THE BUILDER MAGAZINE
February 1918
volume 4 - number 2
THE RELIGION OF GEORGE WASHINGTON
BY BRO. GEORGE W. BAIRD, P.G.M., DISTRICT OF COLUMBIA
IN the Grand Lodge Proceedings of South Carolina for 1915,
on page 231, Brother W. S. Seipp, Senior Grand Warden of the Grand Lodge of
Maryland, is quoted as saying that on a certain occasion the children of a
certain Grand Master were entertaining some of their schoolmates, when the name
of George Washington was mentioned and it was said among other things that he
was a Mason.
To the surprise of the good Grand Master, one of the guests
said "Oh, no! George Washington was a Catholic," and on being questioned stated
further "that the brightest scholars in the world, the holy fathers, had taught
them in a parochial school that the immortal George was not only a Catholic but
that he, as Commander-in-Chief of the Army, had ordered mass to be said every
day in camp !"
Occasionally the question of the religion of Brother George
Washington has been raised and such claims as the above asserted, which if
repeated often enough may be believed. If we sanction by silence such falsehoods
we will only have ourselves to blame.
Of course, if children of parochial school age are taught
such falsehoods, it is no wonder that they should regard the rest of us as
mountebanks, all their lives. The mind is more plastic in the primary school
age, than ever after and if the "holy fathers" get in their work on children at
that age it is not difficult to understand the reason for their superstition and
their adhesion to sorcery and to fairy tales, and it is also plainly to be seen
why Romanists are opposed to our American public school system.
Washington was brought up in the Episcopalian faith and
always attended that church. He was at one time a vestryman of Pohick Church and
was also a vestryman of Christ Church in Alexandria. These are matters of church
record and evidences of his prominence in the Episcopalian faith.
The grandmother of the writer was thirteen years of age
when Washington died and we well remember hearing her tell that she attended
Pohick church on at least one occasion, and she was positive that General
Washington was particularly devout in his worship and in his responses during
this service.
History does not record that Washington "ordered mass to be
said in the camps every day," but from a Catholic authority (Sentinel of
Liberty, v. II, p. 145) we read of his suppressing the "Pope's Day" in camp,
i.e. the anniversary on which the Pope was burned in effigy in certain camps of
the Revolutionary Army. This practice of burning the Pope in effigy in these
camps is evidence of the esteem in which his holiness was held in that Army.
Grief was nation-wide when Washington died. He was held in
high esteem; almost idolized by the people. All churches, including the Romish,
held memorial services, but in the last named the services were modified, which
would not have been the case had they believed that Washington was of their
creed. For example, in the circular of Bishop Carrol to his clergy, on the
occasion of the death of General Washington, he advises them "not to form their
discourses on the model of a funeral sermon, but rather to compose an oration
such as might be delivered at an Academy, and on a plan bearing some resemblance
to that of Saint Ambrose on the death of the young Emperor Valentine, who was
deprived of life before his initiation into our church, but who had discovered
in his early age the germ of those extraordinary qualities which expanded
themselves in Washington, and flourished with so much lustre during a life of
unremitting exertion and eminent usefulness.
"If these discourses shall be delivered in churches where
the holy sacraments are usually kept it would be proper to remove it, with due
honor, to some decent place."
It has been claimed that Bishop Carroll was an intimate
friend of Washington, though none of Washington's historians even intimate this
fact. There is no record of an acquaintance between them until President
Washington was invited to distribute the premiums at the commencement exercises
of the Jesuit College, in Georgetown, of which Bishop Carrol was president. But
it is very certain that the Bishop would not have caused the holy vessels to be
removed from the churches during the memorial services, had he not regarded
Washington as a heretic.
About four years ago there were printed in Romish papers
stories on the subject from which the American Citizen has quoted. One is as
follows:
"Although George Washington, father and first president of
our country, was not a Catholic, yet he is said to have kept always hanging over
his bed a picture of the Immaculate Conception, which is still to be seen in its
old place at Mount Vernon. There is also a tradition that on the night of his
death, Father Neale, S.J., of the Maryland Province, was hurriedly sent for, and
rowed across the Potomac, where he remained for four hours with the dying
Patriot * *."
The Potomac river at Mount Vernon is a good mile wide, and
the accompanying map, made in 1795, shows no trail nor road anywhere near that
point of the river on the Maryland side, so the priest did not row across at
that point. We cannot find record of any Romish church in Maryland nearer than
St. Inigoes at that time, and from the U. S. Catholic Historic Magazine, v. I,
p. 333, we find Father Neale, S. J., was stationed there.
The map, used as this month's frontispiece, was engraved
from surveys made in 1795, and it shows every road, path and trail in Charles
County and St. Marys County, by which his reverence might travel. Port Tobacco
(where there may possibly have been a Romish church) was the nearest town in
Maryland but there was no road thence to the Potomac except via Matawoman Creek,
from which point there is a waterway fifteen miles in length, after a ride of
about eighteen miles.
From Port Tobacco by water it is thirty-five miles, and
from St. Inigoes by water, it is nearly seventy-five miles to Mount Vernon. The
assumption is, therefore, that the inventor of the fairy story discovered the
name of Father Neale as being in Maryland, and used this fact to fit into his
story.
Alexandria is on the Virginia side of the Potomac and only
about six miles from Mount Vernon. There was a good bridle-path from Mount
Vernon to Alexandria which Washington himself often rode, which must have been
familiar to the inhabitants of Fairfax County, and as there was a Romish church
in Alexandria it would have been so much more convenient to send there. More
than this, Georgetown was but fourteen miles away, with a good bridle-path all
the way, and Bishop Carrol (who is claimed to have been a friend of Washington)
was stationed at the Jesuit college there.
Travel, at that time, was mostly by the river* or on
horseback. Trails for bridle-paths were cut through the woods, which accounts
for the many hills; for it would seem the path-finders found the distance over a
hill shorter than around it. The river is tortuous and the channel narrow. There
were no steam-boats in those days and the tides, the fickle winds and the many
shoals made river travel slow. Then, let us inquire, how could Father Neale,
sent for in a hurry, reach Mount Vernon, "spend four hours with the dying
Patriot," and leave with no one at Mount Vernon knowing anything about it?
This alleged tradition places the remarkable visit on the
night of Washington's death, when Mrs. Washington, private secretary Colonel
Lear, Doctor Craik and the servants were in the house and in the room (for the
General was not left alone for a moment) and if there were any truth in the
story it could not possibly have been kept secret. We believe that the
Romanists, more than any other people, are the most ready to announce their
acquisitions and conquests.
The diary of the private secretary of General Washington,
Colonel Tobias Lear, has been in print for many years and has never been
challenged. It was written at the time, on the spot, and has so often been
verified that there has never been a doubt of its correctness. Colonel Lear
wrote:
"During his whole illness he spoke but seldom and with
great difficulty and distress and in so low and broken a voice as at times
hardly to be understood. His patience, fortitude and resignation never forsook
him for a moment. In all his distress he uttered not a sigh nor complaint,
always endeavoring (from a sense of duty) to take what was offered to him and to
do what was desired by his physicians.
"At the time of his decease Doctor Craik and myself were in
the situation before mentioned. Mrs. Washington and Charlotte were in the room,
standing near the door; Mrs. Forbes, the housekeeper was frequently in the room
during the day and the evening.
