Scientia Coronati Research Lodge #4 F. & A. M.

Newsletter

jan – mar 2011 A.L. 6011

The Arizona Keystone

Volume 4, Issue 1

They have in their Lodge several Gentlemen, sons of Art,

each very eminent in his Profession: These Gentlemen, at the

command of the Master, are obliged to read a Lecture upon

whatsoever topic he shall direct. This gives the Brethren of

the Lodge an insight into all Arts and Sciences, and furnishes

them with a competency of Universal Knowledge, so neces-

sary and commendable in a Gentleman…

- - excerpt from a 1726 book about Freemasonry

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The Arizona Keystone

Volume 4, Number 1

Jan - Mar 2011

EDITOR-IN-CHIEF

Boyd Robertson, Master

MANAGING EDITOR

Keith Rosewitz, Secretary

The Arizona Keystone is an official pub-

lication of Scientia Coronati Research

Lodge #4 F. & A. M. and printed quar-

terly. Unless otherwise noted, articles

appearing in this publication express only

the private opinion or assertions of the

writer, and do not necessarily reflect the

official opinion of Scientia Coronati Re-

search Lodge #4 F. & A. M. or the Grand

Lodge of Free and Accepted Masons of

Arizona.

Articles are subject to editing and sub-

mittal grants Scientia Coronati Research

Lodge #4 F. & A. M the right to publish

and the authority to allow permission to

reprint. Ownership of any article, photo-

graphs, or other materials remains with

the author. No compensation is allowed

for any article, photographs, or other ma-

terials submitted for publication.

Permission to reprint articles will be

granted upon written request to the Edi-

tor. When reprinted, articles should note

“Reprinted with permission of The

Arizona Keystone (Month, year).”

Please direct all correspondence to:

Editor: The Arizona Keystone

1908 Larchwood Cir.

Prescott, AZ 86301

FEATURES

3. EDITOR’S NOTES

4. PEN AND PAPER

CONTENTS

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Master ‟s Notes

My Brothers,

Once again I would like to thank all of you for

the honor of serving you for the upcoming year. I

will do my best to serve you all and advance our still

fledgling research lodge into the future.

But now it is time to get to work! My first request of

you all is that you submit your articles, thoughts and

opinions for publication within the pages of this very document. Remember, this is your

trestleboard and we, the editors, need your help and input into making it the best possible

research tool that it can be. If you find something interesting and would like to share it as

an educational tool please submit it. And remember, it can be historic, esoteric, curious, or

just plain fun, as long is it will can be used as a tool for learning.

I would also like to get all of you to do presentations in this coming year. Even a fifteen

minute presentation would be great. And if you are nervous or do not think you can do it

use this as a part of your education as well. None of us are there to critique or to criticize,

we are all here to learn and educate ourselves further in Freemasonry.

Boyd

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PEN AND PAPER

The Masonic Apron

From the Encyclopedia of Freemasonry

There is no one of the symbols of Speculative Freemasonry

more important in its teachings, or more interesting in its his-

tory, than the lambskin, or white leathern apron. Commencing

its lessons at an early period in the Freemason‟s progress, it is

impressed upon his memory as the first gift which he receives,

the first symbol which is explained to him, and the first tangible

evidence which he possesses of his admission into the Frater-

nity.

Whatever may be his future advancement in the “royal art” into

whatsoever deeper arcane his devotion to the mystic Institution

or this thirst for knowledge may subsequently lead him, with

the lambskin apron-his first investiture-he never parts. Chang-

ing, perhaps, its form and its decorations, and conveying, at

each step, some new but still beautiful allusion, its substance is

still there, and it continues to claim the honored title by which it

was first made known to him, on the night of his initiation, as

the badge of a Mason.

If in less important portions of our ritual there are abundant allusions to the manners and customs of the an-

cient world, it is not to be supposed that the Masonic Rite of investiture-the ceremony of clothing the newly initiated

candidate with this distinctive badge of his profession-is without its archetype in the time and practices long passed

away. It would, indeed, be strange, while all else in Freemasonry is coved with the veil of antiquity, that the apron

alone, its most significant symbol, should be indebted for its existence to the invention of a modern mind.

On the contrary, we shall find the most satisfactory evidence that the use of the apron, or some equivalent

mode of investiture, as a mystic symbol, was common to all the nations of the earth from the earliest periods.

