Masons Who Choose to Read The Distinguishing Advantage R eading offers benefits beyond expanding our vocabulary, concentration, focus, discipline, memory, creativity, and reasoning skills and building expertise. Notably, reading improves general knowledge. Reading is clearly more interesting when what we read is well-written. Images, graphics, layout, format, font styles and even the color of the paper help when tackling some topics. However, regular reading demands interest in the topic we choose to read and sometimes, even with interest, we simply devote inadequate effort. In Masonry, reading offers a distinctive advantage over the one who reads little or not at all. That s not to say a Mason cannot follow a rewarding path in the Craft if he chooses to read little or not at all. However, a Mason, who chooses to read little or not at all, is much less likely to find on his anything but his own interpretation without benefit of facts, varied points of view and genuine wealth knowledge offered by those who have gone this way before him. The following articles are offered for the Mason, who chooses to read and examine as opposed to accepting. The meaning of making a daily advancement in our Masonic knowledge occurs in many ways and reading also has and will continue to make the list of those many ways. Those who make the choice to select reading as one of those many ways will always discover the distinguishing advantage.
What Do You Know About: The Origin and Legend of Hiram Abiff? When the 3 rd Degree of Masonry was Created? What is Really Meant by Time and Immemorial? T he much used Masonic expression, "time immemorial, has become almost meaningless, but has some convenience, since it enables us quickly to gloss over many gaps in our history. 1 Dr. James Anderson, when compiling the first official Constitutions of 1723, prefaced the Regulations with a purported history of Masonry tracing it back to Adam in the Garden of Eden. He went on from there to include many biblical, historical and some purely legendary personalities as protector, promoters or Grand Masters of the Art. 2 Today, these reasons behind these declarations are it is rather clear, but only if one takes the time to study and understand Dr. Anderson s background and the necessity during his era to inaugurate the Craft with a noble lineage. After all, what would attract men the era: a brand new organization or one with a heritage linked to 1 Jeremy Pemberton, Past President of the Board of General Purposes of the United Grand Lodge of England, A Full History of Freemasonry, http://www.santfreemasons.org.au/content/full-historyfreemasonry. 2 Ibid many Biblical and historical noteworthy names from time immemorial? 3 Many later writers followed Anderson's example and, without providing factual evidence, attempted to prove that Freemasonry descended from the Ancient Mysteries of classical times, the Egyptian pyramid builders, King Solomon himself, the Roman Collegia, the Comacine Masters, the German Steinmetzen, the French Compagnionage, the Mediaeval Knights Templar or the Rosicrucians. These writing certainly contributed to the mysteries of Freemasonry, and today stand as one reason there are so many inconsistencies, and often incorrect, beliefs about the origins of the Craft. There has been consistent mainstream support of an indirect link with operative Masonry. The common and most widely accepted claim is that Freemasonry arose as a result of the religious and political divisions of the 16th and 17th Centuries. They suppose that the founders of speculative masonry were men of goodwill, but of differing opinions, who wished to join together to promote a way of life based upon 3 The Scottish Key, An Investigation into the Origins of Freemasonry, a film by Tristan Boulard, Francois De Smet, 2007.
