constantine
Those of you that have been received in the Illustrious Order of the Red Cross will doubtless recognize this question. In the degree, Darius offers this question for discussion in his forum and a discussion ensues on the correct answer. This question brings some critical concepts to light for all Masons.
The foundation for this story is found in the Apocrypha.
The Apocrypha is a collection of works that were considered for addition in the Bible, but were generally not included in canonical texts. Because these books are not in most Bibles, many Masons are unfamiliar with the content of these works. The story relating to the aforementioned discussion is found the the book of 1 Esdras.
“And when they had eaten and drunken, and being satisfied were gone home, then Darius the king went into his bedchamber, and slept, and soon after awaked. Then three young men, that were of the guard that kept the king’s body, spake one to another; Let every one of us speak a sentence: he that shall overcome, and whose sentence shall seem wiser than the others, unto him shall the king Darius give great gifts, and great things in token of victory…The first wrote, Wine is the strongest. The second wrote, The king is strongest. The third wrote, Women are strongest: but above all things Truth beareth away the victory.” (1 Esdras 3:3-12)
Throughout the rest of the third and fourth chapters, the discussion relating to these questions take place. Not surprisingly, the man which states that “Truth beareth away the victory” is considered the victor.
For the Mason, these four influences may be applied to the four cardinal virtues: temperance, fortitude,prudence, and justice. The strength of wine leads to disregarding the concept of temperance. This virtue instructs the Mason to “avoid excess, or contracting any licentious or vicious habit.” However, the strength of wine encourages indulging in excess and creates vicious several vicious habits. The man who claims that wine is the strongest defends his thesis by saying:
“It maketh the mind of the king and of the fatherless child to be all one… It turneth also every thought into jollity and mirth, so that a man remembereth neither sorrow nor debt: And it maketh every heart rich, so that a man remembereth neither king nor governor; and it maketh to speak all things by talents:And when they are in their cups, they forget their love both to friends and brethren, and a little after draw out swords…(1 Esdras 3:19-22)
The power of kings requires that the virtue of fortitude be considered. The virtue of fortitude is described in Masonic ritual as “that noble and steady purpose of the mind whereby we are enabled to undergo any pain, peril or danger, when prudentially deemed expedient.” The man who claims that the king is the strongest states of the king:
And yet he is but one man: if he command to kill, they kill; if he command to spare, they spare; If he command to smite, they smite; if he command to make desolate, they make desolate; if he command to build, they build; If he command to cut down, they cut down; if he command to plant, they plant. (1 Esdras 4:7-9)
These sentences can describe only one thing: absolute tyranny. Fortitude is that virtue which admonishes the Mason to resist the efforts of tyranny to influence him to forsake his own morals. The strength of kings does not refer only the power of monarchs, but the power of any person who may use their influence for unscrupulous purposes.
The influence of women mandates that the virtue of prudence be observed. Masonic tradition states that this virtue “teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge, and prudentially determine, on all things relative to our present as well as to our future happiness.” Does not the lust for women cause the Mason to momentarily consider forgetting the dictates of reason or sacrifice a happy future for a moment of pleasure? The man who makes this assertion says: “Yea, many there be that have run out of their wits for women, and become servants for their sakes.Many also have perished, have erred, and sinned, for women (1 Esdras 4:26-27).” Certainly, the lure of peculiar form and beauty will influence a man to disregard the virtue of prudence.
However, the third man who asserts that the influence of women defeats the strength of wine or kings also states that truth is the victor over all of these influences. This is consistent with the Masonic view of justice, which the ritual states “is the very cement and support of civil society.” For justice to be served, the truth must be ascertained. The man who introduces this argument to the conversation says that:
As for the truth, it endureth, and is always strong; it liveth and conquereth for evermore. With her there is no accepting of persons or rewards; but she doeth the things that are just, and refraineth from all unjust and wicked things; and all men do well like of her works. Neither in her judgment is any unrighteousness; and she is the strength, kingdom, power, and majesty, of all ages. Blessed be the God of truth. (1 Esdras 4:38-40)
Truth leads to justice and to overcoming the vices presented by the strength of wine, the power of kings, and the influence of women. Only through truth can the problems created by the influences be identified and corrected. It provides the support of civil society and is even symbolically represented by the feet, the foundation of the body. Therefore, truth is certainly the victor.