Among the Israelites the girdle formed a part of the investiture of the priesthood. In the mysteries of Mithras,

in Persia, the candidate was invested with a white apron. In the initiations practised in Hindostan, the ceremony of

investiture was preserved, but a sash, called the sacred zennar, was substituted for the apron. The Jewish sect of the

Essenes clothed their novices with a white robe. The celebrated traveler Kaempfer informs us that the Japanese, who

practice certain rites of initiation, invest their candidates with a white apron, bound round the loins with a zone or

girdle. In the Scandinavian Rites, the military genius of the people caused them to substitute a white shield, but its

presentation was accompanied by an emblematic instruction not unlike that which is connected with the Freemason‟s

apron.

“The apron” says Doctor Oliver (Signs and Symbols of Freemasonry, lecture, page 196), “appears to have

been, in ancient times, an honorary badge of distinction. In the Jewish economy, none but the superior orders of the

priesthood were permitted to adorn themselves with ornamented girdles, which were made of blue, purple, and crim-

son, decorated with gold upon a ground of fine white linen; while the inferior priests wore only plain white. The In-

dian, The Persian, the Jewish, the Ethiopian, and the Egyptian aprons, though equally superb, all bore a character dis-

tinct from each other. Some were plain white, others striped with blue, purple, and crimson; some were of wrought

gold, others adorned and decorated with superb tassels and fringes.

In a word, though the principal honor of the apron may consist in its reference to innocence of conduct and

purity of heart, yet it certainly appears, through all ages, to have been a most exalted badge of distinction. In primi-

tive times it was rather an ecclesiastical than a civil decoration, although in some cases the apron was elevated to

great superiority as a national trophy. The Royal Standard of Persia was originally an apron in form and dimensions.

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At this day it is connected with ecclesiastical honors; for the chief dignitaries of the Christian church, wherever a legiti-

mate establishment, with the necessary degrees of rank and subordination is formed, are invested with aprons as a pe-

culiar badge of distinction; which is a collateral proof of the fact that Freemasonry was originally incorporated with the

various systems of divine worship used by every people in the ancient world. Freemasonry retains the symbol or

shadow; it cannot have renounced the reality or substance.”

A curious commentary by Thomas Carlyle upon the apron is worth consideration and is found in his Sartor Re-

sartus (chapter vi), and is as follows:

“One of the most unsatisfactory section in the whole volume is that upon aprons. What though stout old Gao,

the Persian blacksmith, „whose apron, now indeed hidden under jewels, because raised in revolt which proved success-

ful, is still the royal standard of that country‟; what though John Knox‟s daughter, „who threatened Sovereign Majesty

that she would catch her husband‟s head in her apron, rather than he should lie and be a bishop‟; what though the Land-

gravine Elizabeth, with many other apron worthies-figure here? An idle, wire-drawing spirit, sometimes even a tone of

levity, approaching to conventional satire, is too clearly discernible. What, for example, are we to make of such sen-

tences as the following:

“Aprons are defenses, against injury to cleanliness, to safety, to modesty, sometimes to rouguery. From the

thin slip of notched silk (as it were, the emblem and beatified ghost of an apron), which some highest-bred housewife,

sitting at Nurnberg Work-boxes and Toy-boxes, has gracefully fastened on, to the thick-tanned hide, girt around him

with thongs, wherein the Builder builds, and at evening sticks his trowel, or in these jingling sheet-iron aprons, wherein

your otherwise half-naked Vulcans hammer and swelter in their smelt furnace-is there not range enough in the fashion

and uses of this vestment? How much has been concealed, how much has been defended in Aprons! Nay, rightfully

considered, what is your whole Military and Police establishment, charged ast uncalculated millions, but a huge scarlet

-colored, iron-fastened Apron, wherein Society works (uneasily enough), guarding itself from some soil and stithy-

sparks in this Devil‟s smithy of a world? But of all aprons the most puzzling to me hitherto has been the Episcopal or

Cassock. Wherein consists the usefulness of this Apron? The Overseer of Souls, I notice, has tucked in the corner of

it, as if his day‟s work were done. What does he shadow forth thereby?”