"As soon as Doctor Craik could speak, after the distressing
scene was closed, he desired one of the servants to ask the gentlemen below to
come upstairs. When they came to the bedside, I kissed the head I held in my
bosom, laid it down and went to the other side of the room where I was for some
time lost in profound grief, until aroused by Christopher desiring care of the
General's keys and other things which were taken out of his pockets and which
Mrs. Washington directed him to give to me. I wrapped them in the General's
handkerchief and took them with me to my room. "About twelve o'clock the corpse
was brought down-stairs and laid out in the large room.
"Sunday, Dec. 5, 1799.
"The foregoing statement, so far as I can recollect, is
correct. "James Craik."
Thus we have the statement of Colonel Lear verified by
Doctor Craik, the attending physician. Continuing his diary, Colonel Lear says
he "wrote letters to the President, General Hamilton, General Pinkney,
* The writer is familiar with the river, and is descended
from ancestors who were actively engaged in river traffic at this period.
Bushrod Washington, Colonel Pell, Captain Hammond and also
John Lewis, desiring him to inform his brothers George, Robert and Howell * *
*." Mrs. Stewart was sent for. In the morning about ten o'clock Mr. Thomas Peter
came down; and about two o'clock Mr. and Mrs. Law. Doctor Craik tarried all day
and night. In the evening I consulted with Mr. and Mrs. Law, Mr. Peter and
Doctor Craik, on fixing the day for depositing the body in the vault. I wished
the ceremony to be postponed until the last of the week, to give time for some
of the General's relatives to be here. But Doctor Craik and Mr. Thornton gave it
decidedly as their opinion that considering the disorder of which the General
died, being of an inflammatory nature, it would not be proper nor perhaps, safe,
to keep the body so long and therefore Wednesday was fixed upon to allow a day
(Thursday) in case the weather should be unfavorable on Wednesday."
The diary for Wednesday shows that "about two o'clock the
procession began to move."
"The arrangements for the procession were made by Colonels
Little and Simms and Mr. Dencale and Mr. Dick. The pall-bearers were Colonels
Little, Simms, Gilpin, Payne, Ramsay and Marstaller. Colonel Blackburn preceded
the corpse; Colonel Duncale marched with the Militia * * *. Lodge No. 23,
Corporation of Alexandria and all other persons preceded by Mr. Anderson and the
overseers. When the body arrived at the vault, the Reverend Mr. Davis read the
service and pronounced a short extempore speech: the Masons performed their
ceremonies and the body was deposited in the vault."
From among the number of people mentioned and referred to
by Colonel Lear who were on the Mount Vernon premises at the time of the last
illness of General Washington, there surely would have been at least one who
would have known of the alleged visit of a priest if there had been such a
visit, but no word nor intimation of such a "presence" is even hinted at by a
soul.
Colonel Lear, Doctor Craik and all the pall-bearers were
Masons, but not all of them communicants of the church. I cannot discover that
anyone has claimed that General Washington died a Romanist, but this has been
often intimated. "It is said" that he kept the picture of the Immaculate
Conception hanging over his bed, but they are careful not to say who said so,
neither can it be found there nor can anyone be found who has any knowledge of
it.
The story of the visit of Father Neale is a tacit
accusation that Colonel Lear, Doctor Craik, Mrs. Washington, the housekeeper and
the servants conspired to conceal that "presence": an accusation which seems to
the writer to be infamous. I would as soon think of accusing the Virgin Mary as
to believe that Mrs. Washington would be guilty of such deception. Perish the
thought! The story that Washington kept a picture of the Immaculate Conception
hanging over his bed is very doubtful.
The writer has many times visited Mount Vernon but has
never seen nor heard of any such picture there. Besides this, Washington died in
1799, and the Immaculate Conception was not decreed by the Church of Rome until
1854. It was adopted in the constitution of Pope Piux IX, Ineffabilis Deus, as
follows:
"We define the doctrine which holds the most blessed Virgin
Mary in the first instant of her conception to have been preserved from all
stain of original sin by the singular grace and privilege of Almighty God, and
through the merits of Jesus Christ," etc.
The artist who is alleged to have made such a picture could
hardly have anticipated the discovery of the conception fifty-five years in
advance. Petrograd was called St. Petersburg until 1914, and if a letter were
dated "Petrograd, 1859," none but the faithful could be induced to believe its
authenticity.
A story printed in the National Hiberian in 1914 (March)
says that there are more Washingtons in County Roscommon, Ireland, than in all
of England, and that they all have the same "facial expression" as the Father of
his Country, the immortal Washington; the intimation being that Washington was
Irish. The article was well written and will doubtless be generally believed by
the readers of that paper. Its purpose is evident--keep such a story alive and
in time it may be generally believed, just as was the story taught to the
parochial school-girl mentioned at the beginning of this article.
Pohick Church, before referred to, stands on the watershed
between Pohick and Accotink creeks a few miles from Mount Vernon. Many very
distinguished men have worshipped there including Washington, George Mason and
John Marshall. At the outbreak of the Civil War the congregation of Pohick
Church was poor and the services in the church irregular. The United States
Artillery seized the building, and used it for a stable; the floors were torn
out that the horses might stand on soft ground; the windows were broken; the
doors unhinged and the holy vessels taken away. The place changed hands a number
of times during the war and when the Confederates captured it they made similar
use of it. But when the Civil War was ended the vestry of that little church
asked Congress for indemnification, but could never recover a cent.
The communion service was found in a New York pawn shop;
was redeemed and returned by a New Yorker, but the church was still
unserviceable. The vestry begged for sufficient indemnity to make the building
habitable, but without avail.
Fortunately, however, those noble women who compose the
Societies of Colonial Dames and Daughters of the American Revolution, who are
above politics and above sectionalism, placed their dimpled hands in their
pockets and produced sufficient funds to rehabilitate the edifice and it is now
being used for purposes of worship.
I have always believed that when Wolf and Washington drove
the French back across the St. Lawrence river they did more to establish civil
and religious liberty on the North American Continent than did our War of
Independence.
Mankind seems to be generally divided between the Radicals
and the Conservatives; the one is hasty, drastic, aggressive and confident; the
other tardy, conciliating, patient and doubting.
Washington was one of the few men who came near being a
happy mean between the two. He came of highly respectable and aristocratic
people in Virginia and it is generally believed that his attachment to Masonry
was influential in kindling within him the true spirit of democracy.
I am not certain that he was a communicant of the church,
but it is certain that he was baptized in the Church of England and was ever an
attendant, and it is equally certain that his actions were in accord with the
tenets of Freemasonry.
----o----
THE TROWEL
BY BRO. ALFRED S. EICHBERG, 33d HON., GEORGIA
THE working tools of a Master Mason comprise all the tools
of the Craft, but more especially the Trowel. The trowel is used by operative
masons to spread the cement which unites the stones of a building into a
substantial structure; but we, as Free and Accepted Masons, are taught to use it
for the more noble and glorious purpose of spreading the cement of brotherly
love, which unites us into one close bond of brotherhood, in which no contention
can ever exist, except that noble emulation of who can best serve and best
agree.
But the trowel has in addition a deeper significance.
Numerical values receive especial attention in Masonry, possibly because
mathematics was the first of the sciences to help civilize the human race.
Geometry is regarded as chief among the seven liberal arts and sciences,--its
initial blazes before you. The 47th problem of Euclid is an important symbol in
this degree.
The series, three, five and seven, occurs frequently among
the symbols of Masonry, but the number three is most frequent; the three great
lights, three lesser lights, three degrees in the Blue Lodge, three stations in
the lodge, three stages of human life, three knocks and many other instances,
which you will recall. The reason for this prominence is that three is the
symbol of Stability.