This article comes from Jeremy Gross, who you may know better as the 47th Problem Euclid and author of the Masonic blog Corn, Wine, and Oil. His blog is very insightful and it is recommended that you visit his site for more thought provoking articles on Freemasonry.
I have been writing a lot about Jewish Mysticism, but for this article, I’d like to share another Jewish tradition that is somewhat more mundane, and yet possibly more profound. There is an ethical tradition in Judaism called Mussar. While the Modern Mussar movement is less than two centuries old, it taps into a tradition that goes back for nearly a millennium. It is part of Mitnagdim (the opponents of the Hasids) Yeshiva study, especially in the Litvisher (or Lithuanian Jewish) tradition. That’s ironic, because I am much more influenced by Hasidic Mysticism, and I’m a Galitzianer (Gallician Jew), and the Litvishers and Galitzianers traditionally butt heads with each other (kind of like a Jewish version of the Hatfields and the MacCoys). But a good set of techniques is precious, so I will take wisdom where I find it.
Modern Mussar practice was initiated by Rav Yisroel Salanter , who studied with Reb Zundel Salant , of Salantai, Lithuania. There is a story that Rav Yisroel was a dilligent student, but a failure in business. After losing his umpteenth job, he went to Reb Zundel in despair. Reb Zundel suggested that he become a rabbi. Rav Yisroel thought about it long and hard, and went back to his teacher. “I don’t know that I can be a rabbi. People will come to me for advice, and life and death may hang on my decisions. People will take on a career and avoid others based on what I tell them. People will marry based on my suggestions. What if I am wrong? I couldn’t bear to have people led astray because of my error. The very idea of it terrifies me.” Reb Zundel replied, “And you’d rather that a rabbi be a man who didn’t worry about his mistakes and their consequences?”
There are many stories about Rav Yisroel’s moral righteousness. During a cholera epidemic, he turned his students away from the Beth Midrash (house of learning) to attend to the sick, even though the disease was deadly and highly contagious. On that Yom Kippur, everyone is supposed to fast, but he encouraged the sick to eat, because he felt that the preservation of life was more important. When the pious sick refused, he publicly ate a piece of cake at the bimah, after Shacharit services, and begged those who felt weak to join him. For this, he was nearly fired as the head of his school, but his mastery of Torah during his exit interview was enough for him to keep his job.
He believed in Mussar, and believed that Mussar was for everyone, men, women, the Orthodox, even those who were lax in their observance. He worried that someone could study Torah and Talmud, the great works of Mysticism, secular knowledge and business, and still not study himself and his own behavior. He felt that without ethical self-examination, other achievements were hollow.
A disclaimer: I have read two books on Mussar, and studied some of two Mussar classics, and I’m about to start a personal Mussar practice. I haven’t started yet. I have all the spiritual authority of someone who has read a few books on Freemasonry, but has never taken any degrees, writing about Freemasonry. I’m hoping that the mistaken things I say next will come out being more truthful than silence, but I’m not guaranteeing anything.
What is Mussar? Mussar is not designed for the tzaddik, the holy man who is incapable of sin. Neither is it designed for the damned soul who is entirely governed by sin. It is designed for those who strive to do good, who sometimes end up doing evil, but are contrite when their evil deeds are pointed out to them. This is similar to Freemasonry, which cannot make evil men good, but can make good men better.
We are endowed with free will, and yet we fall into patterns that are hard to break. When we analyze where we have free will, we find our choices limited to certain things, while other things in our lives we are currently powerless to change. Anyone who has tried to break an addictive trait knows what I am talking about.
