The Euphrates

My Mentor Passes on to the Celestial Lodge

May 6, 2009 by The Euphrates

My Masonic mentor, friend, and Brother Dr. John “Doc” Schwietert passed away this morning. Doc epitomized the word ‘Mason’ in everything that he did. He was a devoted member of the Blue Lodge, York Rite, and Shrine. While Doc was a man that found great purpose in his Masonic involvement, it was his ability to pass on that same pride in the fraternity that truly defined him as a Mason. Doc was the first Mason that I had ever met when he investigated me for admission into the Lodge and he mentored me through the Third Degree catechism.

Doc Schwietert was in his 80’s when he became my mentor. But when we met to discuss the proficiencies, he didn’t seem a day older than me. I would call him late at night when I was finished with my work and he would be happy to have me over. Sometimes it would be 10:30 or later in the evening, but Doc was a night owl and enjoyed his Masonic company. I would ring the doorbell to his house and he would meet me at the door by saying, “Oh, don’t ring the bell, you’ll wake my wife. Just give three distinct knocks,” after which he would cackle and slap his knee. We would talk about the catechism and Masonry for hours. He was always excited to see how I interpreted the lessons and would give his own personal view of Masonry’s symbolism. When I would make a mistake in reciting the ritual, Doc wouldn’t be rude with me. Instead he would throw down his book, smile, and say, “No honey, this is how you do it!” Then he would continue to teach me the correct way to perform it with all of the patience of a loving grand father. When our sessions would end, he would pat me on the back and say, “We love ya Brother!”

The night that I presented my Master Mason proficiency in lodge will always be the greatest memory I have of my mentor. Doc suffered from a respiratory ailment and had to carry an oxygen supply with him everywhere he went. However, as he seated me in the middle of the lodge he waved any seating arrangement for himself, slung his oxygen tank over his arm, clasped his hands behind his back, and stood up straight with his chest puffed out. He was proud of me and he was proud of our presentation. As he asked me the questions and listened to me respond, his smile became wider and his shoulders raised even further. It was the last time Doc made a presentation in lodge and I hold that memory very dear to my heart. It was Doc Schwietert’s last stand and I am honored to have been a part of his opus.

Doc is the reason I became a Mason, he is the reason that I am still a Mason, and he is the reason that I will always be a Mason and will never stop laboring for this fraternity. With that, I would like to present one of my Freemasonic Fables entitled Ode to a Mentor. It will only take you a moment to realize that it was written about my friend Doc Schwietert.

Doc, if you can see this, thank you for everything, my Brother. May we meet again when I too shuffle off of this mortal coil.

Ode to a Mentor

Eli was one of the finest Masons I have ever met. He was a two-time past master, never missed a lodge function, always treated every Brother with respect, and mentored every single candidate who received the degrees of Masonry for an entire decade. I was lucky enough to be one of his pupils during this time. After each degree, Eli would come up to me, hand me his phone number, and say, “Call me when you are ready to study this a bit, I have all sorts of time on my hands.” The next day, I would place the phone call and would be graciously invited to his humble abode that evening to work on my proficiency.

When I would arrive, I’d always forget that I was not to ring the doorbell (his wife was asleep). However, Eli wouldn’t dare scold me for it, instead he would politely remind me, “Just give three distinct knocks,” then he’d slap his knee and give a good hearty cackle. Once inside, we would sit down and go through the catechism. Eli would never hesitate to correct me, “No honey! You do it this way!” His enthusiasm was infectious and his love for Masonry was great. We would also discuss a plethora of other topics ranging from the history of the lodge to current events of the day. I would always learn a lot and many times Eli and I would chat until well after eleven o’clock.

When the time would come for me to prove up in lodge, Eli would always tell everyone how studious and impressive I was. He did that with all the candidates, but you’d feel like you were the only person he had ever said that to before. As we went through the questions, Eli would smile and nod every time I answered correctly. After we were through, he would lead the lodge in a thunderous applause. Eli always made you feel special.

I was invited to a lodge banquet while I was still a Fellow Craft. When I arrived, everyone was already seated and I felt like a fish out of water. Then I heard, “Well if it isn’t my number one student! Come and sit down, honey!” Eli would then proceed to introduce me to everyone and made sure that I was involved in every conversation. When we would part for the evening, Eli would always remind me, “We love ya’ Brother,” and would give me a pat on the back.

Now, I am the one mentoring our new Brethren. Everything I do is almost an exact reflection of how Eli treated me. I consider myself one of his disciples and our job is to make every Brother feel welcome and well informed. Last week, I was examining a new Fellow Craft in lodge. I automatically told everyone how impressed I was with his studies.

Eli grabbed me after lodge and said, “If I remember right, I said the same thing about you when you were going through.”