the principles of brotherly love, relief and truth, without the intrusion of divisive argument over religious or political dogma. In the tradition of their time they promoted their philosophy by means of allegory and symbolism, and as their central idea was the building of a better world, in which mankind could be better prepared for life eternal they took as their allegory the building of King Solomon's Temple, the only building described in detail in the Bible, and adopted the forms and working implements of operative stone masons on which to build their increasingly elaborate symbolism. 4 Regardless of whether a Mason or non- Mason wishes to subscribe to the belief that Freemasonry descended from Adam, Noah, Templars, the Comacine, Rosicrucians, alchemists or any other purported source, the fact remains that the intricate system of symbolism combine in a way to promote a way of life based upon the principles of brotherly love, relief and truth and so designed without the intrusion of the divisive issues surrounding religion and politics, is nothing short of brilliant. Sometimes, however, we see personal positions and beliefs leading to murky, at times obscure, understandings of the difference between the privilege of speculative interpretation and historical fact. All Masons are indeed entitled to their respective views, opinions and interpretations about our origins and 4 Ibid certainly the lessons imparted by the rituals, but the question of whether Masons are entitled to ignore historical facts always remains a question. What are the Historical Facts about the Hiramic Legend and when did it Surface in the Ritual? The many meanings of the legend of Hiram Abiff as used in Freemasonry is not the intent or within the scope of this writing. There s ample writings and overviews of the topic elsewhere. 5 What is within the scope of this writing is an overview of where the Hiramic Legend originated, when and where the evidence exists that offers us that knowledge. 5 NOTE: These are only a few starting points for reading more about the lessons offered from the lectures and ritual regarding Hiram Abiff. Conrad Hahn, The Importance of the Legend of Hiram Abiff, Masonic World, http://www.masonicworld.com/education/articles/the- IMPORTANCE-OF-THE-LEGEND-OF-HIRAM-ABIFF.htm, Kent Henderson, The Legend of Hiram Abiff, Pietre-Stones, http://www.freemasonsfreemasonry.com/legend_hiram_abif.html, Paul, Bessel, The Hiram Abiff legend in Freemasonry: What is it about? What are we supposed to learn from it? http://bessel.org/hiramab.htm, Manly Hall, The Lost Keys of Freemasonry: The Legend of Hiram Abiff, 2013 Reprint of 1946 Fifth Edition, Martino Fine Books, William Harvey, The Legend of Hiram Abiff, Phoenix Freemasonry, http://www.phoenixmasonry.org/story_of_hiram_abiff.ht m, Arturo de Hoyas, S. Brent Morris, Freemasonry in Context: History, Ritual, Controversy. Lanham, Md.: Lexington Books, 2004.
The Hiramic Legend and the 3 rd Degree Chakravarthy Sampath Madhavan provides the foundation of historical fact in his essay, The Hiramic Legend: When and Wherefore. 6 The first mention of the Hiramic Legend, including the murder, the discovery and the raising occurs in 1730, in Samuel Prichard's Masonry Dissected. But the name of Hiram Abiff is first found in Dr. James Anderson's Book of Constitutions of 1723 in which he says The King of Tyre sent to King Solomon his namesake Hiram Abif, the prince of architects... the wise King Solomon was Grand Master of the Lodge at Jerusalem, King Hiram was Grand Master of the Lodge at Tyre, and the inspired Hiram Abif was Master of Work The second edition of Anderson's Constitutions published in 1738 mentions the death of Hiram Abiff. This is the first known reference to the death of Hiram Abiff. The first record of the third degree being conferred was at London in 1724. But the Hiramic Legend was probably not part of the ritual of that time. We had seen earlier that Anderson's Constitutions of 1923 make no mention of the tragedy, but just fifteen years later, in the second Constitutions of 1738, the three ruffians murdered the Prince of Architects. This is conclusive proof that the Hiramic Legend became a part of Masonic Traditions between 1723 to 1738, and not earlier. 