Geometry teaches that three points are always in one plane
and are always in equilibrium.
And this is the philosophic interpretation of the trowel.
It presents three points. It is the principal working tool of the Master Mason,
not only because it spreads the cement of brotherly love, but also because the
close bond of brotherhood so constructed must always be in equilibrium and is
firmly founded on Stability.
But there is yet another reason; the trowel in the hands of
the operative mason is frequently required to remove from the bearing surfaces
of the stone, such foreign substances as may have become attached to it while it
lay among unclean surroundings and which would interfere with its perfect
bonding.
The irregular block of stone came out of the quarry,--that
is, the outer world; it entered the Apprentice degree, where by aid of the
common gavel and the twenty-four inch gauge, it was shaped into a rough ashlar.
It was then passed to the Fellowcrafts, who, by use of their working tools made
it plumb, square and level and fashioned it into a perfect ashlar.
However perfect an ashlar it may have been, when it
received the commendation of the Grand Master, through contact with the world,
it superficially acquired vices and faults, which unfit it for a perfect union.
The trowel in this relation may be regarded as referring to
the three jewels of the Master degree, Friendship, Morality and Brotherly Love,
which when worthily worn, so cleanse and purify, that the stone is in every
respect fitted to be raised to its permanent place in the walls of the Temple of
Masonry.
----o----
THE WORK
BY BRO JOHN EDMUND BARSS, CONN.
Scarce two-score years had passed him; and they cried,
"See how the mists of dawn have kept their rose !
Linger and dream a little." But he said,
"Nay, I must do a man's work in the world,"
And passing, left them.
And the years flowed by,
Bringing him opulence of goods and fame,
Enriched with wife, and children, and success.
Then some besought him: "Rest a little now,
And mark the glory of thy noon-tide sun."
But he, "Not yet: these hours are best for toil,
And I must do a man's work in the world."
Then old age came and walked with him, and one
Whispered, "At last rejoice in thy great deeds;
Take time for satisfaction: Be content."
"And still not yet!" he answered; "all my years
At length have taught me justice, and at length
I know that kindness is man's greatest due
To man: I crave one moment to be kind
To him who was mine enemy long since."
Then out of all the world, in sore distress,
Returned his enemy; and at the last
He gave him succor, and the coals of hate
Died to white ashes, whiter than his hair;
And there sprang up and blossomed for a day
The rose of love between them, like the dawn.
Then death came; and he smiled, "Now may I rest,
For I have done a man's work in the world."
----o----
EDITED BY BRO. GEORGE E. FRAZER
PRESIDENT, THE BOARD OF STEWARDS
CONTRIBUTING EDITORS
Geo. W. Baird, District of Columbia.
Joseph Barnett, California.
John W. Barry, Iowa
Joe L. Carson, Virginia.
Jos. W. Eggleston, Virginia.
Henry R. Evans, District of Columbia.
H. D. Funk, Minnesota.
F. B. Gault, Washington.
Joseph C. Greenfield, Georgia.
Frederick W. Hamilton, Massachusetts.
H. L. Haywood, Iowa.
T. W. Hugo, Minnesota.
M. M. Johnson, Massachusetts.
John G. Keplingel, Illinois.
Harold A. Kingsbury, Connecticut.
Dr. Wm. F. Kuhn, Missouri.
Dr. John Lewin McLeish, Ohio.
Joseph W. Norwood, Kentucky.
Frank E. Noyes, Wisconsin.
John Pickard, Missouri.
C. M. Schenck, Colorado.
Francis W. Shepardson, Illinois.
Silas H. Shepherd, Wisconsin.
Oliver D. Street, Alabama.
H. W. Ticknor, Maryland.
S. W. Williams, Tennessee.
(Contributions to this Monthly Department of Personal
Opinion are invited from each writer who has contributed one or more articles to
THE BUILDER. Subjects for discussion are selected as being alive in the
administration of Masonry today. Discussions of politics, religious creeds or
personal prejudices are avoided, the purpose of the Department being to afford a
vehicle for comparing the personal opinions of leading Masonic students. The
contributing editors assume responsibility only for what each writes over his
own signature. Comment from our Members on the subjects discussed here will be
welcomed in the Question Box and Correspondence Column.)
QUESTION NO. 8--
"Shall Masonic Recreation Centers or Club Houses be
established at each Cantonment in the United States and at convenient military
points in France? If so, shall the Grand Lodges of the United States unite in
the appointment of a central committee with power to solicit funds and with
power to direct such centers under the rules and regulations of the War
Department? If you do not favor the establishment of Masonic Recreation Centers
at military camps, what system do you favor to aid and relieve the soldiers and
sailors in camp?"
Favors Masonic Centers.
Most assuredly I do favor Masonic Recreation Centers in or
near the various camps and cantonments of our Army both in this country and at
the Front. If after the "fuss" we have made we fail to do something adequate
along this line we shall be laughed at and shall deserve to be.
What shall we do and how shall we do it are difficult
problems and call for our best thought. There are some things we should not do;
we should not attempt to duplicate the work of the Y.M.C.A., the Red Cross and
other instrumentalities. We do not desire merely to add a "fifth wheel to the
wagon." We should have a building of our own conveniently located either in or
near each camp. It should be kept open at all suitable hours with a sufficient
force in charge. It should be made comfortable and attractive inside and out.
Every Mason in the camp should be looked up, his name and home address taken,
and be invited to visit the "Masonic Hall." If he is not in good standing he
should be urged to place himself so. Every son of a Mason should be made
welcome; every daughter or sister of a Mason engaged in Red Cross or relief work
should be made to feel that she is surrounded by brothers.
While the movement should be distinctively Masonic, it
should not be exclusive--those of known good character, though not Masons nor
sons of Masons, should be welcomed, but it should be understood that only
gentlemen are desired. Cards could be issued to such under proper restrictions.
Good Masonic (and other) literature should be furnished
with reading and writing facilities. A room should be provided where Masons
only, might, on occasion, assemble for such Masonic refreshment and "labor" as
might be allowed. Here lectures by competent brethren could be given on Masonic
and kindred subjects-- among the things to be made clear and strongly impressed
is the duty of the soldier Masons under war conditions to their brethren and to
their country. Sick or wounded brethren or those in any distress could be
visited and made to feel the touch of a brother's hand. In many ways the spirit
of fraternity could make itself felt to the benefit both of the soldier and of
the service.
My view is that this should be done under a single Masonic
organization for the entire United States. Grand Commander George F. Moore has
been suggested as a suitable leader and he could not be surpassed. It should be
made plain that the movement did not pertain peculiarly to any Rite or System,
that it was "Masonic" in the widest sense and embraced all Bodies of all Rites
as well as all Concordant Orders. The necessary funds should be raised by a
nation-wide campaign through voluntary donations by Masons and Masonic Bodies.
O. D. Street, Alabama.
Masonic Deputies for Regiments. There is no recognized
central Masonic agency through which a unified system can be adopted. This is
unfortunate and is, in the minds of some, the strongest argument in favor of a
General Grand Lodge which has been advanced. Many of us who have not yet been
converted to the General Grand Lodge, nevertheless would favor the establishment
under competent, unselfish executive management of some central agency of all
the Grand Lodges for the handling of inter- or pan-jurisdictional matters. As
things stand, however, outside of assistance to the Y.M.C.A., etc., the thing
for us to do is to raise large funds for relief of the dependent families of our
Brethren who are called to the Colors and of the Brethren themselves when
returning in mental, physical or financial distress.