I put my arm around his shoulder and replied, “You don’t suppose I took a few lessons from an old pro do you?” I winked and Eli smiled.

As we were climbing into our cars Eli yelled out, “Love ya’ Brother!” That is when I realized that I had finally found the secret of Freemasonry.

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Long Pine Lodge Thrives

May 1, 2009 by The Euphrates

In the small town of Long Pine, Nebraska (population 326), there exists a Masonic lodge that is truly on the upswing. Long Pine is in an area that I am very familiar with and I have many fond memories of the beautiful Sandhills region of Nebraska. However, anyone who lives there will tell you that it is sparsely populated and would probably be considered by most Masons as a region where it would be difficult, if not impossible, to operate a dynamic and growing Masonic lodge. Despite living in this sparsely populated area, Long Pine Masonic Lodge has found ways to make itself a thriving organization of which its members are very proud.

Long Pine has about 37 members, a quarter of which live outside of Long Pine and the lodge members have an average age of 55. Typically, 10 or 11 people attend meetings which is an impressive percentage of its members since many lodges have less than 10 percent of members attend meetings. There are no other Masonic organizations in Long Pine, the Eastern Star and York Rite organizations that used to exist there have disbanded and closed their doors. Faced with the burdens of a dilapidated building and an uninspired organization only a few years ago, the Brothers of Long Pine decided it was time to take matters into their own hands.

The lodge’s web master Alvin Benemerito, a Past Master, says that the organization “Had a resurgence of pride in membership in the lodge” in 2007. The lodge members decided to renovate their facilities themselves rather than hire expensive contractors. The roof was leaking badly and the lodge needed a new heater among other problems. The lodge members donated materials to the renovation and offered their craftsmanship. They replaced the ceiling and Brothers donated refrigerators, ovens, and a pellet stove along with pellets for heat. “We keep telling our members that this is our house,” said Alvin Benemerito. To cover the expenses of renovating the lodge building and maintaining their refinished quarters, the Brothers created a budget and mailed it to all members showing how much they needed to raise dues in order to keep their lodge open. Their straightforward approach worked and the lodge raised its dues from $30 a year to $75 a year. The lodge also rents out part of its facilities to a Brother’s business for $200 a month to cover expenses. The lodge does not do any fund raising. But Long Pine Lodge realizes that it isn’t only the facility which makes the organization successful, but the experience it provides to its members.

With the permission of Nebraska’s Grand Lodge, Long Pine began using the Chamber of Reflection as part of its Entered Apprentice degree conferral. This ceremony requires that a candidate sits alone in a small room prior to his degree where he is asked to write down responses to questions such as “Why do you want to join the fraternity” and “What do you expect from the lodge?” in order to remind him of the reason that he petitioned the lodge. The candidate is given the questions prior to his admission into the chamber of reflection so that he may prepare his answers and the responses are read openly in lodge prior to the degree conferral. This capitalizes a very thorough admission process which involves a formal meeting with candidates to clearly explain the obligations to the lodge that they will assume as a Mason. The lodge also requires that candidates complete the full form proficiency and prefers to not send candidates to any one-day degree conferrals because the lodge wants the work. “We don’t care if it takes them a year to be a Master Mason,” says Brother Benemerito. The lodge also opens in the Entered Apprentice or Fellowcraft degree whenever it must in order to keep all of its members engaged in the lodge’s activities as soon as they become a Mason.

The lodge’s members also wear special attire. “We wear dark suits, dress aprons, and white gloves,” says Alvin Benemerito. The aprons are UGLE style dress aprons and the dress instills their members with a sense of pride. Brother Benemerito says that the members have come to regard the lodge meeting as a special occasion. He says that “we come to lodge because we enjoy each others company. We don’t come to lodge to say let’s hurry up, we’ve got to go somewhere.” The lodge recognizes that some Brothers may not have or be able to afford a dark suit so they have acquired a number of suits from Goodwill, the Salvation Army, and other sources which are stored in the lodge building in order to be given to a Brother in need. “It becomes a culture, it becomes a custom of the lodge,” says Brother Benemerito. The lodge publishes all of its degree conferrals and events in the local newspaper. Fathers will often see their sons who have just received their degree surrounded by men in suits and purchase a suit for their son to wear when they go to lodge.

The lodge has one stated meeting and conducts a lodge of instruction every month. They have regularly featured educational sessions during which a Masonic paper may be read. However, many of the meetings are consumed with the busy work of restoring the lodge. After every lodge meeting, the Brethren of Long Pine Lodge have a light meal or snack along with a wine tasting. “We’re learning to be wine connoisseurs,” laughs Benemerito before he adds, “They all taste the same to me!” This provides the lodge with fellowship time and the Brethren are very careful to ensure that they do not convert the means of refreshment into intemperance or excess.