Brother John Barr read a paper on The Whys and Wherefores of the Masonic Apron before the Masters and Past

Masters Lodge No. 130, Christ Church, New Zealand, from which (Transactions, May, 1925) we take the following

information:

“What we know as Freemasonry today can fairly easily be traced, with but slight breaks, to what is known in

history as the Comacini Gild, or what Leader Scott, in her very interesting work calls The Cathedral Builders. Their

officers were similar to our own, that is, with respect to the most important; they had the signs, symbols and secrets

used in the main by us today; and, what affects this article, they wore white aprons, not only while actively engaged as

operatives, but when meeting together for instruction and improvement in their Lodges. When members of the Frater-

nity first landed in Britain is not known. We have evidence that „Benedict, that Abot of Wearmouth, 676 A.D., crossed

the ocean to the Gaul and brought back stone-masons to make a church after the Roman fashion‟. It is also known that

stone-masons, that is members of the Comacini Gild, were in Britain before that date, and it is assumed that Benedict

had to go for more, as all in Britain were fully employed. One could dwell on that part of our history at considerable

length; but my object is not that of tracing the history of the old operative mason, whether Comacini or Gild Mason. I

have merely touched on it for the reason that I believe it to be the stream or spring that is the source of the goodly river

whose waters it should be our endeavor to keep clear and pure. It is to the ancient Operative Masons we go for the ori-

gin of the present apron.

“Our apron is derived from that of the Mason who was a master of his Craft, who was free-born and at liberty

to go where he chose in the days when it was the rule that the toiler was either a bondsman or a gildsman, and, in each

case, as a rule, confined to one locality. He was one who had a true love for his art, who designed the structure and

built it, and whose anxiety to build fair work and square work was greater than his anxiety to build the greatest number

of feet per day. He was skilled in the speculative, of religious and educative side of the craft as well as the operative,

and, in the absence of what we know ass the three R‟s, was yet highly educated, was able to find sermons in stone, and

books in the running brooks. He was one to whom the very ground plan of his building was according to the symbol-

ism of his belief, and he was able to see, in the principal tools of his calling, lessons that enabled him to guide his foot-

steps in the paths of rectitude and science. If from his working tools he learned lessons that taught him to walk upright

in the sight of God and man, why not from the apron that was always with him during his working hours, no matter

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how he changed tool for tool? It was part of him, one may say, while he converted the rough stone into a thing of

beauty, fit for its place in the structure designed by the Master, or fitted it to its place in the building. According to

Leader Scott, there is „In the Church of Saint Clemente, Rome, an ancient fresco of the eighth century. Here we

see a veritable Roman Magister, Master Mason, directing his men. He stands in Magisterial Toga, and surely one

may descry a Masonic Apron beneath it, in the moving of a marble column.‟ The apron referred to by Leader

Scott, seems, judging by the photograph, to have a certain amount of ornamentation, but the ordinary aprons of the

brethren while working were akin to that worn by Masons to this day, that is operative Masons. As I know from

tools found during the demolishing of old buildings, the tools were the same as the principal ones used today by

operative. From my knowledge of the Operative side of Masonry, I feel sure the apron was substantially the same

also. Many Masons wear today at the banker, aprons not only similar in form to those worn by our ancient breth-

ren, but symbolically the same as those worn by brethren around me. Let us examine an Operative Mason‟s Apron.

The body shows four right angles, thus forming a square, symbolical of matter. The bib, as it is called in Operative

Masonry, runs to the form of an equilateral triangle, symbolizing spirit. When used to moralize upon, the flap is

dropped, thereby representing the descent of spirit into matter-the soul of the body. In Operative Masonry the apex

of the triangle was laced or buttoned to the vest, according to the period; in due course this was altered, and the

apex of the triangle was cut away, while the strings, which were long enough to go around the body and finish at

the front, were tied there. So that it is just possible, as

one writer surmises, that the strings hanging down with

frayed edges, may have their representation in the tas-

sels of our Master Mason‟s Aprons.

“While we have no proof, so far as I know, that

is written proof, that our ancient operative brethren did

moralize on the Apron after the manner of the working

tool, this nothing to show that de did not. To me the

weight of evidence is in favor of an educational value

being attached to the Apron, or, to use our usual term, a

symbolical value. The more we study and the more we

read, the more we become impressed with the idea that

symbolism was the breath of life to the ancient Mason;

he was cradled in it, brought up in it; he was hardly able

to build a fortification without cutting symbols some-

where on it. He never erected a temple or church but

what he make of it a book, so clear and plentiful were

his symbols. In addition to the evidence one may glean from the writings of various investigators, once can see the

tatters of what was once a solemn service in a custom in use amongst Operative Masons a generation back. The

custom was that of „The washing of the apron.‟ This custom is referred to by Hugh Miller in his Schools and