6 Chakravarthy Sampath Madhavan, The Hiramic Legend: When and Wherefore,http://www.freemasonsfreemasonry.com/MADHAVAN_HiramicLegend.html. Was the story entirely originated by the compilers of the new ritual, or was there some foundation for the legend existing in the craft guilds before the formation of the Grand Lodge? Well-known Masonic historian in the late 1800s, Robert Freke Gould wrote: If the murder of Hiram Abiff had been a tradition of the Craft in early days, not only would allusions to him be found in the literature of the Order, but he would have appeared in the earlier degrees, and not been thrust without any sort of warning into the third degree, much to the surprise of all who regard Craft Masonry as a gradually developing spectacle. Willaim J. Hughan, an early 1900s Masonic author and scholar, best known for his revised edition of Mackey s Encyclopedia and his many papers published in Ars Quatuor Coronatorum, agreed with Gould. He offered that ritualistically Hiram Abiff was unknown before the Third Degree. But there is another school of thought that contends, with justification, that Brethren, who a few years later, split up on very simple points into Ancients and Moderns, would not have allowed an entirely new legend to be introduced into Freemasonry and believes that there is sufficient evidence to prove that some part of the story of Hiram was known to Masons before this period. For instance, we read that, at the installation of the Duke of Montagu as Grand Master in 1721, Dr. John Beal, Deputy Grand Master, was invested and installed into the chair of Hiram Abiff, to the left of the Grand Master. The best evidence, supporting Hughan s and Gould s research is that the legend of Hiram's death was first incorporated
with our older traditions between 1723 and 1729. The Logical Pattern of Degrees In the retrospect of degrees through which the candidate has already passed, he is reminded that the First represents man's infancy, a state of helpless indigence in which he is gradually given light and instruction to fit him for his task. The Second develops the intellectual faculty and represents the maturity of man. The Third brings him face to face with his inevitable destiny and it teaches us to face that destiny. This pattern of degrees in freemasonry is completely logical and understandable. The strange thing is to find that, until two hundred and fifty years ago, Masonry in this country acknowledged only two kinds of Mason: Apprentices and Fellows, and there is little talk of 'degrees' at all until about 1730. 7 The only reference to a 'Master Mason' applied to the Craftsman who was elected to preside over the lodge. Confusion arises here because in early days the terms 'Master' and 'Master Mason' were virtually interchangeable: thus in the Haughfoot Minutes for 1704 (see Freemasons' Magazine, 18 September 1869, p 222) it is agreed that John Hoppringle should continue Master Mason till St John's Day next which obviously means that he should stay in the Chair until then; while at York in 1725 (Gould, History of Freemasonry, vol IV, p 275) at least three brethren in one lodge are referred to simply as 'Masters'. And at Dumbarton in 1726, (A QC, vol 75) Gabriel Porterfield, Fellow Craft, was unanimously 7 Ars Quatuor Coronatorum, vol 75, p 150. http://archive.org/stream/arsquatuorcoronatorum Vol51892/Aqc051892_djvu.txt admitted and received a Master of the Fraternity. 8 There is further confusion in the use of words to describe the making of a Master Mason. The word 'raising' does not appear before 1737 (Collected Prestonian Lectures, Vibert, p 38). One reads of 'making', 'admitting', 'receiving' and even 'passing' Masters which led to the extreme complication of a 'passed master' (p.a.s.s.e.d.) as opposed to a 'past master' (p.a.s.t.) And just to round it off, we actually find our dear friend Brother William Preston at the very end of the eighteenth century laying down ceremonies for 'the initiation of a Master Mason'! (Illustrations of Masonry. 2nd ed, 1775, p 100). 9 A History of the Ceremony of the 3 rd Degree One of the more concise offerings about the history of the ceremony of the 3 rd degree comes from a paper prepared by Sri Brahadeeswara. 10 1. It is common knowledge today that the Craft consists of the Three Degrees of the Craft Masonry in all the jurisdictions. Most of us just accept this and think nothing about how this all came about. The Three Degree system had not existed 8 MofMasonicLibrary, http://www.masoniclibrary.org.au/index.php?option=com _content&view=article&id=126:masters-and-mastermasons-a-theory-of-the-thirddegree&catid=23:lecture&itemid=30 9 Ibid 10 WALLER MASONIC LODGE #808 AF & AM, A History Of The Ceremony Of Raising (Master's Degree) A Paper presented in the Masonic Seminar arranged by Sri Brahadeeswara Lodge (No.150) India, on 4-1- 2003, by W.Bro. Dr.John Reginald, MasonicPaedia.Org http://www.masonicpaedia.org/.