Meanwhile if the various Grand Masters will commission
Special Deputies with different regiments, these Deputies can get together the
Masons of various Camps for social intercourse and can keep alive and stimulate,
even without Lodge meetings, our fraternal bond. They can also keep each Masonic
jurisdiction in touch with the needs of its own Brethren who are under arms.
Melvin M. Johnson, Massachusetts.
* *
Constant Calls for Money. The war is making constant calls
for money. Masons are generously responding to the calls, one of which is for
the establishment and maintenance of the Y.M.C.A. Recreation Centers in
Cantonments and Camps in the United States and France.
While these Centers are in no sense Masonic, they are
available to Masons for recreation purposes. In a letter received today from a
Masonic friend, now serving with the U. S. Army in France, he says: "The Y.M.C.A.
is a wonderful institution and doing great work." The establishment at the
present time of Masonic Recreation Centers in the camps would in a measure
duplicate the work of the Y.M.C.A. and it seems to me that under the existing
conditions, the money necessary for such establishment would serve a better
purpose if placed at the disposal of the Y.M.C.A. and the Red Cross
organizations which are doing great things for the aid and relief of soldiers
and sailors in camp.
Later it may be wise to seriously consider the
establishment of Masonic Recreation Centers, but not while the present financial
strain continues. C. M. Schenck, Colorado.
Add to Y.M.C.A. Work. In corresponding with the Grand
Masters, one of them made a very good suggestion, as it seemed to me --Brother
Fead of Michigan. His idea is that in addition to providing funds, the Masons
should provide some distinctive recreation to be put on by Y.M.C.A., or the Red
Cross, publicity being given to the fact that such entertainment was furnished
by the Masons.
At first thought, it is very easy to conclude that each
Grand Lodge should go ahead and erect buildings, but when one comes to consider
what this involves and above all that it is a mere duplication, the wisdom of
the decision of the Grand Lodge of Iowa that it would be unwise to attempt such
work alone will, I think, be fully borne out. John W. Barry, Grand Master, Iowa.
*
Give in Business-Like Way. Every Mason must give--give
until it hurts -- but, in addition, he must see to it that he gives in the most
efficient and business-like way. The United States can not win the war unless
the efforts of the people be expended to the very best advantage; no second best
measures will do. Therefore, let the Mason forget the aggrandizement and
advertisement of Masonry that might come from the establishment of Masonic
Recreation Centers, and support the Y.M.C.A. When letters come to us from our
loved ones at the camps, both here and "Somewhere in France," each letter with
the Red Triangle of the Y.M.C.A. in the corner of the letter paper, think what
that Triangle means--"We, an organization whose business is young men, are doing
our bit. Help us!" Masons! Forget this Masonic social center study and get busy
! Harold Kingsbury, Connecticut.
* * The Kentucky Plan. In answer to the question concerning
Masonic Recreation Centers, I am most heartily in favor of them and think that
there should be such not only at Cantonments in the United States but at
Military points wherever our boys are to go in Europe. There is already being a
great deal done as you no doubt know along this line since the War Department
reversed its ruling. Perhaps what we are getting ready to do here in Kentucky
may interest your readers. Kentucky already has two Military Lodges now at
Hattiesburg, Mississippi, which may soon be in France. Masons of Louisville are
preparing to erect outside of the Cantonment, but near Camp Taylor, a convenient
Masonic Hall both for Club purposes and the conference of degrees. This will be
occupied by one or more Military Lodges from Indiana, Illinois and Kentucky. At
a recent meeting of about two hundred Masons in the Camp from those States,
embracing both officers and privates, the plan was enthusiastically endorsed. We
already have the site. I wish some of those who object to Military Lodges could
have heard the speeches made on that occasion by officers and privates who
realize that they are about to sacrifice all they hold dear, perhaps life
itself, that the world may be brought to the great ideal of Brotherhood and that
all countries may be made safe for this great principle which Masons profess.
They believe without doubt that Masonic Lodges which they could carry with them
to Europe, would do much toward cementing friendships among all people. They
intend to practice Masonry rather than to preach it. I am inclined to think that
as conditions now are in the Masonic World it is best to let each Grand Lodge
run its own gait, but if it were possible to hold a general Masonic Congress in
this country such as the Latin and German Masons are used to we could accomplish
a world of good and perhaps speed up a day to half a century when Freemasons
would forget their red-tape and old-fogyism, championed by a few of the "old
timers" who have nothing else in life to do but pick flaws at somebody else and
get reason why we would not be friendly to this or that jurisdiction.
We need more leaders, writers who will find reasons why
Masons should get together than why they should be kept apart. Many Lodges have
sat down on the General Grand Lodge proposition in every phase or form for
something over a century. May I suggest however that they are at least united on
three needs: the General Relief Board, National Masonic Research Society and the
War Relief Board. Perhaps these three may pave a way for some sort of Annual
Advisory Conference which would in effect be such a Central Committee as you
suggest. J. W. Norwood, Kentucky.
* * * Support the Y.M.C.A. General Pershing is quoted as
saying "I desire to deal in France with only two non-military relief
organizations--the Red Cross for the sick and the Y.M.C.A. for the well."
These two organizations are superbly efficient. It seems to
me that it would be a great mistake to attempt to duplicate their work. I would
rather call upon all Masons everywhere to unite in a great, earnest and
effective support of these two magnificent organizations. John Pickard,
Missouri.
Suggests Letters to Soldiers. It seems to me that the
establishment of Masonic Recreation Centers or Club Houses at Cantonments or at
Military points in France is impractical and would lead to endless confusion.
Why multiply agencies for doing the work for which the
Y.M.C.A. and the American Red Cross are so splendidly equipped? To my mind we
can not improve upon the work these organizations are doing and if we compete
with them we weaken them without compensating advantages to the men.
I would favor giving financial assistance to these
organizations which are open to all regardless of creed or affiliation in any of
the fraternal orders.
But, the mere giving of money involves no real sacrifice on
our part and the benefits to the boys would be mostly material and impersonal.
Their creature comforts are provided for. As Masons, let us give them something
of a spiritual nature--something of ourselves.
For instance. Here is a Lodge of 300 members. Twenty are in
the "chosen" army. Why shouldn't the 280 remaining at home get back of the 20
and let them know that they will always be in our thoughts. Let a correspondence
committee be appointed to write to the boys regularly. Let them know that their
letters from the front will be read at the meetings. Then let us look up the
immediate connections of the twenty and see that none of them come to want. In
case any should do so let us ease the boys' minds with the assurance that, no
matter what comes, their loved ones are and will be looked after by the brethren
at home.
This would be merely a beginning. But I can not conceive of
anything which would be more helpful to the boys at the Front, which would make
us all better Masons and bind us closer together in the fraternity than a
nation-wide program such as this. To me this is the heart, soul and work of
Masonry. John G. Keplinger, Illinois.
An International Masonry. "Shall Masonic Recreation Centers
or Club Houses be established at each Cantonment in the United States and at
convenient military points in France?"
Unhesitatingly I answer yes, and would add that in Masonic
sociability they should be free to our unrecognized French Brethren. These are
no times for red-tape restrictions. I am not one of those who are carried away
with war hysteria to the point of wanting our whole Army and Navy made Masons at
sight and free of cost, nor do I advocate any change in our present list of
recognized Grand Lodges, but I do think the opportunity presents to show Europe
what American Masonry really is.
I would go even further. I would strongly urge the Masons
in these Clubs to seek out, when they can. Masons among German prisoners and go
their utmost length in expending utterly undeserved kindness and relief. England
erred, Masonically; let us, if we too err, do so on the other extreme.