Schoolmasters. In the days referred to by Miller, the Apprentice was seldom allowed to try his hand on a stone,

during his first year, as during that time he helped, if at the building, in carrying mortar and stone, and setting out

the tools as they came from the blacksmith. If in the quarry, he might in addition to doing odd jobs, be allowed to

block out rubble or a piece of rough ashlar. If he shaped well and was to be allowed to proceed, the day came when

he was told he could bring out his Apron. This was a big day for him, as now he was really to begin his life‟s

work, and you may be sure it was a white apron, for it was an unwritten law, even in my day, that you started your

weeks‟ work with your apron as white as it was possible to make it. The real ceremony had of course disappeared,

and all that took its place were the tatters I referred to, which consisted principally of the providing of a reasonable

amount of liquid refreshment with which the Masons cleared their throats of the stone dust. If a serious minded

journeyman was present, certain advice was given the young Mason about the importance of the Craft, and the ne-

cessity for good workmanship and his future behavior. Unfortunately, there was a time when the washing of the

apron was rather overdone, even in speculative Masonry. With regard to the above custom, I having referred to it

in a paper read before the members of Lodge Sumner, No. 242, the worthy and esteemed Chaplain of the Lodge

Brother Rev. W. McAra, informed me that as a young man, close on sixty years ago, he attended with the grownup

members of his family, who were builders in Scotland, the washing of the Apprentices‟ Aprons; and according to

Rev. Brother, there was „a very nice little ceremony, although, he could not mind the particulars,‟ and he added,

7

“Although I was a total abstainer in those days, they were not all that, for I can mind that the apron was well

washed.‟

“I am further of opinion that, had there not been great importance attached to the apron, it would have been

set aside, at least among English Masons, shortly after the formation of the Grand Lodge of England, as a certain

section who got into the order at that time took strong exception to the apron on the plea that „It made them look

like mechanics.‟ It must be remembered it was full length at that time, and remained so for a considerable period

after the formation of the first Grand Lodge.

“The material also differed in early days, both in the purely operative and in the early speculative. It was

not that it differed according to the country, as both linen and cotton and skin were used in different parts of the one

country. One who has studied the operative side and who, as I am, is himself an Operative Mason, can fully under-

stand the reason for the different materials being used, although they have caused some little confusion amongst the

purely speculative investigators. I feel convinced that, in purely operative times, among the Cathedral Builders and

those who carried on the Craft working after them , both materials were used, as both materials were used by Ma-

sons outside the craft Lodges at a later stage. The cloth apron was used largely by the Mason who never left the

banker, that is, by him who kept to the work of hewing or carving. I can hardly fancy a hewer polishing a column,

a panel, or any piece of work and drying his hands on a leather apron. They would be full of cracks the second day

in cold weather, and in the early days there was a considerable amount of polished work. Take, for instance, the

churches built by Wilfrid Bishop of York. The one built at Hexham in A.D. 674-680 had „Round headed arches

within the church supported by lofty columns of polished stone. The walls were covered with square stones of di-

verse colors, and polished.‟

“At ordinary unpolished work, all that was required was protection from dust. On the other hand, the skin

apron was largely used by him who had to fix or build the stone. In those early days the builder had to do more

heavy lifting than in later years, when derricks and cranes came into more common use. What happened was just

what may be experienced on a country job at a present day. If your wall were, say, three feet high, and a heavy

bondstone is to be lifted, you may have to lift it and steady it on your knee and then place it on the wall, or the wall

may be of such a height as necessitates your lifting the stone first on the knee, then on the breast, and from there to

the wall. Cloth being a poor protection where such work had to be done frequently, skin was used.

“We must remember also that so far as the Cathedral Builders were concerned in Britain, as elsewhere, all

building tradesmen were within the guild, carpenters and tylers; while the mason could never do without his black-

smith, and the aprons were doubtless of material suitable to their departments. Skin aprons were worn by operative

masons well into the 19th century. R.W. Portgate, who refers to the matter in his Builder’s History, page 19, writes:

„In 1824 nearly all the Glasgow Master Masons employed between 70 and 170 Journeymen Masons each. One of

them , noted as very drouthy, is marked as being the last to wear a leather apron.‟

“That is the last of the masters, who had now become what we know as „the employer,‟ but, from reminis-

cences of old Masons I have listened to, it was used by setters and builders throughout Scotland up to a much later

period.