from time immemorial. On the other hand it had been affirmed that pure Masonry consisted only of two degrees. Dr.Anderson in his Constitutions of 1723 does not mention about three degrees or about the Hiramic Legend, which came to be included in the rituals over a long period of time and in a somewhat laborious manner. The whole change was not an overnight arrangement, but rather grew up over a period of years. To be more exact in the language of the great Masonic scholar Joseph Fort Newton "But the fact is that the Third degree was not made; it grew like the great cathedrals, no one of which can be ascribed to a single artist, but to one order of men working in unity of enterprise and aspiration". In fact, the early years of this change were times of great turbulence. Much of these historic events have been shrouded, in mystery and confusion. The eventual sorting out of the period by our Masonic historians was done in the face of minimal historical evidence, a large amount of reasonable assumption and with some pre conceived notions. Even today, some Masonic writers still find it a common ground on which to agree to disagree. And because of this lack of historical evidence it would be safe to say that the perplexing questions of the existence and growth of the three degrees will remain a point for Masonic discussion for centuries to come. 2. One thing is reasonably certain. Prior to the early eighteenth century, two degrees were worked, the Entered Apprentice Degree and the Fellow Craft Degree. This is confirmed by the ancient manuscripts, the Edinburgh Register House Ms. of 1696 and the Sloan Ms. of 1659, which refer to two degrees, whilst the Trinity College Dublin Ms. of 1711 and the Graham Ms. of 1726 refer to three
degrees. We can only speculate as to the sequence of events in the early 18th century that led up to the establishment of the three degree system in our Order. 3. As our Masonic historians have agreed to disagree on the interpretation of much of the evidence, there is of course no over-riding authority available to say as to who is correct. Let us first look at the word "degree. In its primitive form the word was used by the Operative masons as a method of acquiring different grades of skills, which usually consisted of Apprentices, Journeymen and Masters. It is pointed out here that later in the sequence of events, one of the big events that caused confusion centered around the interpretation and use of the word Master. To the Speculative mason the word "degree" infers the use of some form of ceremony which would advance the candidate to a higher rank, after he had had communicated to him certain distinguishing words, signs, grips and tokens. 4. Thus it is reasonable to assume that the Speculative mason attained different levels of speculative knowledge. Today, the word "degree" indicates a reward of advancing through an esoteric ceremony to a higher degree by the method of communicating words, signs, grips and tokens. Knowledge of the definitions of the words is necessary to make a good Much of the early events had been handed down through the Gothic Constitutions of the seventeenth century. Many of these, fortunately, have been preserved and some are very valuable historically. But some confusion was brought about due to interpretation by some of the authors. foundation towards the understanding of the history of the Masonic degrees. 5. Although we have a considerable amount of material available to us regarding Freemasonry generally in the pre-grand Lodge era, there is very little information available to give us an idea of the internal workings of the lodges at that particular time. At this stage it may be well to remember that, at that time in history, when all of this was happening, it was a time of illiteracy. Very few people could either read or write. Hence the bulk of much that happened was handed down by word of mouth. The ritual was the words spoken by the Masters and naturally there was much variation and to some extent some confusion. A skillful Master would have delivered a fine flowery address, which was later adopted and followed by many others, tending to bring about some uniformity. Much of the early events had been handed down through the Gothic Constitutions of the seventeenth century. Many of these, fortunately, have been preserved and some are very valuable historically. But some confusion was brought about due to interpretation by some of the authors. 6. A further source of information is the various Exposures of Freemasonry, which have come to light from time to time. Exposures assumed great prominence after about 1723. While these exposures furnish the historian with valuable