2nd. "If so, shall the Grand Lodges of the United States
unite in the appointment of a Central Committee ?"
Equally unhesitatingly, No. Small differences of views
would result in discord. We want no central power, great or small, but
independent action by each Grand Lodge. Already some Grand Lodges are forming
traveling Military Lodges, while others vehemently object. Let each make its own
mistakes without involving others.
I favor Clubs or Recreation Centers, only, partly because
we can thus freely open them to unrecognized Masons and because I happen to
know, that in the war of the '60s Military Lodges made serious mistakes and made
Masons of high officers who would have been blackballed at home. Secretary of
War Baker was right in forbidding all secret meetings. These Clubs should be
social and brotherly and should illustrate the words of our ritual, "These
generous principles are to extend further. Every human being has a claim upon
your kind offices; do good unto all; recommend it more especially to the
household of the faithful." These clubs should illustrate brotherly love and
unselfish humanitarianism. Joseph W. Eggleston, Virginia.
* * *
Opposes Masonic Centers. Answering the question of the
establishment of Masonic Recreation Centers at Military Cantonments, I wish to
say that, as I am not in favor of Military Lodges, neither do I think it would
be the best policy to establish these Centers at Cantonments or at Military
points in France. Those Grand Lodges which have already taken steps will, of
course, be expected to go ahead with the arrangements now that Secretary Baker
has modified the order and they are permitted to do so; but it seems to me that
as a general rule it would be better for the Masonic bodies and Grand Lodges to
do their work in co-operation with the Y.M.C.A. There are enough Masons
connected with the Y.M.C.A., and enough at the Military centers not immediately
connected who could act in organizing, under proper supervision, auxiliary
bodies which could carry work for relief of soldiers and sailors who are Mans at
these centers. Working in this way, I believe much better work could be
accomplished and at less expense, thereby conserving the moneys donated for
Masonic relief purposes and enabling them to go farther in the work of relief.
Frank E. Noyes, Wisconsin.
* * * An Army Precedent. The Washington (D. C.) papers of
December 9th have an account of the activities of the Ashlar Club, of " at city,
which may have some bearing on the question. The Ashlar Club is made up mostly,
it is said, of Masons employed in the War and Navy Departments, and officers and
enlisted men in the Army and Navy. On November 24th the Club held a rally in
Washington and began a movement towards organizing Masonic Clubs in the various
instruction camps and especially abroad in order to look after the health and
morals of the American soldiers. The Washington Club suggests that these clubs
be known as Ashlar Clubs, to which it would issue charters, etc., and act as a
channel of correspondence, especially when it is necessary to make known the
needs of the men to the fraternity at large.
Possibly the situation can best be handled in this manner.
Here is already a nucleus on which others can form, and the whole will have a
more or less articulated structure. As needs become apparent, these clubs could
go before the Fraternity at large, through their mother club, and their wants
would probably be promptly attended to.
On the other hand, it would be worth while to make it a
nation-wide movement and put the matter a larger scale from the start than would
be possible for any club, as indicated above. It would be, in a way, measure of
the strength of the fraternity that would be beneficial to it. And, if the
various Grand Lodges could be gotten to work in unity in one matter, they might
be able to get together in others. H. W. Ticknor, Maryland.
Either Lodges or Clubs. My preference is for Traveling
Military Lodges with the different regiments or army corps; but as that does not
seem feasible I think Masonic Recreation Centers or Clubs should be established
at convenient military points in France. We must make our soldier Brethren feel
that they are not forgotten by the Masonic fraternity. Such centers would
supplement the work of the Y.M.C.A. It might be well for the Grand Lodges to
appoint a Central Committee with power to solicit funds; for such a scheme would
not overlap and duplicate the work of individual Grand Lodges. Henry R. Evans,
District of Columbia.
* * *
Masonic Clubs Not Needed. Question No. 1. It is unnecessary
at this time, because the soldiers' needs in this line are being well attended
to by the Y.M.C.A.
A number of competing organizations could hardly add to the
proper regimental spirit of a common good comradeship.
While it would make Freemasonry prominent in a most
estimable way, Freemasonry can and will give liberally without advertising
itself.
Question No. 2. Yes, if entered upon at all.
Question No. 3. Through the Y.M.C.A. national organization.
An immense sum, said to be $35,000,000.00, has already been collected for this
purpose.
That institution has special experience in this particular
direction. It is non-sectarian, and has among its members many of all sects.
Public confidence in it is well deserved.
Masons, as individuals, have liberally subscribed to this
Y.M.C.A. movement, and can scarcely do greater service in this line than by
continuing to support it. Joseph Barnett, California.
* * * The Ohio Plan. In my opinion any opportunity offered
Masons to contribute to the comfort of brethren in active service of the United
States should be gratefully grasped. Doubtless you are aware of the storm of
protest and indignation that followed the refusal of the War Department to allow
Masons of Atlanta to erect a recreation house in a southern Cantonment, when
similar privileges had already been accorded the Knights of Columbus and Y.M.C.A.
at that particular Cantonment. A broader policy seems to have influenced the War
Department as a result and it was with deepest appreciation last month that we
Masons of Ohio learned from our Grand Master, M. W. Henry M. Hagelbarger, that
permission had been accorded to Ohio Masons to erect a Rest or Recreation House
at Camp Sherman, Chillicothe. The Grand Master's request that Lodges of Ohio
contribute twenty-five cents per capita for this laudable purpose has met with
immediate and enthusiastic response in every instance, and our regret if any is
that he did not ask more. The handsome building in purpose of construction at
Camp Sherman will afford quarters for the relatives of soldier-Masons visiting
the Cantonment and many other similar comforts. Either a Committee working in
conjunction with the Grand Master, or as in Ohio, the Grand Master assuming the
arduous responsibility himself, would be serviceable. I am informed that even
with the admirable relief work heretofore done at the various Cantonments by the
Y.M.C.A. and K.C's, their accommodations are overtaxed and there is abundant
room for a rich body like ours to fall in line and have a hand in this splendid
patriotic work. After supplying our Cantonments here, many of which promise to
be many years in use, our next endeavor should be to establish similar comfort
headquarters abroad, so far as the War Department can admit any activities of
this nature. It should be our constant slogan, "If we can not go across, let us
come across," and the next best thing we can do after giving the flower of our
Order to the Flag is to follow the Flag overseas with our dollars and make the
boys as happy as added comforts can. John Lewin McLeish, Ohio.
----o----
INTERNATIONALISM AND FREEMASONRY
BY BRO. P. E. KELLETT, GRAND MASTER, MANITOBA
PART I
Owing to lack of space, we have, with Brother Kellett's
permission, divided his article into two parts. In the present issue he
summarizes for us the attitude and activities of the Grand Orient of France. He
uses official sources, and, while at first blush it may appear that the Grand
Orient has encroached upon political preserves, it will be well for us to hear
Brother Kellett through, before rendering ourselves a decision. In the second
installment will be presented the point of cleavage between Anglo-Saxon Masonry
and the Masonry of France. PART I.
With meteoric suddenness the present war has ruthlessly cut
off many lines of communication and channels of intercourse between nations and
peoples. Freemasonry has suffered with the rest. This catastrophe has so jarred
the mechanism of our daily lives and impaired the development of the human race
as to make us realize more than ever before the distinct advantage to be
obtained from international co-operation. To attain the highest efficiency,
socially, morally, commercially and otherwise, the cooperation of one people
with another is necessary. We are interdependent one upon the other. The
organization of the relations among men on a universal basis, embracing the
whole of the inhabited world, has been demonstrated to tend to the greatest
good.