“At the date of the formation of the Grand Lodge of England, the apron was white-no ornaments at first,

and full size, similar in every respect to that of the Operative. In the first public account of a Masonic funeral,

which appears in Read’s Weekly Journal for January 12th, 1723, it is set forth that, „Both the pallbearers and others

were in their white aprons;‟ and in Hogarth‟s picture of Night, the Tyler is shown conducting the newly installed

Master to his home, both wearing the long Apron of the Operative and with what appears to be the flap bundled or

rolled roughly around the top, with strings coming to the front and keeping the whole in place.

“The first attempt to crate uniformity in the apron appears to have been in 1731, when a motion covering

the whole question was submitted to the Grand Lodge of England by Dr. Desagulier. The motion was submitted on

March 17, and was carried unanimously. As that, however, only referred to one section of the Freemasons, even in

England, it did not appear to effect much alteration. At that time many of the aprons varied in form, and some were

very costly and elaborately decorated, according to the fancy of the owners. But all this was altered at the Union of

Grand Lodges in 1813, and as Brother F.J.W. Crowe points out, „The clothing to be worn under the United Grand

Lodge of England was clearly laid down according to present usage.‟”

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In the Masonic apron two things are essential o the due preservation of its symbolic character-its color and its ma-

terial.

As to its color. The color of a Freemason‟s apron should be pure unspotted white. This color has, in all ages

and countries, been esteemed an emblem of innocence and purity. It was with this reference that a portion of

the vestments of the Jewish priesthood was directed to be white. In the Ancient Mysteries the candidate was

always clothed in white. “The priests of the Romans,‟ says Festus, “were accustomed to wear white garments

when they sacrificed.” In the Scandinavian Rites it has been seen that the shield presented to the candidate

was white. The Druids changed the color of the garment presented to their initiates with each degree; white,

however, was the color appropriated to the last, or degree of perfections. And it was, according to their ritual,

intended to teach the aspirant that none were admitted to that honor but such as were cleansed from all impu-

rities both of body and mind.

In the early ages of the Christian church a white garment was always placed upon the catechumen who

had been newly baptized, to denote that he had been cleansed from his former sings, and was thenceforth to

lead a life of purity. Hence it was presented to him with this solemn charge: Receive the white and undefiled

garment, and produce it unspotted before the tribunal of our Lodge Jesus Christ, that you may obtain eternal

life.”

From all these instances we learn that white apparel was anciently used as an emblem of purity, and

for this reason the color has been preserved in the apron of the Freemason.

As to its material. A Freemason‟s apron must be made of lambskin. No other substance, such as linen, silk, or

satin, could be substituted without entirely destroying the emblematic character of the apron, for the material

of the Freemason‟s apron constitutes on of the most important symbols of his profession. The lamb has al-

ways been considered as an appropriate emblem of innocence. Hence we are taught, in the ritual of the First

Degree, that, “by the lambskin, the Mason is reminded of that purity of life and rectitude of conduct which is

so essentially necessary to his gaining admission into the Celestial Lodge above, where the Supreme Archi-

tect of the Universe forever presides.”

The true apron of a Freemason must, then, be of unspotted lambskin, from fourteen to sixteen inches

wide, from twelve to fourteen deep, with a fall about three or four inches deep, square at the bottom,

and without device or ornament of any kind. The usage of the Craft in the United States of America

has, for a few years past, allowed a narrow edging of blue ribbon in the symbolic degrees, to denote

the universal friendship which constitutes the bond of the society, and or which virtue blue is the Ma-

sonic emblem. But this undoubtedly is an innovation, in the opinion of Doctor Mackey, for the an-

cient apron was without any edging or ornament.

The Grand Lodge of Massachusetts has adopted a law that “The Apron of a Master Mason shall be a plain

white lambskin, fourteen inches wide by twelve inches deep. The Apron may be adorned with sky-

blue lining and edging, and three rosettes of the same color. No other

color shall be allowed, and no other ornament shall be worn except by

officers and past officers.”

In the Royal Arch Degree the lambskin, or course, continues to be used,

but, according to the same modern custom, there is an edging of red, to

denote the zeal and fervency which should distinguish the possessors of

that degree.