historical evidence, as exposures, they had little effect on the acceptance of Freemasonry. Other information that one would reasonably expect to carry unlimited historical events and data, is not as readily available as one would wish. This is Lodge Minutes. 7. We have to emphasize the tremendous importance of Lodge minutes today. They will become the major source of the history of the lodge. Unlike many ideas of our present day, too much information cannot be placed in lodge minutes; and much more care should be given to the preservation of these records. Lodge Minutes of the early days extend back as far as 1598 and are, in the main, of Scottish origin. Only two English Lodges have minutes preserved of the pre- 1717 era, and they are from Alnwick 1701 and Yorke 1712. So much information in this regard is lost forever. The major source of information regarding the degrees within the Order were the Manuscripts and Charges. They quite definitely marked the existence of the Two Degree System; the First and Second Degrees. By looking at the dates of the Sloane and Dublin Manuscripts some authors had suggested that the Three Degree System began to appear somewhere between 1659 and 1711. 8. Let us ponder for a short while over the many similarities of the present First and Second Degree, in their general structure and language. We find a tremendous difference in the structure and language of the Third Degree. The Hiramic Legend, surrounded by the Third Degree, did not happen overnight. This came to fruition over a period of time. The introduction of the additional degree was not accepted immediately - for some time it caused great turbulence amongst the Fraternity. In the years prior to the formation of the First Grand Lodge, Lodges were answerable to no central point or control, and consequently they had no uniformity in ceremonial workings. 9. According to the Graham Manuscript the Third Degree Legend was known in some form in the 17th Century. The phrase "Sublime Degree of a Master Mason" was used on a Grand Lodge Certificate of Ireland in 1754. There is also record that it was used in 1767 by the Lodge of Friendship No. 6. But it does not seem to have been in general use until the end of the seventeenth century. The earliest known reference to the degree in Lodge Minutes in London occurred in 1727. So, taking a broad view of the confusing material available, and the reasonable assumptions made due to the lack of historical evidence, it would be, again,
reasonable to assume that the Third- Degree System grew up by a gradual process between 1717 and 1730. That is about as precise as we can be. 10. As a matter of interest, the Third Degree System can be said to have been a "fact" in: France in 1731, in Scotland in 1735 and in Sweden in 1739. 11. This can be taken to be the period of the establishment of the Third Degree in the History of Freemasonry. As one would expect some lodges were openly against the rearrangement of the Degrees, particularly in Scotland. This of course made the fixing of a precise date of change even more hazardous. There is no certainty about the exact date when the third degree began to be worked but, as far back as 1711, the Trinity College (Dublin) manuscript mentions three separate classes of masons: Entered Apprentices, Fellow Craftsmen and Masters, each with its own secrets. 12. By 1730, when Prichard's Masonry Dissected was published, the threedegree system had become firmly established. The introduction of the Hiramic legend in Freemasonry dates from the same period, as proven by the advertisement for sale in 1726 of a publication entitled The Whole History of the Widow's Son Killed by the Blow of a Beetle. The name Hiram appeared in Masonic manuscripts much earlier, even centuries before, but we have no indication that the medieval mason was familiar with any tragic legend associated with that name, which appears in the Third-Degree System grew up by a gradual process between 1717 and 1730. That is about as precise as we can be. different spellings and variations, such as Anyone, Aman, Amon, Aymon and Hyman. We note here a certain confusion between the name Hiram, belonging to the King of Tyre as well as the chief architect, and the Hebrew word Aman or Ooman, meaning chief of the works or artificer. We are familiar with the Hiramic legend as exemplified in the third-degree ceremony. We should keep in mind, however, that like most myths, the legend is larger than any one specific recounting. This or that feature of Hiram Abiff's story has been eliminated from some Masonic rituals, but appear in others, in the allied masonic bodies, or in ceremonies belonging to other masonic rituals. 13. Albert Pike in his letter to Gould "Touching the Masonic Symbolism", had opined that a few men of intelligence, who belonged to the four old Lodges, which founded the First Grand Lodge, "is to be ascribed the authorship of the Third Degree and the introduction of Hermetic and the other symbols into Masonry; that they framed the three degrees for the purpose of communicating the doctrines, veiled by their symbols, to those fitted to receive them and gave to others trite moral explanations, they could comprehend." J.F.Newton however rejects those postulates and holds that neither Desaguliers, nor Anderson and Payne could have been those intelligent men referred to by Pike. He has also pointed out that, Anderson had dilated in his Constitutions of 1723 about the construction of the Temple and has added a note on the meaning of the word Abif and then abruptly stops with the observation that "But leaving, what must