The Brothers also participate in a number of activities to enrich the community. They display and retire the flags for the Long Pine cemetery for Memorial Day. The members conduct a Lodge of Military Tribute that they have performed at lodges throughout the state and their travels together have built strong bonds of Brotherhood between them. They have also put on an event for the Child Identification Program, but Alvin Benemerito was very adamant when he said “We do what we enjoy doing, not because we have to do it.” This attitude defines the lodge which operates in order to meet the needs and desires of its members. A number of awards are available for lodges through the Grand Lodge of Nebraska, but Long Pine Lodge does not take the time to worry about submitting the paper work necessary to receive an award.

Brother Benemerito operates the lodge’s website which has two noticeable features. The first is a number of high quality pictures of the lodge which show its impressive regalia, beautifully remodeled facilities, and smiling Brothers. “Pictures paint thousands of words, you can visually see what the lodge is doing,” says Benemerito, who takes pictures at every lodge function and publishes them on-line. The other excellent function of the lodge’s website is a yellow pages section for all of the lodge members’ businesses. These yellow pages help lodge members stay connected with each others’ business services and has been a good incentive for lodge members to remain active.

The lodge members exhibit a great amount of pride in their lodge and do not view Long Pine Lodge as a gateway to other Masonic organizations. “It’s hard to sell something you don’t believe in,” says Brother Benemerito, “We would like to give a special Masonic experience in the Sandhills of Nebraska.”

You can find out more about Long Pine Masonic Lodge and view their numerous photographs at their website.

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The Chronicles of Philosophus: Violating the Sabbath

April 24, 2009 by The Euphrates

On the day of the Sabbath, the builders were exiting the temple after they had worshiped to return to their homes. It was the law among the Jewish builders that they could not work on the Sabbath, but they noticed one of their fellow craftsmen, a man named Amon who was born in Gebal, mixing mortar in order to proceed with work on the judge’s house which was being constructed at that time. They became incensed that he was ignoring the law of their religion and approached him in numbers in order to rebuke his desire to work on a holy day.

“Why do you insult God your Father by rejecting his day of rest?” yelled one of the members of the mob. “Perhaps he should be employed to build the temples of the pagans!” shouted another.

Amon spoke saying, “I have no quarrel with you or your Lord, I only subscribe to the religion of my land which has created no ordinance against working on this day. For is there any law by which I am to abide which requires that I rest on the Jewish Sabbath?”

The craftsmen talked amongst themselves before one spoke. “Have you not heard the commandments which Moses has received upon Mount Sinai? Do you deny the very commandment of your Lord?”

The craftsmen became even more excited as some began to suggest that Amon should be brought before the priest. Others said that he should be stoned. Finally, they decided to fetch one of the master builders from their assembly. Zachariah was sent to the temple of the builders, where the master builders were and approached Philosophus, who immediately followed him to the angry mob of craftsmen.

Hearing their cries for Amon’s prosecution, Philosophus shouted “Silence my Brothers! What charge do you desire to bring against your fellow craftsman?”

The most vocal of the group replied, “He denies the commandments of our Lord and is performing work on the Sabbath which has been forbidden.”

Philosophus asked of Amon, “Do you worship as your father did?”

“Yes.”

“Was he a Jew?”

“No, he was raised in Gebal and worshiped the God of that land as his father had done before him.”

“When you were obligated as a builder, did you take your obligation in the name of Jehovah, the God of the Jews?”

“No.”

“Were you ever informed that under the law of the order that you must conform to the laws of their religion?”

“No.”

Then Philosophus asked of the group of craftsmen, “Were you obligated in the name of Jehovah, the God of the Jews? Were you ever informed that under the law of the order that you must conform to the laws of the Jewish religion?”

The group was silent. Philosophus said, “You were only instructed that it is required that you to follow the tenets of your personal religion, for the name of the God you worship does not determine whether you are an able craftsman. The order does not regard a man for his personal religion, but for his desire to be industrious, to improve his craft, and to assist his fellow Brethren.”

One of the craftsmen then inquired, “But who will inspect his work? For the master builders all follow the Judaic law.”

Philosophus walked over to the work station of Amon, picked up a trowel and spread a layer of mortar over one of the perfect ashlars to examine its consistency. The Brethren questioned this action in whispers among themselves, for they believed that Philosophus was now in violation of his religion. One shouted, “Master, you violate the commandment of your God!”

Philosophus once again spoke. “Did I come from your home land? Have I ever been circumcised or accepted in your temple?” The Brethren were silent for none of them had ever seen Philosophus worship at their synagogue. “Neither this Brother nor myself are children of Abraham; I will inspect his work. Now return to your homes and attend to the duties of your religion.”

The craftsmen agreed and apologized to Amon for their accusations. Before returning to their abodes, they saluted him as a Brother. From that time it became a custom among the builders to tolerate the laws and customs of their Brother’s individual religion.