When each of the peoples of the earth lived unto themselves
alone little progress was made, especially along the higher ethical lines that
tend to the broadest development of a nation. Love of self reigned supreme; the
law of the jungle prevailed, and might proved right. The evolution of the years
modified these ideas, as peoples came to know one another better through the
intercourse of trade. Old prejudices gradually broke down, and civilization took
a wider meaning. International conventions were called to consider the
betterment of relations between people and people. These gave birth to
international services, all tending to unite the civilized world in common
action for general progress, and to assure to human activity the fullness of its
powers. We had reached the point where we were dreaming of a better life,
universal peace, harmony and progress. The masses today are uttering a cry of
hope that the present barbaric struggle may not be in vain, but may prove to be
but a stepping stone to even better things. May their hopes come to fruition.
No association exists which more naturally tends towards
internationalism than Freemasonry. Anderson's Masonic Constitution, promulgated
in 1723, said the following:--"Ye shall cultivate brotherly love, which is the
foundation and the master stone, the cement and the glory of this ancient
confraternity, for we as Masons are of all races, nations and languages." An
eminent present-day writer on Freemasonry has said of it: "High above all dogmas
that bind, all bigotries that blind, all bitterness that divides, it will write
the eternal verities of the Fatherhood of God, and the brotherhood of man." Its
origin, past history, organization and philosophy all lead in that direction,
and have no other goal than universal brotherhood.
A great deal of good can be accomplished by a world-wide
fraternal connection between Freemasons of all countries. Masonry's aim is the
Fraternity of men and the spread of the principles of Tolerance, Justice and
Peace. How better can this be accomplished than by mutual understanding ? If we
continue to hold ourselves aloof, will we ever attain the object we seek? Is it
not astounding that Freemasonry should still be divided, and so far from being
united? Would it not seem that every Mason should use his influence to help weld
the chain of the international fraternity for the accomplishment of universal
unity, peace, tolerance and mutual goodwill.
It is my purpose to point out to what extent the Freemasons
of the world are disunited, and what the main lines of cleavage are. In
particular, I desire to give some information about the Grand Orient of France,
which is a representative institution of that class of Freemasonry towards which
Anglo-Saxon Freemasonry has had particular antipathy.
According to the latest available statistics, there are
approximately 2,100,000 adherents to Freemasonry scattered through all countries
in the world. These have been divided into three distinct groups. Authorities
say they do not differ materially in customs, principles, or traditions. In what
then can they rightly differ? The divisions are made because of the greater or
less importance given to religious ideas.
To quote the International Bureau of Masonic Affairs,
established in Switzerland with the aim of completing an arrangement whereby
Freemasons of all countries may mingle with one another in the Lodges, visit one
another, and learn to know one another, these divisions may be given as follows:
"(1) The first group regards as-being of absolute necessity
the adoption of what are called the 'Landmarks,' and in particular these two,
viz., a belief in the G.A. of the U. and the presence of the Bible on the altar.
Some of this group decline to receive into its Lodges Masons who belong to
groups which do not admit these two landmarks. Others of this group also revere
the G.A. of the U., and possess the symbol of the Bible, but they do not close
their doors to any visitor who proves himself to be a Mason, even when his
obedience admits neither the formula of the G.A. of the U. nor the Bible. Our
brethren of the Grand Orient of France are welcomed with pleasure by them.
"(2) The second group which comprises part of Latin
Masonry, leaves to its adepts the right to believe in God, even in the esoteric
God of the religions, and imposes on them no act of faith, which does not hinder
it from admitting to its Lodges all visiting brethren, to whatever obedience
they may belong, and without any other proof than their title as regular Masons.
This group holds the principle of mutual tolerance, the respect of others and
one's self, and absolute liberty of conscience; it does not allow of any
dogmatic affirmation.
"(3) The third group comprises purely Christian Masonry,"
Very much of interest could be said in giving an account of the effort made by
the International Bureau of Masonic Affairs to the furtherance of mutual
friendship and brotherhood among the Freemasons of all lands. Considerable
progress was made, and particularly on the Continent of Europe, it developed
considerable enthusiasm for the fraternal object aimed at. The war for the
present has brought their peace activities to a close. In one of their later
official Bulletins they say regarding it:
"If we were pessimists we should once for all give up our
plans, our endeavours and our work in behalf of an improvement in the relations
among men. But we know that in spite of everything our cause is the best, and
that nothing, not even the most overwhelming upheavals, must discourage us....
It will behoove the friends of peace and of fraternity to proclaim to the world
that the ideas of which they are the guardians may be defeated, but that they
never die and never surrender."
Many times in commenting on the progress of their work in
their official Bulletin this Bureau has deplored the fact that antagonism still
exists between certain Masonic bodies because brethren too readily believe all
the evil that is propagated about the Masonry of another country without taking
the trouble to ascertain facts by making enquiries at a reliable source. They
say credence is too readily given to hateful affirmations, which are adopted
without examination, and they make the plea that brethren make the necessary
enquiries from the proper source. They add further: "It would suffice to see one
another in order to know, to love, and to appreciate one another."
Not wishing to lay myself open to any charge of unfairness,
acting upon this suggestion I wrote the following letter:
"Winnipeg, July 24, 1916. "Grand Secretary, Grand Orient
of France, "Rue Cadet 9, Paris. "Dear Sir and Brother:
"Freemasonry, being a so-called universal institution, one
of whose main tenets is the universal brotherhood of man, occupies a somewhat
anomalous position today, at least in so far as France and English-speaking
countries are concerned. Masonically we do not recognize one another.
"United as we are in the great titanic struggle now going
on in Europe, it would seem that we should also be fraternally united. At any
rate, the present would be a most opportune time for considering the matter, as
it would surely get sympathetic consideration.
"The organization which I represent is a Masonic
organization, in that its members are Past Masters of regular Lodges in this
jurisdiction, but it is not affiliated as an organization with the Grand Lodge
of Manitoba, A. F. and A. M. We purposely have not sought such affiliation
because we want more freedom of subjects for discussion than organized Masonry
here would allow. All of our members are members of the Grand Lodge, so that the
thought and decisions of our Association have a certain indirect effect on the
action of the Grand Lodge.
"I make this explanation to make it clear to you that I am
at present making no overtures from the Grand Lodge, and have no authority to do
so. I simply want to find out from you information with regard to the Grand
Orient of France, with the view, if possible, through our Association, of
breaking down the barriers between Masonry here and Masonry in France. I am
therefore going to be perfectly frank in my questions, and trust that you will
think them more pertinent than impertinent, for impertinence is not intended. I
am actuated by a sincere desire to secure mutual recognition, if possible.
"It may be said frankly at the outset that the Grand Orient
of France is generally looked upon by the rank and file here as an absolutely
impossible organization for us to recognize in any way. You are generally
considered to have departed from the ancient traditions of the Order, to be
frankly atheistic, and to be in a great measure a political organization. I have
heard it said by some here that you have mixed Lodges of men and women, and that
you have made numerous innovations in Masonry that are not in accord with the
ancient tenets of the Order.
"These are charges which I can neither endorse nor deny,
not having the necessary knowledge. As your organization is the largest Masonic
organization in France, I can hardly imagine though that it can be so 'terrible'
as some would have us believe. Will you enlighten me ?