Mussar suggests that we have certain pivot points, called points of bechirah, where we could follow the inclination towards the good (called the yetzer hatov), or the inclination towards the evil (called the yetzer hara). A bechirah-point is a circumstance in our lives where each inclination has about a 50% chance of controlling the outcome. We have many of these points in our lives, with different issues. In Mussar practice, one observes one’s own behavior and actions, and keeps track of where the bechirah-points are on any given day, and if any new bechirah-points have emerged. The work is to use directed consciousness to tip the balance in favor of the yetzer hatov. What makes it hard is that the yetzer hara is really vocal, really loud and really persuasive. The yetzer hatov is pretty quiet. So one trains to listen to the voice of the yetzer hara and then deny it a victory. The metaphor given is one of a battlefield for your soul, with individual actions as soldiers, where some land is occupied by the yetzer hatov, and other land is occupied by the yetzer hara. The places where they share control is no-man’s land, and where they each control about 50% is the front line. One approaches the field of his soul like a general, planning battles, opening salients, and pushing the forces of the yetzer hara back. The yetzer hara is where excuses not to go to lodge this month come from, what urges you to eat a second piece of cake, what impels you to put a cigarette to your lips and persuades you to light it. The yetzer hara is always talking, which is why meditation is a practice designed to silence the inner monologue. The yetzer hatov is very hard to hear, most of the time. It takes silence for it to find a voice.
Mussar says that each of us has a spiritual curriculum, individually tailored to us personally. The two comparison examples given in the literature are, on the one hand, the master thief, raised by thieves, surrounded by thieves, who makes a living off of thievery. While stealing is against the Ten Commandments, the master thief does not struggle with the ethics of stealing on a day-to-day basis. But if the master thief were to be caught, he might have to kill the person who caught him. Or run away. The master thief is not a murderer. Yet. Killing someone now would be submitting to the yetzer hara. Running away without harming the other person would be listening to the yetzer hatov. The second example is that of the pious rabbi who obeys all of the commandments in the Torah. When it comes time for him to give the charity commanded of him by his religion, does he give away his money joyfully, or does he have a pang of regret? The pang of regret before a generous act is the voice of the yetzer hara. The thrill of joy before a generous act is the feeling of the yetzer hatov.
The Mussar practitioner makes a list of thirteen traits of the soul, called middot, that he would like to cultivate, and devotes a week to working on each one. The classical thirteen middot are equanimity, patience, order, decisiveness, cleanliness, humility, righteousness, frugality, diligence, silence, calmness, truth, and separation (isolating oneself when one is unable to behave appropriately). Other middot include fear of God, modesty, trust in God, and generosity. One is free to choose any thirteen virtues that he feels is relevant to himself. At the end of 13 weeks, it begins again. After four cycles, he makes a new list. He keeps a daily journal of what bechirah-points were challenged, and what the outcome was each time.
Also, the great classics of Mussar are consulted, often with a study-partner or chevrutah. The two chaverim take turns reading a paragraph each, and then debate their meaning. This dialectical process has many benefits. It encourages each partner to keep up with his partner, it gives each student a perspective other than his own, and each partner watches over the other to ensure that neither is overwhelmed or loses interest.These classics include Orchot Tzaddikim (The Ways of the Righteous), Mesilat Yesharim (The Path of the Just), by Rabbi Moshe Chaim Luzzato, Tomer Devorah (The Palm Tree of Devorah), by Rabbi Moshe Cordovero, Chovot ha-Levavot (The Duties of the Heart), by Rabbi Bahya ibn Pakuda , and Cheshbon ha-Nefesh (An Account of the Soul), by Rabbi Menahem Mendel Leffin (inspired by Grand Master MW Benjamin Franklin’s idea of the Thirteen Virtues). Because Freemasonry has influenced this practice, there is no reason why this practice cannot in turn influence Freemasonry.