not, indeed, cannot be communicated in writing". It is unlikely that he had introduced a legend unknown to the then brethren. 14. Bro. Harry Mendoza in his paper, "The Words of a Master Mason" presented in Quatuor Coronati Lodge (Vol.102 A.Q.C. 164) has urged that "The earliest definite evidence, we have of a third degree is in 172 although we have no evidence of a third degree prior to 1725, there are hints of some things we associate with that degree. In particular, the f.p.o.f and some form of word. 15. We also find in Masonic literature that at certain period the lost secrets were sought to be recovered by raising the dead. Graham Manuscript of 1726, mentions about the legend that after Noah died, his sons attempted to get the secrets by raising the corpse of Noah. On reopening the grave one son exclaimed there is still marrow in it. The other said it is dry bone and the third exclaimed, "it stinketh. Careful reasoning may pronounce that any attempt to obtain the secrets from the dead, after severe decomposition had set in is either abnormal or unwise. The rationale of such a practice is also rather difficult to understand. Some of the authors had opined that the lost word could not have been recovered by such a procedure, but that, what was indicated was a genuine attempt to regain the long lost secrets by proving worthy to receive such secrets. The available literature thus indicate that the present III degree had evolved over a time and became established some 2 or 3 decades after the formation of the Grand Lodge in England in 1717. 16. Bro.Harry Mendoza has convincingly pointed out that out of the 12 masonic manuscripts between 1700 to 1730, seven had specific Christian references. At some time the builder that was slain was said to be Jesus. That view was propounded by Bro.William Hutchinson in his book "Spirit of Freemasonry", published in 1775. We find a reference in Matthew. 16:18, that, "But I say also unto thee, that Thou art Peter and upon this Rock, will I build my church". We are all builders and symbolically our Master helps us to be living stones in that great edifice not built with human hands, but eternal in heaven. In that view Bro. Hutchinson's view does not appear to be totally incorrect. We also find that scriptures mention about resurrection and the immortality of the soul, which form some of the important tenets of freemasonry. The expression that there is yet marrow figuratively means there is goodness or the vital part or the essence and that was indicative of the fact even though Noah was dead and buried, his bones retained his righteousness and goodness. It is written in the first book of Peter that the flood of the time of Noah prefigured the water of the baptism, "which brings salvation"[and possibly peace] "through the resurrection of Jesus Christ". The ritual teaches us about the rising of that bright morning star, whose
rising brings peace and salvation to the faithful and the obedient of the human race. It certainly reflects the teachings in the scriptures. The second expression "a dry bone" has been used in the Holy Bible. Ezekiel 37 found a plain full of dry bones. He was directed by God to invoke " Come O wind, from every quarter and breathe life into those slain that they come to life". The spirit of God brought flesh and life to those dry bones. As regards the third expression "It stinketh", we find in St.John11:39 mentioning about the raising of Lazarus, his sister Martha was directed by Jesus to remove the stone closing the cave in which the body of Lazarus was kept and Martha replied 'Lord, by this time he stinketh, for he hath been dead four days'. She however carried out the command and Lord called out Lazarus and he came out. The above mentioned Biblical portions had been incorporated to emphasize that the righteous will be given a new life and immortality. But they gave way to the Hiramic Legend having universal application to persons of all religions. death, trampling the king of terrors beneath our feet. Even though we had been told that merit had been our title to the Masonic privileges, it should be our constant endeavor to continuously prove ourselves worthy of the same. 17. Resurrection and immortality of the soul are not restricted to Christian Doctrines alone. The Holy Quran proclaims in the second Chapter "O Lord Thou shall surely gather mankind together unto a day of resurrection". There are also 40 verses in the surah on resurrection. The other religions namely Hinduism, Buddhism and Zoroastrianism also proclaim resurrection. All the moral teachings of the III degree are of universal application to all professing any religion. Thus the sublime degree of a M.M had evolved ushering in universality of freemasonry and the moral teachings of the degree, if followed, will secure to persons of all religious beliefs, a realization of the vital and immortal principle in us that will safely help us to pass through the valley of shadow of
Research Lodges, Societies, Lodges of Instruction, Study Groups, Circles & Dinner Clubs Sources of Masonic Education A lthough Albert Mackey s timeless and classic essay, Reading Masons and Masons who do no Read, published in the late 1800s may still ring true today, it has fortunately not prevented Masons from around the world to continue to write, publish and offer valid education in further study of Freemasonry. There is no empirical evidence that tells us many Masons don t make a daily advancement in their Masonic knowledge by reading or other forms of study, but there are plenty of examples to offer showing that many members of the fraternity rely only on what ritual provides and little else. We can certainly assume, if from nothing else Mackey s writing, there s No man ever reached to excellence in any one art or profession without having passed through the slow and painful process of study and preparation. - Horace, Roman Lyric Poet, 8 BC always been a contingent of members who fail to genuinely study Masonry. We should also easily assume there are many men who do read and study Masonry; otherwise it is rather unlikely much