All extraneous ornaments and devices are in bad taste, and de-

tract from the symbolic character of the investiture. But the silk or satin

aprons, bespangled and painted and embroidered, which have been

gradually creeping into our Lodges, have no sort of connection with An-

cient Craft Freemasonry. They are an innovation of our French Breth-

ren, who are never pleased with simplicity, and have, by their love of

display in their various newly invented ceremonies, effaced many of the

most beautiful and impressive symbols of our Institution. A Freemason who understands and appreciates the true

9

symbolic meaning of his apron, would no more tolerate a painted or embroidered satin one than an artist would a

gilded statue. By him, the lambskin, and the lambskin alone, would be considered as the badge “more ancient than the

Golden Fleece, or Roman Eagle, and more honorable than the Star and Garter.”

The Grand Lodge of England is precise in its regulations for the decorations of the apron which are thus laid

down in its Constitution:

“Entered Apprentices. A plan white lambskin, from fourteen to sixteen inches wide, twelve to fourteen inches

deep, square at bottom, and without ornament; white strings.

“Fellow Craft. A plain white lambskin, similar to that of the Entered Apprentices, with the addition only of

two sky-blue rosettes at the bottom.

“Master Masons. The same, with sky-blue lining and edging, not more than two inches deep, and an addi-

tional rosette of the fall or flap, and silver tassels. No other colour or ornament shall be allowed except to officers and

past officers of Lodges who may have the emblems of their offices in silver or white in the centre of the apron; and

except as to the members of the Prince of Wales Lodge, No. 259, who are allowed to wear the internal half of the edg-

ing of garter-blue three-fourths of an inch wide.

“Grand Stewards, present and past. Aprons of the same dimensions lined with crimson, edging of the same

colour three and a half inches, and silver tassels. Provincial and District Grand Stewards, present and past, the same,

except that the edging is only two inches wide. The collars for the Grand Steward‟s Lodge to be crimson ribbon, four

inches broad.

“Grand Officers of the United Grand Lodge, present and past. Aprons of the same dimensions, lined with gar-

ter-blue, edging three and a half inches, ornamented with gold, and blue strings; and they may have the emblems of

their offices, in gold or blue, in the centre.

“Provincial Grand Officers, present and past. Aprons of the same dimensions, lined with garter-blue, and or-

namented with gold and with blue strings: they must have the emblems of their offices in gold or blue in the centre

with a double circle, in the margin of which must be inserted the name of the Province. The garter-blue edging to the

aprons must not exceed two inches in width.

“The apron of the Deputy grand Master to have the emblem of his office in gold embroidery in the centre, and

the pomegranate and lotus alternately embroidered in gold on the edging.

“The apron of the Grand Master is ornamented with the blazing sun embroidered in gold in the centre; on the

edging the pomegranate and lotus with the seven-eared wheat at each corner, and also on the fall; all in gold embroi-

dery; the fringe of gold bullion.

“The apron of the Pro Grand Master the same.

“The Masters and Past Masters of Lodges to wear, in the place of the three rosettes on the Master Mason‟s

apron, perpendicular lines upon horizontal lines, thereby forming three several sets of two right angles; the length of

the horizontal lines to be two inches and a half each, and of the perpendicular lines one inch; these emblems to be of

silver or of ribbon, half an inch broad, and of the same colour as the lining and edging of the apron. If Grand Officers,

similar emblems of garter-blue or gold.”

In the United States, although there is evidence in some old aprons, still existing, that rosettes were formerly

worn, there are now no distinctive decorations for the aprons of the different symbolic degrees. The only mark of dis-

tinction is in the mode or wearing; and this differs in the different jurisdictions, some wearing the Master‟s apron

turned up at the corner, and others the Fellow Craft‟s. The authority of Cross, in his plate of the Royal Master‟s De-

gree in the older editions of his Heiroglyphic Chart, conclusively shows that he taught the former method.

As we advance to the higher degrees, we find the apron varying in its decorations and in the color of its border,

which are, however, always symbolical of some idea taught in the degree.

(This apron description is from the Encyclopedia of Freemasonry by Albert G. Mackey, Copyright 1873 & 1878.

Revised by Robert I. Clegg, 1929.)

10

Freemasonry, Its Place In The World

From the Short Talk Bulletin, Jan. 2010, issued by the Masonic Service Association of North America.

Freemasonry in its present form has existed for less than 300 years, yet there

have always been organizations resembling this great Fraternity. Such groups were

formed in many places, over several centuries. Why? Because man is a social crea-

ture, he has an inherent need for companionship, friendship, association with others.