Indeed, this whole practice of Mussar seems strongly congruent with Freemasonry. We are instructed to subdue our passions and improve ourselves in Freemasonry. We are given working tools for this purpose, and given some instruction as to their use. But how many masons do you know say to themselves, “I feel like I’m stuck. There is the rubbish of the Temple from past labors in the quarries I no longer need to harbor, gumming up the works. I need to apply the Common Gavel to them, shaping my Ashlar from Rough to Perfect. I also feel like the hinge on my Compasses is a bit sticky– it might need Oil.”? It seems to me that a version of Mussar tailored to masonic usage might give us techniques for using our working tools more effectively.
I’ve studied some of Mesilat Yesharim and Tomer Devorah, and although they are beautiful texts, I don’t believe these are very accessible to someone outside of Jewish scholarship. I studied them with a rabbinical student who was able to translate the Hebrew (we used bilingual translations), locate each scriptural or Talmudic reference, and explain some of the subtleties. Both authors were passionate mystics, and wrote mostly about Jewish mysticism and esoterica, and their works reflect their mystical intents. I think the introduction to Mesilat Yesharim is brilliant. But none of the above books would be entirely appropriate for the average Freemason to study. While I think the partner study of Mussar classics is a necessary component of the technique of Mussar, I’m not well-versed enough in masonic scholarship to provide appropriate substitutes specifically tailored for a Freemason looking to do ethical contemplation. One might start with Benjamin Franklin’s Autobiography, but I’m sure that better examples exist. At the very least, finding a Brother, expressing the intent to do Mussar together, checking in with each other on a periodic basis to gauge progress, and possibly reading a suitable book of ethics together would be a good start.
Masons often work to improve lodges by performing a number of tasks. Many actions have been taken or proposed in order to create better lodges and much debate has taken place about the proper way to improve Masonic lodges. However, in order to improve a lodge it is important that Masons take a step back and consider just what the term lodge means.
Albert Mackey
Mackey gives three definitions of the term lodge in his Encyclopedia of Freemasonry. The first definition is “a place in which Freemasons meet.” The second refers to the congregation of members which constitute the lodge. This definition compares the term ‘lodge’ to the term ‘church’ which refers to both the members of the organization and the building. The final definition that Mackey creates says that “the lodge, technically speaking, is a piece of furniture made in imitation of the Ark of the Covenant.” Mackey states that as the Ark contained the law of the Hebrews, the lodge contains the Book of Constitutions and the lodge’s warrant.1
Mackey’s definitions are somewhat different than the definition given in Masonic ritual:
The lodge is composed of a constitutional number of Masons, duly assembled, with the Holy Bible, square and compasses, and a charter or warrant empowering them to work.
So perhaps the literal definition of the word ‘lodge’ may be: an assembly of Masons with a warrant to work by a recognized grand jurisdiction or a word which refers to the meeting place of a group of Masons.
However, the lodge also has a symbolic meaning. Carl H. Claudy says:
The lodge is a symbol of the world. Its shape, the “oblong square” is the ancient conception of the shape of the world. The Entered Apprentice is taught its dimensions, its covering, its furniture, its lights, its jewels, and will learn more of it as a symbol as he proceeds through the degrees. Although a symbol of the world, the lodge is a world unto itself; a world within a world, different in its customs, its laws, and its structure from the world without. In the world without are class distinctions, wealth, power, poverty, and misery. In the lodge all are on a level and peace and harmony prevail.
Carl Claudy
Considering Claudy’s explanation of the lodge as a symbol, it is clear that the lodge has little to do with the brick and mortar of which the building is composed. The lodge is a peculiar society, a Brotherhood which is able to live by the Utopian ideals that the profane world can never realize
Therefore, to improve the lodge is to improve the Brotherhood. It matters not where the lodge meets or the condition of its building. Filling the coffers of Masonic bodies or accumulating numbers will not necessarily improve the Brotherhood.
Instead, the focus must be on improving the Brotherhood through the self-improvement of its members and the relief of its distressed.
A lodge is at least seven Masons with a warrant empowering them to meet and to practice Masonry. It is no more, it is no less. In order to improve the lodge, we must improve the Brothers which constitute that body. That is the only path to improving Masonic lodges.