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Two Schools of Masonic Thought: Part 2-Individualism

April 17, 2009 by The Euphrates

This is the second article in a two part series on how Masons believe that Freemasonry should be governed. If you haven’t read the first article, please read it here. There are essentially two schools of thought when it comes to how Freemasonry operates: collectivism and individualism. These are obviously the two extremes in the spectrum of Masonic philosophy. All Masons who are active in some aspect of the craft have adopted ideas from at least one of these philosophies and in order to understand modern Freemasonry, it is necessary to discuss these opposing ideals and how they relate to Freemasonry. These articles are the opinions of the author of this column, but they are presented so that Brotherly discussion about this subject may take place.

Masonic individualism is the philosophy by which every Mason pursues his own interests in Masonry. Individualism as a philosophy is defined as “the doctrine or belief that all actions are determined by, or at least take place for, the benefit of the individual, not of society as a whole.”¹ Individualism allows for every Mason to have his own goals and directions. It relies on the peculiar strengths of each individual Mason in order to improve each other and through this process, the society becomes stronger.

When a man becomes a Mason, he is professing his belief in the individualist idea of self improvement.

That I might travel in foreign countries, work and receive Master’s wages, being better enable to support myself and family, and contribute to the relief of poor, distressed, worthy Brother Master Masons, their widows and orphans.” (Emphasis added)

The Mason is only asked to serve the fraternity in such a manner that its reputation may be upheld; the degrees regard the Mason only as an individual. This is because only a strong sense of individualism can serve to make a good man better and make the rough ashlar into a perfect ashlar.

The individualist Mason partakes in Masonry as much as his personal finances allow. He decides what the worth of his membership is and will decide for himself whether to sacrifice his other luxuries for his Masonic involvement or discontinue his membership. He does not expect the work of others to be modified for his needs. He refuses to deny the ego of man and is unapologetic about the elite nature of the Masonic fraternity. The individualist does not demand that the efforts of others in the fraternity be diminished in order to make him feel as an equal.

Individualism allows every Brother to pursue Masonic education as he wishes and to be distinguished by his particular studies. This concept realizes that some Masons may be the teacher while others may be the student. It encourages the individual to satisfy his own philosophical needs without regard for the interests of others. It allows the individual to accept or ignore the educational products created by other Masons and encourages educational presentations within the lodge because it accepts the individual nature of such a performance.

The individualist Mason desires to contribute to charity on his own terms and to the cause of his choice, regardless of the feelings of the other Brethren. He will create his own charitable endeavor if he desires to do so. He will accept the contributions of others, but only if it satisfies his intent. The individualist does not require the support of the masses for his charitable cause and will pursue his philanthropy with or without the assistance of others. He partakes in charity not for the good of the people, but to satisfy his own conscience.

Individualism dictates that Masonic leaders should be chosen by their individual merits. It requires that they possess leadership qualities in order to gain any sort of authority. This philosophy requires that Masonic leaders pursue the goals that they feel best as a leader, but it also requires that the leader does not encroach upon the pursuits of other individuals. It requires a working agreement of mutual respect between leaders and the individual Masons, but it demands that neither is forced into a form of servitude.

Masonic individualism requires that the Mason becomes the creator of the fraternity. It does not care where his Masonic pursuits take place or what they are as long as they maintain the reputation of the fraternity. It dictates that Masons should not be concerned with the opposition of those within or without Masonry. Because the individualist pursues his Masonic endeavors for his own pleasure, the disapproval of Anti-Masons is of little concern to him. He wishes to neither pay attention to them nor dispute their claims. He does not require the approval of others to feel that his individual goals are worth his time and dedication.

Masonic individualism creates a stronger fraternity. It enables each man to grow as an individual by pursuing his own interests and utilizing his peculiar talents. This fabric, woven with the strong threads of individuals, becomes a beautiful tapestry which intrigues and attracts men of the finest character. It allows them to find their own Masonic satisfaction and through their personal endeavors, the tapestry becomes stronger and more beautiful. Individualism is the model of Masonic operation which concerns each individual Mason and improves the fraternity through each member’s personal evolution.

Men have been taught that it is a virtue to agree with others. But the creator is the man who disagrees. Men have been taught that it is a virtue to swim with the current. But the creator is the man who goes against the current. Men have been taught that it is a virtue to stand together. But the creator is the man who stands alone.
Howard Roark in The Fountainhead by Ayn Rand

1. http://dictionary.reference.com/

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INRI

April 10, 2009 by The Euphrates

christ on the cross — One depiction of the crucifixion of Jesus

Any man of any faith that reads the Gospels of the Christian faith will agree that many of the lessons that Jesus taught were excellent reflections on morality. He was a revolutionary figure that portrayed God as a fatherly figure, leveled himself with the poor, taught men to love their neighbors, and is remembered as a man that defended the rights of women in situations that his fellow men were willing to condemn a female. Jesus is one of only a few men in history that no one has condemned with any significant support.