There are many definitions of Freemasonry. Perhaps the one most often

quoted is that it is an association of men believing in the Fatherhood of God and the

Brotherhood of Man, using building tools as symbols to teach basic moral truths,

thereby impressing on the minds of its members the cardinal virtues of Brotherly

love, Relief and Truth which they should apply in their everyday activities.

If this description seems rather trite, maybe out of place in this cynical world

of today, we need only remember that there is a real need for what are, somewhat

scornfully, called “the old-fashioned, out-of-date, virtues”.

Let us step back in time: at the dawn of history, man was confronted with

many problems; hunger, the elements, disease, predators and many others. But God

gave man memory so that he could profit from his experiences. Later, he was given

the gift of communication so that he could pass on what he had learned from genera-

tion to generation. Thus, through the succession of ages, man has developed the

means to increase our food supply, provide shelter from the elements, conquer many diseases, and solve many of the

problems concerning the practical things of life. Yet with all this progress in technology we have to ask, has man‟s moral

progress kept pace? I think not. In spite of all the comforts that we enjoy in this modern world, there is no world-wide

happiness, peace or tranquility.

As we look around we find frustrated individuals and unhappy people. Everyone is demanding more rights, more

security and a desire for more things. Our community problems such as drugs, gangs and corruption are increasing.

“What does Freemasonry Offer the World?” Let us rephrase that question and ask “what can we learn from Free-

masonry which will help our modern world?”

First: Freemasonry does not deal with the mass media. It works with and through the individual. In our Frater-

nity the individual is all-important. He is considered the most important thing in the world. Our communities are made

up of many people and to have a happy community the people must, individually, be happy. In our form of government,

the individual is all-important; he is a vital part of this nation‟s governing body. As Masons and Americans, we believe

the government exists to serve the people. There are other political ideologies, “isms” if you will, that consider a person

only as a means of serving the government. Freemasonry offers to the world a basic ideal that is being forgotten – every

individual is important and his personal welfare counts.

Second: Freemasonry believes in and teaches the Fatherhood of God. Before an individual enters a Lodge, he is asked

“Do you believe in the existence of God?” to which he must give an affirmative answer. In many places God is forgot-

ten, even denied. Many of the “isms” consider God and religion as old-fashioned, out-of-date, superstition, an opiate of

the mind. We as Freemasons consider God as the very foundation of Freemasonry.

Be advised that Freemasonry does not concern itself with doctrine or the theology of any church or form of wor-

ship. It requires only that a Mason must profess a belief in God. Freemasonry does not teach how God manifests Himself

to man or how man is reconciled to God. It is true that it tries to enrich a member‟s belief in God by instructing him in

the moral law. It tries to do that for every member. Freemasonry therefore teaches tolerance for the religious beliefs of

all men, to the point that we can and do meet together – pray together in complete harmony. To a Mason there is only one

Supreme Being, no matter what name we give Him. Freemasonry affords men of all creeds the opportunity to meet to-

gether and to understand each other‟s beliefs. It is the only organization where political and religious discussion is pro-

hibited within tiled walls.

Third: Another principle offered to the world by Freemasonry logically follows from that which has just been

said – “the Brotherhood of Man”. If we have a common Father – God – are we then not all brothers? We hear nothing

about this principle today.

All around us, we hear demands for “rights” of one kind or another. How often do we hear of duties or obliga-

tions? In Freemasonry we are taught the duties we owe to others, we are taught the obligations we owe to our families,

our community and our country. With every “right” there is a corresponding obligation. Freemasonry says nothing about

“rights”, but it has much to say about duties and obligations that we as members owe. If we all do our duty all of us will

profit.

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Dr. Joseph Fort Newton tells us “a duty dodged is like a debt unpaid; it is only deferred and sooner or later we must

settle the account”.

Fourth: The Freemasonry that we know today evolved from the builders‟ guilds of the Middle Ages. Therefore, the

word “work” plays an important part in the philosophy in our ceremonies.

Today, as I implied before, there is a great desire to get something for nothing. We have quiz programs,

horse races, lotteries, bingo games and casinos all catering to this desire.

We believe that wealth comes from work – working with natural resources and creating useful products.

Some seem to think it comes from government – but it doesn‟t. Mostly the government collects money from us, the

taxpayers, and then distributes it; and the handling charge is tremendous!