"I believe you were at one time in friendly intercourse
with the Grand Lodge of England. Why was this cut off? I presume there was some
argument in connection with it; if so, what was your side of the contention ?
Does the Grand Orient of France control only the first three degrees, or these
and the higher degrees as well ?
"There are other questions I might ask, but I have probably
asked enough to lead you to give me complete information as to your claim for
recognition. I hope you can find time to answer this by letter, and if you have
any printed matter that would give fuller information I would be pleased to
receive it.
"It would be a great pleasure to me if this would result in
the barriers between us being pulled down, so that we can grasp one another with
fraternal grip and work together for the general good. "Yours sincerely, "P. E.
KELLETT, "President Past Masters' Association, A. F. and A. M., Winnipeg."
In due course I received the following reply:
"Paris, October 6, 1916. "To Very Dear Bro. Kellett,
Winnipeg.
"Very Dear Brother,--I have the honour to inform you that
your letter, dated July 24th last, has been duly received by the Grand Orient of
France. Some time before its receipt, and at the request of our Bro.
Quartier-le-Tente of Switzerland, copies of our Constitution and of our General
Regulations were mailed to you. Today I am mailing you a copy of the pamphlet,
'The Freemasonry of the Grand Orient of France.' The perusal of these two
pamphlets will be sufficient to demonstrate to you exactly what the Grand Orient
of France really is. I also desire to reply to the questions which you have
asked me.
"It is easy to say that the Grand Orient of France has
abandoned the ancient traditions of the Order, but it is very difficult to prove
it. To state that we are frankly atheistic is to commit the greatest error. It
will be sufficient that you read the second paragraph of the first article of
our Constitution, which reads as follows:
"'Freemasonry has for its basic principles mutual
tolerance, respect for others and for oneself, and liberty of conscience.'
"I can affirm that the Grand Orient of France is neither
deist, atheist, nor positivist. All philosophical conceptions are represented
within its body.
"In what manner is the Grand Orient of France a political
organisation? It includes among its members (it must not be forgotten that
France is a Republic) citizens belonging to all the various phases of political
opinion. You will thus see that the Grand Orient of France is not bound to any
party, and cannot in consequence be considered a political organisation. All
philosophical questions are discussed in our Lodges, including political and
social economy, and each member may, during the course of these discussions,
express freely his personal opinions in a fraternal and friendly manner suitable
to Masonic re-unions.
"The Grand Orient of France consists of: Lodges which
confer the first degrees (Entered Apprentice, Fellow Craft and Master Mason);
Chapters which work up to the Eighteenth Deg. (Rose Croix), Philosophical
Councils or Aeropages, which work up to the Thirtieth Deg. (Kadosh); and the
Grand Lodge of Rites (Supreme Council of the Grand Orient of France). This
confers the Thirty-first, Thirty-second and Thirty-third Degrees. The Grand
Orient of France, which was founded in 1736, includes at present 472 Lodges, 75
Chapters, and 31 Philosophical Councils or Aeropagei. Contrary to the
information that has been given you, we have not under our jurisdiction mixed
Lodges of men and women, nor Lodges of women only. We do not even recognise such
Lodges.
"As you may have seen in our Constitution, and as I have
stated previously, the Grand Orient of France, while it respects all
philosophical beliefs, insists upon absolute liberty of belief. This does not
mean that we banish from our Lodges the belief in God. The United Grand Lodge of
England, on the contrary, desires to make a belief in God in some manner
compulsory. The Grand Orient of France is much more liberal, since in
proclaiming the absolute liberty of belief it permits to each one of its members
the liberty to believe or not to believe in God, and by so doing desires to
respect its members in their convictions, their doctrines and their beliefs.
"This is the reason why- fraternal relations do not exist
between the United Grand Lodge of England and the Grand Orient of France. We
regret this exceedingly. Is it not painful to contemplate that these two Masonic
bodies continue to ignore one another, even at the moment when England and
France are so closely and cordially united for the defence of Right, Justice and
Civilization? Do the English and French soldiers, who are fighting side by side
and giving freely of their blood for the triumph of this just cause, trouble
themselves about the philosophical beliefs of one another? Nevertheless, an
intimate fraternity exists between them, which excites the admiration of the
civilized world.
"England has always been considered, rightly in other
respects, a country of liberty. It is difficult to understand, under the
circumstances, why the Freemasons of this great and noble nation should want to
deprive their brothers of France this same liberty.
"I ardently desire to see these difficulties, which appear
to me to be based upon mutual misunderstanding, removed. As a Freemason and as a
Frenchman this is my fervent wish. I ask you to accept, very dear brother, the
assurance of my most fraternal sentiments. "G. CORNEAU, "The President of the
Council of the Order."
The information received may, therefore, be regarded as
authentic, and what I have to say regarding the Grand Orient of France will not
be based on mere hearsay. A careful reading of the letter quoted above, the
Constitution and the pamphlet referred to, cannot but impress one with
the-earnestness and the whole souled fraternal spirit of the Grand Orient. Their
methods are different from ours, but this is due to the circumstances of their
environment, which has influenced them quite materially. One cannot help but
notice that they have the same aims and possess the same aspirations as we have,
and that they seem, if anything, more earnest than we are in working towards the
desired end--the advancement and good of mankind. They seem to direct most of
their activity along
external and social lines. The ideal ever before them seems
to be the moral and intellectual improvement of their members.
Their whole Lodge life is aimed to train their members for
a life of activity in the interests of humanity. It has been said that Masons
who live in Protestant countries can hardly realise the privilege they enjoy.
Authorities say the Freemasons of France have been subjected to narrow-minded
intolerance and prejudice; that they have been excommunicated, persecuted,
insulted and detested; and that their benevolent activities have been met by all
the hindrances, calumnies, slanders and active opposition pitiless clericalism
could invent. By the very force of events Masonry in France became the directing
force of the democracy. Masonic Lodges became centres where liberal minds could
gather for exchange of views. Even there they had to be discreet, for the police
were on the watch. Circumstances in France have been such that it would have
been, as one has expressed it, "a crime against the Masonic idea for the members
to shut themselves up in classic Masonry."
This condition existed in the years following the
establishment of the third Republic after 1870. For a number of years, though,
they have not been seriously threatened by their old enemies. The aspect of
affairs has changed. That period of intolerance--intolerance from a Clerical
source is responsible for the stand the French Masons took with regard to "God
and Religion" and "Politics." But I will say more later on those two topics.
They may have committed errors, but in my opinion have done nothing for which
they should be punished today.
They regret being separated from the brethren of other
countries, and, as we have seen from the letter quoted, they would welcome the
fraternal hand from us. Separation is, I believe, due to misunderstanding.
French Masons seem to regard the institution as still in
its infancy, not yet definitely formed, a progressive institution. They are not
averse to trying out-reforms. They do not consider the institution is such as
they should be satisfied with and refuse to change in any respect. They believe
it should be changed, in anything but principle, if it will help to realize the
dream of a world at peace and civilized in a truly Masonic sense. Their
programme is entirely philosophical. Their Lodges are schools, existing to mould
independent thinkers, free from prejudice and intolerance to take their part in
the citizenship of the nation.
Stated briefly, their principles, etc., as set forth in
their official pamphlet, "The Freemasonry of the Grand Orient of France," are
somewhat as follows:
They recognise no truths save those based on reason and
science, and combat particularly the "superstitions and presumptions" of French
Clericalism. Their primordial law is Toleration, respect for all creeds, all
ideas, and all opinions. They impose no dogma on their adherents. They encourage
free research for truths-- scientific, moral, political and social. Their work
among members is to develop their faculties and to augment their knowledge by
study and discussion. Men of all classes are taken into their Lodges to work in
common "for the emancipation of the human spirit, for the independence of the
people, and for the social welfare of humanity."