would have been passed on for almost three centuries. The fraternity has offered a variety of options for men to study Masonry beyond the ritual. There are structured and informative classes for each degree, Masonic education presentations offered in open lodge, an abundance of books classic and contemporary, papers, essays and a growing number of web sites chocked full of legitimate Masonic materials. The problem, of course, is there is no universally accepted, much less required, approach to these offerings. And, since men advance at their own pace once raised to Master Mason, there s no way to reliably assure a man who has been a member of the fraternity for twenty-years knows more about Masonry than a man who has been a member for twenty months. Some Masons subscribe to the notion that all that is necessary for the education of a Mason is for him to learn and continuously experience the ritual of the Craft. If that works for a member then what could possibly be wrong with it? But is that truly enough for all men? Just attending Lodge is a lot like only attending church for an hour and listening to a twenty-
minute sermon. Can listening to a twenty minute sermon or a twenty minute Masonic lesson be enough? There has to be more for a church goer to understand their faith, and it follows that it certainly requires more if Freemasons are to understand Freemasonry. 1 Freemasonry is a way of life - not a twice monthly experience. It doesn't start or finish just within the confines of a tyled Lodge meeting. Masonry is something to be lived and integrated into one s personal life. And in order to live it within the concept of Masonic community, Masons need to do things together as Brothers and not restrict what they do to just sitting in lodge. Studying Masonry together is one of those things. Churches have Bible study, Lodges benefit from study groups as well. Study groups bond men together by participating as a community of Masons seeking more Light in much the same way that celebrating the Craft through Festive Boards and other special events do. 2 If a Lodge isn t making strides to create a sense of Masonic community then the lodge is missing the chance of putting together all the ingredients that make not only a Mason a better man, but makes the group as a whole have a unique identity. A way of life, if that is what Freemasonry is believed to be, has to be actively participated in all the different facets that help create a true Lodge family. 3 The key, of course, is treating and practicing Masonry as the system it is 1 Frederic L. Milliken, Masonic Study Groups, http://beehive135.blogspot.com/2008/08/putting-it-alltogether.html. 2 Ibid 3 Ibid
supposed to be and not just practicing the parts that are the easiest or most convenient. Practices in isolation, each component of Freemasonry is fragmentary and incomplete. 4 So, what s this have to do with the topic of this paper? The answer is, Everything. How do men maintain enthusiasm about something they know little or nothing? Well, to answer that question we first must acknowledge that all Masons are not in the category of knowing little or nothing about Freemasonry. But, we should candidly acknowledge too that there are more than enough who know little or nothing in some cases. If it were not an issue we d never see men who could not successfully be tried when visiting a lodge. We would not see the level of charges of un-masonic conduct that are too frequently observed. We would not see lodges with deteriorating infrastructures, deficit budget, and we would see more men in lodge if lodges were offering more practices of interest, involvement and education. These are no impromptu observations made off the cuff. Short of not being personally prepared to do so or not being made aware of the vast resources available to any Mason who, on his own, can read and further study 4 Rex R. Hutchens, A Bridge to Light, The Supreme Council, 2006. is there a valid reason for a Mason not to advance their knowledge of the Craft, its rich history, etiquettes, protocols, and processes at the very minimum? Freemasonry at his leisure, is there a valid reason for a Mason not to advance their knowledge of the Craft, its rich history, etiquettes, protocols, and processes at the very minimum? Masons who genuinely want more information can find a way of gaining it. Most valid resources are free, except for the fact that they require time to both search out, and then absorb or devoting time for discussion with a wellinformed brother, start a study group or attend one that is already in existence. Research Lodges, Societies, Lodges of Instruction, Study Circles and Groups A Research Lodge is a Masonic lodge devoted to Masonic research. It is a lodge, and as such has a charter from a Grand Lodge. However, research lodges do not confer degrees, and restricts membership to Master Masons of some jurisdictions. Related to research Lodges are Masonic