Many men of various faiths including Mohammed and Ghandi viewed Jesus as being a great prophet. One of the quotes often attributed to the latter says “”Oh, I don’t reject your Christ. I love your Christ. It’s just that so many of you Christians are so unlike your Christ.”

Therefore, I believe that while Christians all around the world remember the death of their savior, Masons should remember the event as well. Except that as a Christian Mason, I don’t only view the death of Jesus as a necessary part of God’s plan, but as mankind’s hatred for pure truth. The following is the account of the crucifixion as given in the book of Matthew.

Then Jesus stood before the governor, and the governor asked him, “Are you the kingof the Jews?” Jesus said, “You say so.” But when he was accused by the chief priests and the elders, he did not respond. Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” But he did not answer even one accusation, so that the governor was quite amazed.

During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted. At that time they had in custody a notorious prisoner named Jesus Barabbas. So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?” (For he knew that they had handed him over because of envy.) As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.” But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. The governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” Pilate said to them, “Then what should I do with Jesus who is called the Christ?” They all said, “Crucify him!” He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Jesus is Condemned and Mocked

When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” In reply all the people said, “Let his blood be on us and on our children!” Then he released Barabbas for them. But after he had Jesus flogged, he handed him over to be crucified. Then the governor’s soldiers took Jesus into the governor’s residence and gathered the whole cohort around him. They tripped him and put a scarlet robe round him, and after braiding a crown of thorns, they put it on his head. They put a staff in his right hand, and kneeling down before him, they mocked him: “Hail, king of the Jews!” They spat on him and took the staff and struck him repeatedly on the head. When they had mocked him, they stripped him of the robe and put his own clothes back on him. Then they led him away to crucify him.

The Crucifixion

As they were going out, they found a man from Cyrene named Simon, whom they forced to carry his cross. They came to a place called Golgotha (which means “Place of the Skull”) and offered Jesus wine mixed with gall to drink. But after tasting it, he would not drink it. When they had crucified him, they divided his clothes by throwing dice. Then they sat down and kept guard over him there. Above his head they put the charge against him, which read: “This is Jesus, the king of the Jews.” Then two outlaws were crucified with him, one on his right and one on his left. Those who passed by defamed him, shaking their heads and saying, “You who can destroy the temple and rebuild it in three days, save yourself! If you are God’s Son, come down from the cross!” In the same way even the chief priests – together with the experts in the law and elders – were mocking him: “He saved others, but he cannot save himself! He is the king of Israel! If he comes down now from the cross, we will believe in him! He trusts in God – let God, if he wants to, deliver him now because he said, ‘I am God’s Son’!” The robbers who were crucified with him also spoke abusively to him.

Jesus’ Death

Now from noon until three, darkness came over all the land. At about three o’clock Jesus shouted with a loud voice, “Eloi, Eloi, lama sabachthani?” that is, “My God, my God, why have you forsaken me?”

(Matthew 27:11-27:46)

I picked Matthew’s version for the reason that it gives the least dogmatic version of Jesus’ dying words. In this version, it is easier to imagine ourselves in the place of the man that they called the King of the Jews. Take a moment to imagine yourself in his position. You have labored over the past few years to teach men to love one another, you have even loved your enemies, you have healed the sick, and cared for the poor. There is no reason for you to be accused of any crime, but you are immediately found guilty by many of the people that you helped through your teachings. They do not even bother to make up a charge for which you should be executed.

You are nailed on the cross, with the narrow metal shafts of the spikes cutting into the flesh in your wrists and feet. Your lungs are beginning to collapse, you feel that your throat is on fire. Men are mocking you asking you to save yourself if you are indeed so powerful. The thorns with which they have adorned your head are gouging into your skull, the pain is unbearable. You have given your life to the service of your God and have only worked for man’s benefit and in your state of agony, you feel yourself slip away. As you choke down one final breath of air, you cry out “ELOI, ELOI, LAMA SABACTHANI?” only hoping that some higher power will bring death faster in order to relieve your pain.

So as Masons, let us reflect on this thought: how do we regard those that teach a doctrine that makes us question our own beliefs? Will you be the man who has labored for truth and suffers for his work? Or will you be the accuser and the executioner? The choice is up to you.

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Two Schools of Masonic Thought: Part 1-Collectivism

April 6, 2009 by The Euphrates

Collectivism - out of many one — E pluribus unum

Robert Frost once wrote “Two roads diverged in a yellow wood, and sorry I could not travel both.” This opening line to his poem “The Road Not Taken” accurately describes the decision that Masons have continually had to make about how their fraternity operates. One road leads to Masonic collectivism and the other leads to Masonic individualism. These two paths are polar opposites and are rarely examined, even though they have become the prevailing philosophies which Masons champion in order to dictate the direction of the fraternity. The first installment of this series shall consider Masonic collectivism.