1. Mackey, Albert G. Encyclopedia of Freemasonry and its Kindred Sciences. p. 449-451.
2. Claudy, Carl H. Introductory to Freemasonry—Entered Apprentice
This article comes from RWB Dean Behrens, Senior Grand Warden for the Grand Lodge of South Dakota. The article originally appeared in the Grand Lodge of South Dakota’s publication The Masonic Messenger. You can visit the Grand Lodge’s website here.
What will be your legacy?
Is it too soon, or too late, for any one of us to ask ourselves that question? Just what is a legacy anyway?
I found this definition of legacy online at www.thefreedictionary.com . Something handed down from an ancestor or a predecessor or from the past. That seems fairly straight forward. The something in this definition could be anything. I like to think that it can definitely apply to your Masonic legacy.
When you became a Mason your Masonic predecessors left a Masonic legacy for you. It included the building you were raised in, perhaps some money in the treasury, a set of principles, beliefs, values, some rules and a bunch of other stuff that only you know about. The intangible parts of this legacy are unique to each new Mason. That is because Masonry will mean something different to each individual Mason. Some have said that this is the only true secret about Masonry. Your Masonry is your secret.
The physical assets you leave as part of your legacy are, of course, important for those Masons you will leave behind. These can ensure that your Brothers will have the ability to meet comfortably and continue to promote Masonry in your community so that they and their community can be the better because of Masonry and its principles. So keep those in mind.
The intangible are perhaps even more important. My experience is that the most valuable person in an organization is the one that is hardly missed when he/she is away for a period of time. They have organized things so well, trained other so well and set such an example that everything works smoothly even when they are not there. Those that do the opposite generally create chaos when they are gone even for a very short time. They have created job security and proved to others how great and invaluable they are to the organization, or so they often think. Be mindful that it can be amazing what can be done if no one cares who gets the credit.
Please keep your legacy in mind in everything you do as a Mason. Not for you, but for those you will leave behind, both in Masonry and in your community.
“Boy, am I perplexed!” said the young Brother as he sat down on the bench outside of the lodge building. Ferris Thompson, a Past Master who spent most of his time mentoring his younger Brethren was sitting on the bench contently puffing his bent bulldog pipe.
“What has you confused? Not that I’m promising that I can help, but I sure can listen.”
“Well, I just get so frustrated with some of the folks from my church, they really believe all of that stuff about how Freemasonry is evil. It just frustrates me so much because I’m certain that our fraternity has made me a better man.”
“So why are you so upset? If you are happy with Masonry, then damn those who mock it,” Ferris gave a little grin as he took a draw from his pipe. Something about swearing while he gave Masonic advice seemed humorous to him.
“Its just that I know it isn’t evil and I can’t stand them mocking the organization that I love. I tried to show them that we weren’t anything to be worried about, heck I even showed them what idiots those anti-Masonry folks on the Internet are. They just told me that I needed to repent or I’d be condemned.”
“Is that really such a bad option?” Ferris chuckled.
“How can you find this so humorous! This is serious stuff we’re talking about!” The Brother said incredulously. He was quite unnerved and beginning to perspire in the sultry summer evening.
“I apologize for upsetting you, my Brother,” Ferris turned toward his protege and removed his pipe from his mouth in order to initiate a more serious conversation. “Let’s get to the heart of the matter then. Just what did they specifically say to you that makes you so upset?”
“Well, they said that we are not a Christian organization.”
“And we’re not.”
“But, they said we commune with non-believers!”
“Which we do.”
“But…well…they said that we allowed men of other faiths to have their book open upon the altar!”
“And we do.”
“Well…geeze Ferris…are you trying to make me feel better or not?!” The young Brother proceed to mop his forehead with his handkerchief and paced back in forth of Ferris who resumed smoking his pipe.