research societies, which serve the same purpose but function fundamentally differently. There are Research Lodges in most countries where Freemasonry exists. Most Research Lodges have some type of Transactions, Proceedings, or even just a newsletter that is published regularly. Research Lodges tend to be identifiable by the fact that members of the Lodge conduct research which they then often deliver as a lecture in the Lodge. Some Lodges such as these may publish the results of the research in the form of annual transactions. These may include research papers not produced by Lodge members but are of sufficiently high quality to merit being included in the annual transactions and/or being delivered in the Lodge. Research Lodges have the purpose of furthering Masonic scholarship. Quatuor Coronati Lodge is an example of a Research Lodge; it has a strictly limited membership and receives visitors and papers from all over the world. Kentucky has two research lodges: the Ted Adams Lodge of Research in Paintsville, and the William O. Ware Lodge of Research in Covington. 5 In England, the Lodge of Instructions is a way of life for thousands of Masons, dispersed through the country. They meet in pubs and taverns, old churches and synagogues, Masonic halls and in private homes. Each venue is properly vetted and Quatuor Coronati Lodge, No. 2076, UGLE the Secretary always obtains approval from the Grand Lodge. The concept of the Lodge of Instruction, at its best, is exceedingly functional. Not only for the instruction of the Brethren climbing up the Masonic ladder, in search of progression, but for all those who attend to familiarize themselves with the other Brethren in their own Lodge. In London in particular, where the average number of times that a Lodge meets is between four or five times a year, the Lodge of Instruction evening is the one regular social gathering. In Great Britain, a Lodge of Instruction may be associated with a Lodge, but is not constituted separately. The Lodge of Instruction provides the Officers and those who wish to become Officers an opportunity to rehearse ritual under the guidance of an experienced brother; there may also be lectures around the ritual and the symbolism in the lodge within a Lodge of Instruction, in order to develop the knowledge and understanding of the membership. 6 Societies within Freemasonry allude to organizations that require a paid membership, but whose membership consists of brothers who have an abiding desire to seek knowledge, explore history, and discover symbolism, and debate and present philosophies. Often societies like these offer a subscription of a publication produced by the organization. An example 5 For a list of research lodges around the world see: http://bessel.org/resldgs.htm. 6 Yashar Beresinger, Lodges of Instruction, Pietre- Stones Review of Masonry, http://www.freemasonsfreemasonry.com/beresiner1.html.
may be the Masonic Society, that publishes the Journal of the Masonic Society, one of the most popular contemporary Masonic magazines offered today. 7 The Philalethes Society was established in 1928, making it oldest and largest international Masonic research and education society in North America, with thousands of members worldwide. Since 1946, the society has published Philalethes magazine featuring Masonic education papers in each edition. 8 Since 1991, the Scottish Rite Research Society has offered a publication program emphasizing quality both in content and physical form. 9 Unlike Research Lodges, societies and Lodges of Instruction, Masonic study circles, as they are referred to in Scotland, or groups are not an assemblage of Freemasons meeting as a Lodge chartered by a Grand Lodge. Many are officially recognized and supported by their respective lodge and/or perhaps district, yet many others are simply groups of Masons who get together for a meal, a presentation 7 The Masonic Society, http://www.themasonicsociety.com. 8 The Philalethes Society, http://www.freemasonry.org/journal.php. 9 The Scottish Rite Research Society, http://204.3.136.66/what/educ/srrs.html. or discussion of some area of Masonry and who enjoy this type of fellowship outside the tyled lodge. Some of these are referred to as Masonic Dinner Clubs. All Masons are usually welcome to attend and participate in such groups, although some may restrict attendance by an Entered Apprentice or Fellow Craft if a topic/presentation/discussion is exclusively about the Master Mason degree. Others still may have club rules and membership requirements. Usually, two requirements include the provision that men are involved and actively engaged in their lodge, and do not use the club as a substitute for attending lodge. Often, there are dues associated with dinner clubs that are used for honorariums for speakers, meals, and other expenses to conduct the clubs business. These dinner clubs do no use Masonic regalia, titles nor any parts of the ritual in their informal meetings. Rex Hutchens tells us in A Bridge to Light: The lessons of Freemasonry are a feast for the mind, but there are no waiters you must serve yourself; nibble here and there or partake
heartily. The work is yours, and so is the reward. Hutchens, of course, offered his work as a bridge between the lessons of the degrees and lectures specifically within the Scottish Rite, but his words are just as applicable to Blue Lodge Masons. There are no waiters simply means it s up to the individual Mason to determine what level of knowledge he wishes to attain and how he might go about accomplishing it. Another way of looking at it is that research lodges, societies, lodges of instruction, study groups, circles and dinner clubs as well simply represent some of the restaurants of knowledge and fellowship available for Masons. They can choose to attend, participate or engage themselves at any or all the restaurants, but each place still only offers self-service. Source: Masonic History & Study Group, Lexington, Kentucky, John Bizzack.