Masonic collectivism has been one of the driving philosophies of the fraternity over the past century. Collectivism is defined as being “the political principle of centralized social and economic control, esp. of all means of production.”¹ This is a philosophy which requires that Masonry has a single direction and a single goal which the craft as a whole must pursue. It requires that Masonry allows no man to be distinguishable in one characteristic from another man.

Perhaps the most apparent consequence of Masonic collectivism is the cost of Masonry. Collectivists believe in severely limiting the cost of their organization’s operation in order to make Masonry affordable to every man. The collectivist believes that the ego has no place in Masonry and opposes any elitist qualities that the fraternity may exhibit. The collectivist believes that Masonry should be paid for by fund raisers, because every man can work at a fund raiser and the monies deposited to the lodge’s coffer are then the collective product of a collective action.

Collectivism also requires that any mental discourse in Masonry be basic, because Masonic collectivism requires that all men have equal intellect. This leads to the same basic explanations of Masonic history, symbolism, and philosophy to be continually reiterated in Masonic lectures and literature. The individual is not encouraged to pursue studies which may result in distinguishing him from the rest of the fraternity by providing him with a greater knowledge of the order’s teachings. This inevitably leads to the disappearance of educational discourse in the lodge, lest one man become distinguished by being the teacher rather than the student.

Masonic charity is institutionalized so that a central authority controls the distribution of its funds. Rather than relying on the individual to contribute to the charity of other persons in need, the collectivist’s Masonic charity requires the craft to create a charity which contributes to society as a whole. This is to satisfy the requirements of a collectivist organization. Some of the members of a collectivist organization may actually need charity from others, but this would cause those who are in need of charity to be distinguished from those who are not in need. Therefore, it is best to contribute to society as a whole and allow all Brothers to feel like they contributed to the charity equally. Institutionalized charity also creates the image of the fraternity existing for the good of society rather than for the good of its members which satisfies the collectivist’s attitude as well.

Ultimately, collectivism leads not to an organization of individuals, but to a society of dependents. Under this principle of Masonic operation, every Mason can only receive from the fraternity as much as his fellow Brother can give. Because of this, Masonic leaders do not develop their strength through individual talents, but rely on the power gained by being equal with every other member of the fraternity. They depend on the principle that all men are equal in ability and intellect to maintain their position and esteem. It requires that every Mason has the same intentions as every other Mason and that he is made a servant to the direction of the fraternity as a whole. It dictates that Masonry happen only in the controlled confines of the lodge in the manner as prescribed by the masses. If Masonry occurs outside of lodge on an individual basis, then the individual would benefit rather than the organization as a whole.

The collectivist is concerned with the perception of the fraternity in society. He lives only for the benefit of the craft and this requires that his fellow man has a favorable opinion of his institution. The collectivist believes in combating Anti-Masons because without their approval of his selfless endeavor, he can never be satisfied.

Masonic collectivism results in the creation of a lifeless fraternity that cannot fulfill its promise to take a good man and make him better. This is because that motto implies self improvement, but Masonic collectivism dictates that only the good of the whole craft is important and not the improvement of the individual through his personal pursuits. The individual must clip his figurative wings and become a servant to the craft. Collectivism is the model of operation by which Masonry is only concerned with the organization as a whole.

One country is dedicated to the proposition that man has no rights, that the collective is all. The individual held as evil, the mass—as God. No motive and no virtue permitted—except that of service to the proletariat.
Ellsworth Toohey in The Fountainhead by Ayn Rand

1. http://dictionary.reference.com/

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The Portrayal of the Capitular Arch

April 1, 2009 by The Euphrates

An important part of the capitular degrees is the completion of an arch found in King Solomon’s Temple.

In the Mark Master and Most Excellent Master degrees, the discovery of the keystone as well as putting it at the apex of the arch constitutes a large part of the ceremonies of those degrees. However, the arch is widely regarded as being a Roman invention. So one may wonder whether the presence of the keystone and the portrayal of the completion of the arch during the time frame of these degrees is historically accurate.

The true arch constructed with voussoirs

Historians generally agree that the reign of King Solomon began around 970 B.C.¹The Old Testament states that Solomon began the construction of the temple in the fourth year of his reign.² This means its completion came circa 959 B.C. Could it have been possible that the ability to construct an arch would have been known unto a Phoenician builder at that time?