“Perhaps the real question is whether you believe that Freemasonry is compatible with Christianity or not. I believe it is. I have been a Freemason a long time and a Christian longer. I have never found any reason to believe that Masonry is in conflict with my religion and I enjoy the company of my Brethren from other faiths. When some Christians make statements like those which you have just specified, I think of the story of the four chaplains in World War II. To me, Freemasonry is an organization built upon the very spirit of that story. But it isn’t about what I think, the question is do you believe that your Masonic involvement is compatible with your religion or are you just trying to prove to yourself that it is by arguing with the other members of your congregation?”
The young Brother was silent and sat down on the bench with his hands in his pockets. He stared at the cracks in the concrete. “I guess I don’t know.”
“Well, only you can answer the question which I have just proposed. I might suggest that you forgo attending this evening’s meeting and do a little personal reflection. Perhaps you should meet with your preacher as well. It’s unfortunate that you must deal with this after becoming a Mason, it is best to deal with this problem during the petitioning process, but your personal faith needs to come before the fraternity.”
The young Brother nodded his head. “Goodnight, Ferris. I think that I do need to go home and think a bit.”
Ferris smiled. No matter what decision the young man came to, the fraternity would benefit.
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My Masonic mentor, friend, and Brother Dr. John “Doc” Schwietert passed away this morning. Doc epitomized the word ‘Mason’ in everything that he did. He was a devoted member of the Blue Lodge, York Rite, and Shrine. While Doc was a man that found great purpose in his Masonic involvement, it was his ability to pass on that same pride in the fraternity that truly defined him as a Mason. Doc was the first Mason that I had ever met when he investigated me for admission into the Lodge and he mentored me through the Third Degree catechism.
Doc Schwietert was in his 80’s when he became my mentor. But when we met to discuss the proficiencies, he didn’t seem a day older than me. I would call him late at night when I was finished with my work and he would be happy to have me over. Sometimes it would be 10:30 or later in the evening, but Doc was a night owl and enjoyed his Masonic company. I would ring the doorbell to his house and he would meet me at the door by saying, “Oh, don’t ring the bell, you’ll wake my wife. Just give three distinct knocks,” after which he would cackle and slap his knee. We would talk about the catechism and Masonry for hours. He was always excited to see how I interpreted the lessons and would give his own personal view of Masonry’s symbolism. When I would make a mistake in reciting the ritual, Doc wouldn’t be rude with me. Instead he would throw down his book, smile, and say, “No honey, this is how you do it!” Then he would continue to teach me the correct way to perform it with all of the patience of a loving grand father. When our sessions would end, he would pat me on the back and say, “We love ya Brother!”
The night that I presented my Master Mason proficiency in lodge will always be the greatest memory I have of my mentor. Doc suffered from a respiratory ailment and had to carry an oxygen supply with him everywhere he went. However, as he seated me in the middle of the lodge he waved any seating arrangement for himself, slung his oxygen tank over his arm, clasped his hands behind his back, and stood up straight with his chest puffed out. He was proud of me and he was proud of our presentation. As he asked me the questions and listened to me respond, his smile became wider and his shoulders raised even further. It was the last time Doc made a presentation in lodge and I hold that memory very dear to my heart. It was Doc Schwietert’s last stand and I am honored to have been a part of his opus.
Doc is the reason I became a Mason, he is the reason that I am still a Mason, and he is the reason that I will always be a Mason and will never stop laboring for this fraternity. With that, I would like to present one of my Freemasonic Fables entitled Ode to a Mentor. It will only take you a moment to realize that it was written about my friend Doc Schwietert.
Doc, if you can see this, thank you for everything, my Brother. May we meet again when I too shuffle off of this mortal coil.
Ode to a Mentor
Eli was one of the finest Masons I have ever met. He was a two-time past master, never missed a lodge function, always treated every Brother with respect, and mentored every single candidate who received the degrees of Masonry for an entire decade. I was lucky enough to be one of his pupils during this time. After each degree, Eli would come up to me, hand me his phone number, and say, “Call me when you are ready to study this a bit, I have all sorts of time on my hands.” The next day, I would place the phone call and would be graciously invited to his humble abode that evening to work on my proficiency.