Their system of morality is based on the teaching that to
be happier one has to be better. The scientific study of the human heart
establishes for them the fact that social life is the most indispensable weapon
in the struggle for existence. Those who live a common life and band themselves
together endure, while those who isolate themselves succumb. The association of
individuals develops love and expands in the heart desire for the welfare of
all. They particularly point out that morality can be attained outside of
religious superstitions or philosophical theories.
French Freemasonry, in addition to striving to emancipate
its members and separate morality from religious superstition and theory,
recognises its mission to make citizens free and equal before the law--to
develop the idea of brotherhood and equality. She enunciates the principle that
it is the primitive heritage of man, his individual right, to enjoy fully the
fruit of his work; to say and to write that which he thinks; to join himself to
his fellows when he sees fit; to make that which seems good to him; to associate
for common purposes of any kind, material or intellectual; to put into practice,
his ideas and his opinions; to teach that which he learns in the course of
experience and study, and to demand from society respect for the liberties for
each and all.
This may sound very socialistic, but the conditions of the
country may have required a declaration of that kind from Masonry. I cannot help
regarding this as simply a distinct protest against the encroachments of
Clericalism.
This pamphlet further declares that Masonry works for the
assuring of the triumph of democracy, so that citizens can take "a direct part,
as considerable as possible, in carrying on of public affairs, and in exercising
the greatest possible part of that national sovereignty towards which the people
of France have marched for a century without being able to attain."
French Freemasonry interests herself in social laws because
she believes that through them men will realize the simultaneous welfare of the
individual, the family and general society. History bears witness to the
necessity of so moulding these laws as to overcome the rivalry of selfish
interests from whence spring the miseries, the sufferings and hatreds of
society. Social problems they, therefore, consider legitimate Masonic problems
if Masonry is to fulfil its mission in its broadest sense. They believe the
things that menace the progress of human society should be discussed, so that
indirectly they may be drawn to the attention of public opinion, and through
that laws will be demanded to remedy them. Under this heading they cite
particularly that they aim at legislation to combat misery which is the most
active cause of degeneracy, bad morals and crimes; legislation to protect the
child gainst moral, intellectual and physical atrophy; legislation to lighten
the burden of the woman in the family and in society; legislation to recognize
the dignity of abour, to ensure the safety of the labourer, and to help n
solving the strifes of labour. They realize fully the vastness of the task they
set themselves in intellectual, moral and social development, but Freemasonry,
being a permanent institution, has the time for it, and does not therefore allow
herself to be deterred because of the size of the task; a step at a time finally
succeeds.
They describe their Lodges as being ateliers, in the sense
of being study classes or schools. Their membership is recruited by voluntary
impulse, as with us, the only condition of membership being that of being free,
as we Masonically understand it, and of having good morals.
No dogma, religious, political or social, is imposed on
their members. Each member has absolute liberty of thought, which he is led to
modify or change along the lines of progression as his own sense may dictate
when, by discussion, more extended knowledge and more numerous facts present
themselves.
The condition that every free man of good morals, whatever
his ideas may be, can introduce into the discussions of the Lodge principles and
aspirations of the more diverse kind as to political and social conditions has
the result of educating and moulding opinion in the best possible way. As when
one stone is struck upon another a jet of light is produced, so when ideas
clash, enlightenment likewise follows.
By virtue of a well-balanced scheme, to the centre of which
these incongruous thoughts move from the absolute order maintained in the
discussion, they understand themselves and criticise themselves. They analyse
and refine the one, the other, and evolve a common reflected opinion.
The result is every French Freemason goes from Lodge, if
not transformed, at least better informed, improved in every way. The truth
which the Masonic study has created percolates indirectly into profane society,
with manifest results.
French Freemasonry thus offers its initiates a means of
re-union where they can inspect their efforts and their researches. She places
them in the centre of human researches. "By the framework, by the symbols, by
the custom, she makes them develop, without knowing it, the best that is in
them, intellectually and morally, besides realizing the fruitful union of heart
and spirit." She elevates individuals by inciting them to make themselves
strong, desirable and true, just and good. She protects her members at the same
time against excess by maintaining internal discipline.
By conducting these studies the Grand Orient of France
keeps before her members, and indirectly before the people generally, the most
practical model and the most ideal. She has already exerted a powerful influence
on the different institutions of the people. Her task is to inculcate, more and
more; true order for the betterment of humanity. In specifying more and more
this ideal she works to the end of bringing about the most favourable
conditions, and at the same time the most legitimate conditions, of happiness.
This "elevated school of intellectual and moral nobility"
shines not to lose itself in mere abstraction, but studies what would seem to be
of practical benefit to humanity. She gives her force, trained by intelligence,
to the service of Light and of the Spirit. With study and research always going
on and never interrupted, the Freemasonry of the Grand Orient of France cannot
therefore become dogma. New thought and reason is ever being evolved. Further
investigation is forever upsetting proven theories.
As to their methods of working to these ends, the pamphlet
gives some very interesting information. Their annual Convention, composed of
delegates from all the Lodges, meets in Paris every year in the month of
September. One of the most important functions of this Convention is to fix the
questions which ought to be referred, for the consideration of the Lodges during
the ensuing year. The programme is discussed, added to and taken from, and
finally adopted and sent out to the Lodges. By this method the General
Convention condenses the thought of Masonry throughout all the Lodges, and
members are kept in touch with all the studies pursued in other Lodges than
their own. The Masonic thought of the whole country is systematized and
crystallized.
Aside from the Convention programme, each Lodge keeps a
teacher to study problems of philosophy, morality, socialism, and history, and
bring before the Lodge what he considers worthy of discussion. The Lodges work,
therefore, largely on their own initiative, and these new discussions are
reported at the next Convention, and may perhaps be put on the general programme
for the following year. To us these discussions might seem to lead on to
dangerous ground and have bad effects. With reference to this they say:
"The discussions which these problems provoke are always
conducted courteously and amicably. Tolerance is the first rule of the Masonic
Association. It is thus that men belonging to philosophical or political
schools, of the most diverse kind, may find harmoniously, without noise and
without vain agitations, the solution of the problems which interest the
prosperity of the nation and the progress of humanity."
Among the principal questions examined in the Conventions
and in the Lodges for some years back are the following, taken from a list they
give:
SOCIOLOGICAL--
The status of women and children in modern society.
The struggle against alcoholism.
The struggle against crime, more especially juvenile
crime.
The means of combating prostitution, vagabondage, and
mendicancy.
LEGISLATIVE--
The reform and simplification of legal procedure.
Reform of the Magistracy.
Civil Service administration.
Public instruction, the taking it out of the hands of the
clergy.
Betterings of methods of taxation.
ECONOMIC--
Condition of the working man and how it may be bettered.
Co-operation.
Cheap dwelling houses.
Agricultural credits.
Working men's credits.
Means of encouraging the apprentice system.
Homes for working women.
PHILOSOPHIC--
Study of morality outside of all religious dogma.
The finding of a morality, lay and scientific.
Study of the various philosophical systems.
What I have just given is but a brief synopsis of what is
contained in their pamphlet, "The Freemasonry of the Grand Orient of France,"
which, being an official publication for the purpose of setting forth their
aims, aspirations and reasons for being, may be regarded as a fair statement.
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