Sir Banister Fletcher’s A History of Architecture states that the true arch was known to the Sumerian builders as early as the second millennium B.C.³ The term ‘true arch’ is an important detail. The true arch is distinctly different from the corbelled arch used by the Egyptians. The true arch is what the Romans are commonly lauded for creating. A definition of the word ‘arch’ says that “A true arch is curved. It consists of wedge-shaped stones or bricks called VOUSSOIRS (vu-swar’), put together to make a curved bridge which spans the opening.”⁴ The arch shown in art pertaining to the Capitular degrees displays this type of arch. Therefore, the theory that an arch constructed with wedge-shaped stones at King Solomon’s Temple is plausible since the true arch was used in Mesopotamia a thousand years before the temple’s construction.

A traditional depiction of the capitular arch, notice the freestanding columns.

However, there is a truly Roman characteristic to the arch as depicting in the Chapter. Banister says, “The really significant contribution of the Roman builders to the early development of the arch—and therefore the barrel vault—was to support it on freestanding piers.”⁵ The depiction of the arch found in the Chapter degrees shows it supported by free standing piers. This evolution did not take place until the first and second centuries B.C.⁵ So the piers shown as supporting the arch in the degrees of the Chapter would not have been found at the building of King Solomon’s Temple.

The idea that the completion of the temple was accomplished by placing the keystone in the arch could be historically plausible, if the piers of the arch were surrounded by masonry or earth in order to prevent them from moving laterally. So perhaps the the stone which the builders rejected did become the keystone of the arch in King Solomon’s Temple.

1.Old Testament Chronology of the NIV Study Bible published by Zondervan in 1985.

2.1 Kings 6:37-38

3. Banister, Fletcher and Cruickshank. A History of Architecture p.74.

4.Whitehead, Anne. “Index of all architectural terms.” Utah Educational Network.

5. Banister, Fletcher and Cruickshank. A History of Architecture p.197

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The Best of the Middle Chamber Online

March 30, 2009 by The Euphrates

In a cooperative effort with Phoenixmasonry, the best articles from my work on The Middle Chamber are now available online. This compilation is called Freemasonic Fables and can be found at Phoenixmasonry. Executive Director Frederic L. Milliken says this about the website’s new feature:

Phoenixmasonry is pleased to announce the publication of “Freemasonic Fables” by Terence Satchell. Brother Satchell has a unique knack for story telling which we at Phoenixmasonry feel will tickle the fancy of its many visitors. Freemasonic Fables is a collection of just such down home Masonic yarns that Satchell has written for his website over a period of years. The collection foretells of greater things to come as Brother Satchell has published some major serious symbolic papers also. We have provided a special corner at Phoenixmasonry for Brother Satchell’s future works and we congratulate him on his creative ability and look forward to a long and mutually beneficial relationship.

Brother Frederic L. Milliken
Executive Director Phoenixmasonry

I am excited for these works to be available for the fans of The Middle Chamber as well as those who are new to the works presented on that site. I hope that you will find Freemasonic Fables an enjoyable read.

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The Rite of Purification

March 25, 2009 by The Euphrates

The other morning, I was enjoying my daily shaving ritual. As I lathered the shaving soap with my badger hair brush and spread the rich, white lather over my jaw, I thought about how my morning shave had become a daily routine of renewal and purification. When I took my razor in hand and removed the stubble of the previous 24 hours, I was not only refreshing the appearance of my face, but I was also symbolically divesting myself of the previous day’s imperfections. This allowed me to begin the day anew, with a clean slate and a clean face.

In many ways, this is my personal Rite of Purification.

Baptism is a common form of the Rite of Purification which takes place in Judeo-Christian traditions.

The Rite of Purification has long been an important part of spiritual ceremonies. For those of us who have grown up in Judeo-Christian religions, this rite was most often manifested in the form of baptism or purification by water. In fact, in the book of Exodus we discover that purification by water was an important part of Jewish custom.

Then the Lord said to Moses ‘Make a bronze basin, with its bronze stand, for washing. Place it between the Tent of Meeting and the altar, and put water in it. Aaron and his sons are to wash their hands and feet with water from it. Whenever they enter the Tent of Meeting, they shall wash with water so that they will not die. Also, when they approach the altar to minister by presenting an offering made to the Lord by fire, they shall wash their hands and feet so that they will not die. This is to be a lasting ordinance for Aaron and his descendants for the generations to come.’
Ex. 30:17-21)

I found it odd that Masonic tradition dictates that the Tabernacle was a model for King Solomon’s Temple and that this temple was a model for Masonic lodges, and yet I had witnessed no such rite in the craft degrees. In fact, the first time I consciously took part in a Rite of Purification in Masonry was in the 14^th Degree of the Scottish Rite where I was required to rinse my hands in a basin filled with water. However, that was certainly not the first time that I had been symbolically purified before taking part in a Masonic ceremony.