When I would arrive, I’d always forget that I was not to ring the doorbell (his wife was asleep). However, Eli wouldn’t dare scold me for it, instead he would politely remind me, “Just give three distinct knocks,” then he’d slap his knee and give a good hearty cackle. Once inside, we would sit down and go through the catechism. Eli would never hesitate to correct me, “No honey! You do it this way!” His enthusiasm was infectious and his love for Masonry was great. We would also discuss a plethora of other topics ranging from the history of the lodge to current events of the day. I would always learn a lot and many times Eli and I would chat until well after eleven o’clock.
When the time would come for me to prove up in lodge, Eli would always tell everyone how studious and impressive I was. He did that with all the candidates, but you’d feel like you were the only person he had ever said that to before. As we went through the questions, Eli would smile and nod every time I answered correctly. After we were through, he would lead the lodge in a thunderous applause. Eli always made you feel special.
I was invited to a lodge banquet while I was still a Fellow Craft. When I arrived, everyone was already seated and I felt like a fish out of water. Then I heard, “Well if it isn’t my number one student! Come and sit down, honey!” Eli would then proceed to introduce me to everyone and made sure that I was involved in every conversation. When we would part for the evening, Eli would always remind me, “We love ya’ Brother,” and would give me a pat on the back.
Now, I am the one mentoring our new Brethren. Everything I do is almost an exact reflection of how Eli treated me. I consider myself one of his disciples and our job is to make every Brother feel welcome and well informed. Last week, I was examining a new Fellow Craft in lodge. I automatically told everyone how impressed I was with his studies.
Eli grabbed me after lodge and said, “If I remember right, I said the same thing about you when you were going through.”
I put my arm around his shoulder and replied, “You don’t suppose I took a few lessons from an old pro do you?” I winked and Eli smiled.
As we were climbing into our cars Eli yelled out, “Love ya’ Brother!” That is when I realized that I had finally found the secret of Freemasonry.
In the small town of Long Pine, Nebraska (population 326), there exists a Masonic lodge that is truly on the upswing. Long Pine is in an area that I am very familiar with and I have many fond memories of the beautiful Sandhills region of Nebraska. However, anyone who lives there will tell you that it is sparsely populated and would probably be considered by most Masons as a region where it would be difficult, if not impossible, to operate a dynamic and growing Masonic lodge. Despite living in this sparsely populated area, Long Pine Masonic Lodge has found ways to make itself a thriving organization of which its members are very proud.
Long Pine has about 37 members, a quarter of which live outside of Long Pine and the lodge members have an average age of 55. Typically, 10 or 11 people attend meetings which is an impressive percentage of its members since many lodges have less than 10 percent of members attend meetings. There are no other Masonic organizations in Long Pine, the Eastern Star and York Rite organizations that used to exist there have disbanded and closed their doors. Faced with the burdens of a dilapidated building and an uninspired organization only a few years ago, the Brothers of Long Pine decided it was time to take matters into their own hands.
The lodge’s web master Alvin Benemerito, a Past Master, says that the organization “Had a resurgence of pride in membership in the lodge” in 2007. The lodge members decided to renovate their facilities themselves rather than hire expensive contractors. The roof was leaking badly and the lodge needed a new heater among other problems. The lodge members donated materials to the renovation and offered their craftsmanship. They replaced the ceiling and Brothers donated refrigerators, ovens, and a pellet stove along with pellets for heat. “We keep telling our members that this is our house,” said Alvin Benemerito. To cover the expenses of renovating the lodge building and maintaining their refinished quarters, the Brothers created a budget and mailed it to all members showing how much they needed to raise dues in order to keep their lodge open. Their straightforward approach worked and the lodge raised its dues from $30 a year to $75 a year. The lodge also rents out part of its facilities to a Brother’s business for $200 a month to cover expenses. The lodge does not do any fund raising. But Long Pine Lodge realizes that it isn’t only the facility which makes the organization successful, but the experience it provides to its members.