The operative mason in the middle ages worked with their hands. They built huge structures of wood and

stone. They had an apprentice system to teach young men to work and develop their natural skills. The idea of

“work” is woven into the very fabric of Freemasonry. The world needs to be reminded that work is honorable, work

is necessary and that work makes for happiness.

Freemasonry takes the idea of work from our ancient brethren and converts it into a symbol. We, as Freema-

sons, no longer build visible structures but we build a symbolic structure – a structure of character, a house not made

with hands, eternal in the heavens.

Our Constitution assures us that we are entitled to the right of the pursuit of happiness. But, in this assurance

the emphasis is no on the word “happiness” itself, it is on the right to “pursue” happiness. We are offered and guar-

anteed the right to use our God-given skills and by employing them to secure happiness.

Fifth: Freemasonry offers an opportunity for social contacts and the development of friendships.

The feeling of belonging, being a part of, is a vital part of every man‟s being. No man is an island unto him-

self. To be happy we must belong to something; a family, a community, a country club or some other group.

Freemasonry is one of the best groups to which we can belong. It has a glorious past, many great men have

been Masons. It teaches valuable lessons and affords the opportunity for service to mankind. The bringing together

of its members in worthwhile activities helps to promote this feeling of belonging.

The psychologists tell us that the feeling of being important to someone or even something is what makes us

happy. Freemasonry provides many opportunities for the development of this feeling. A member can feel pride in

belonging to the oldest, largest and greatest Fraternity in the world; he can serve a vital function by serving as an of-

ficer; he can do charitable work; he can visit the sick and shut-ins, all of which gives a member a feeling of knowing

that he is important to others and to Freemasonry. But here again, we stress the importance of the individual, not the

group.

I think this is on e of the intangible, subtle and necessary elements of Freemasonry – making the individual

happy. We have already said if the individual is happy, the community is happy; if the communities are happy, the

nation is happy; and if the nations are happy the world will be at peace.

Sixth: Freemasonry offers the world a philosophy of life. Our degrees are designed to teach each member

certain basic moral truths. No man ever became a Mason without becoming a better man. Our lessons are taught in a

unique manner which makes the principles more effective.

Oft times, we are asked if the lessons of Freemasonry are so beneficial, why are they taught behind closed

doors? The answer lies in the very nature of man. That which is open to constant view becomes common-place and

attracts little attention. That which is hidden is sought for, searched for, becomes attractive and creates interest.

That is the purpose of the secrecy of the ritual – the element of anticipation, an air of mystery, the feeling of

surprise. All of these put the new member in a receptive frame of mind.

In addition is the fact that our lessons are taught using symbols. This is an effective teaching method. With

the use of builders tools Freemasonry teaches moral lessons. Many Masonic expressions have found their way into

everyday conversation. We use the queare to illustrate honesty in our dealings with one another: “He is on the

square” or “He is a square dealer”.

Each candidate receives this philosophy of life in a most impressive manner. This “way of life” contains all

the lessons or rules adopted and practiced by all good men. It covers the Golden Rule. It teaches us that we can best

worship God by rendering service to our fellow men. It teaches honesty is the best policy.

These moral lessons are taught in schools and churches but the method of teaching used in a Masonic lodge is

unique. These lessons are taught without reference to sectarian creeds or religious dogma. Freedom of thought and

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expression is taught and practiced without any reference to the results of the next election. Many of the characteris-

tics of church, school, social clubs and ethical societies are incorporated in Freemasonry, and while resemblance with

such organizations can be discerned, none is exactly like this great organization that the world knows as Freema-

sonry.

To summarize and answer the question asked in the beginning, “What does Freemasonry offer the World?”

very briefly, Freemasonry offers to mankind an emphasis on the importance of the individual, the belief in the Broth-

erhood of Man under the Fatherhood of God, the concept of the dignity of work and its necessity for the pursuit of

happiness, the opportunity to realize one‟s social aspirations in a moral, constructive atmosphere and a philosophy of

life which can lead to individual and therefore community happiness.

The world really needs what Freemasonry has to offer!

If you are really interested in knowing the value of the Masonic fraternity, especially in today’s world, please read

this article carefully. Bro. Norm Buecker has captured the spirit and essence of Freemasonry and its true meaning in

a most emphatic and enlightening way. Norman Buecker is a PGM of the Grand Lodge of Illinois.---Editor, MSA---

(This article is is taken from the Short Talk Bulletin, Jan. 2010, issued by the Masonic Service Association of North

America. Article by Norman Buecker )