If we rid ourselves of the narrow view of purification being accomplished through some sort of baptism with water, we can see that the preparation of the candidates for each degree of Masonry is in fact a Rite of Purification. Wilmhurst says:

Every system of real Initiation, whether of the past or present, is divided into three clear-cut stages; since before anyone can pass from his natural darkness to the Light supernal and discover the Blazing Star or Glory at his own center, there are three distinct tasks to be achieved. They are as follows: first, the turning away from the attractions of the outer world, involving detachment from the allurements of all that is meant by “money and metals,” and the purification and subdual of the bodily and sensual tendencies…This work of detachment and self-purification is our Entered Apprentice work, and to it, as you know, is theoretically allotted the long period of seven years.¹

Therefore, divesting ourselves of our outer apparel and removing our possessions of worldly value from our bodies is essentially a Rite of Purification. This symbolically removes the superfluities of the profane world and prepares us to enter the Tabernacle. But as we widen our view of the right of purification, we can see that we are not only purified prior to receiving the degrees. In fact, we take part in a Rite of Purification every time that we step into the place that Exodus terms “the Tent of Meeting.”

The lamb skin is an emblem of purity and adorning the apron is a form of the Rite of Purification.

The Mason’s apron is a lamb skin or white leather apron, which is described as “an emblem of innocence.” Its color is white, which is the emblem of purity. Every time that we adorn the Mason’s apron we are clothing ourselves with a garment which represents our symbolic purification. However, merely wearing the apron does not complete this action, we must also mentally purify ourselves. Much as the purification through water by the Hebrews before entering the Tabernacle was an admonition to keep one’s thoughts and desires pure in that Holy place, so should the wear of the apron remind us to keep our thoughts and desires pure within our Tabernacle, which is the tiled lodge room.

By doing so, we complete our own Rite of Purification every time that we proceed to enter the quarry and work for the benefit of the craft.

1. Wilmhurst, W.L. Masonic Initiation.

Nobly Born and The Compasses and the Cross by Stephen Dafoe

March 24, 2009 by The Euphrates

Note: Stephen Dafoe is a contributor to this site, but this review was conducted independently. In fact, the author of this review has no personal relationship with Bro. Dafoe. Therefore, this critique is that of an unbiased reader.

Stephen Dafoe has two recent releases on the Knights Templar: Nobly Born and The Compasses and the Cross. The former was released in 2007, the latter in 2008. Nobly Born is a book which gives an unromantic account of the medieval order of the Knights Templar. It is a book based strictly on documented historical evidence and serves to debunk many of the myths surrounding that order.

The author of this review admittedly has very little prior knowledge of the Knights Templar, beyond the documentaries shown about the order on the History Channel which appear to encourage the viewer to create suspicions about the secret nature of the Templars. Therefore, it was great to discover that Nobly Born is written in a way so that the Templar novice can truly grasp the history of the order. The book gives an excellent brief history of the crusades and explains the society in which the Templars existed. Perhaps the most impressive part of this book is the look into the lives of the Templars, which was more monastic that chivalric. Many common myths which have surfaced concerning the Templars are specifically rebutted with historical evidence. If you currently believe that the Templars discovered some great treasure beneath King Solomon’s Temple and escaped with the goods to Scotland or the New World, this book is a panacea for your ailment.

The Compasses and the Cross by Stephen Dafoe

The Compasses and the Cross gives a detailed history of the modern day fraternal order of the Knights Templar. This book discusses many of the works of invented history which have misled many Masons to believe that the modern day organization somehow is the descendant of the Templars of old. However, like in Nobly Born, Dafoe refutes these claims with historical evidence. A large amount of the book is a summary of the information found in Nobly Bor

n. It serves as a great refresher on medieval Templar history, but if you read the books back to back (like the author of this review) it can seem repetitive. Nevertheless, this account of Templar history is absolutely necessary for the reader who is unfamiliar with the order’s story. The Compasses and the Cross also gives a detailed account of the reception of new Knights in the medieval order to show the separation of modern day ceremonies from the rituals of the original Templars. The best quality of The Compasses and the Cross is that it devotes a chapter to the fraternity of the Knights Templar in Britain, the United States, and Canada. This focus on the fraternity’s history in each of these countries shows how each locale developed its particular flavor.

My only complaint with these two works is their format. The books are large (10×8 in) which makes them inconvenient for packing them in a bag to read on the airplane or a park bench while on break. However, these books are illustrated histories and the photos and art work provided in them are needed. The illustrations play an important part in visualizing the regalia and equipment of both the medieval and modern day Templars and the books without them would doubtlessly be less informative. The size of the books is the unfortunate form of their function.

I highly recommend both of these works to any Mason who is interested in the Templars of old and their connection with Freemasonry or the modern day Templars and the history of that fraternal organization. They will provide the reader with an excellent education on both subjects. You can find ways to purchase these books on Stephen Dafoe’s website.