With the permission of Nebraska’s Grand Lodge, Long Pine began using the Chamber of Reflection as part of its Entered Apprentice degree conferral. This ceremony requires that a candidate sits alone in a small room prior to his degree where he is asked to write down responses to questions such as “Why do you want to join the fraternity” and “What do you expect from the lodge?” in order to remind him of the reason that he petitioned the lodge. The candidate is given the questions prior to his admission into the chamber of reflection so that he may prepare his answers and the responses are read openly in lodge prior to the degree conferral. This capitalizes a very thorough admission process which involves a formal meeting with candidates to clearly explain the obligations to the lodge that they will assume as a Mason. The lodge also requires that candidates complete the full form proficiency and prefers to not send candidates to any one-day degree conferrals because the lodge wants the work. “We don’t care if it takes them a year to be a Master Mason,” says Brother Benemerito. The lodge also opens in the Entered Apprentice or Fellowcraft degree whenever it must in order to keep all of its members engaged in the lodge’s activities as soon as they become a Mason.
The lodge’s members also wear special attire. “We wear dark suits, dress aprons, and white gloves,” says Alvin Benemerito. The aprons are UGLE style dress aprons and the dress instills their members with a sense of pride. Brother Benemerito says that the members have come to regard the lodge meeting as a special occasion. He says that “we come to lodge because we enjoy each others company. We don’t come to lodge to say let’s hurry up, we’ve got to go somewhere.” The lodge recognizes that some Brothers may not have or be able to afford a dark suit so they have acquired a number of suits from Goodwill, the Salvation Army, and other sources which are stored in the lodge building in order to be given to a Brother in need. “It becomes a culture, it becomes a custom of the lodge,” says Brother Benemerito. The lodge publishes all of its degree conferrals and events in the local newspaper. Fathers will often see their sons who have just received their degree surrounded by men in suits and purchase a suit for their son to wear when they go to lodge.
The lodge has one stated meeting and conducts a lodge of instruction every month. They have regularly featured educational sessions during which a Masonic paper may be read. However, many of the meetings are consumed with the busy work of restoring the lodge. After every lodge meeting, the Brethren of Long Pine Lodge have a light meal or snack along with a wine tasting. “We’re learning to be wine connoisseurs,” laughs Benemerito before he adds, “They all taste the same to me!” This provides the lodge with fellowship time and the Brethren are very careful to ensure that they do not convert the means of refreshment into intemperance or excess.
The Brothers also participate in a number of activities to enrich the community. They display and retire the flags for the Long Pine cemetery for Memorial Day. The members conduct a Lodge of Military Tribute that they have performed at lodges throughout the state and their travels together have built strong bonds of Brotherhood between them. They have also put on an event for the Child Identification Program, but Alvin Benemerito was very adamant when he said “We do what we enjoy doing, not because we have to do it.” This attitude defines the lodge which operates in order to meet the needs and desires of its members. A number of awards are available for lodges through the Grand Lodge of Nebraska, but Long Pine Lodge does not take the time to worry about submitting the paper work necessary to receive an award.
Brother Benemerito operates the lodge’s website which has two noticeable features. The first is a number of high quality pictures of the lodge which show its impressive regalia, beautifully remodeled facilities, and smiling Brothers. “Pictures paint thousands of words, you can visually see what the lodge is doing,” says Benemerito, who takes pictures at every lodge function and publishes them on-line. The other excellent function of the lodge’s website is a yellow pages section for all of the lodge members’ businesses. These yellow pages help lodge members stay connected with each others’ business services and has been a good incentive for lodge members to remain active.
The lodge members exhibit a great amount of pride in their lodge and do not view Long Pine Lodge as a gateway to other Masonic organizations. “It’s hard to sell something you don’t believe in,” says Brother Benemerito, “We would like to give a special Masonic experience in the Sandhills of Nebraska.”
You can find out more about Long Pine Masonic Lodge and view their numerous photographs at their website.
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