I have set the papers apart by horizontal lines and you can reach each paper quickly by clicking the title from the list below.  To return to this list, simply click on "Return to List of Papers" at the end of each paper.

Enjoy!

Yesterday (February 4, 2003), I celebrated my 30th birthday. In itself, I realize this event has little meaning for many (if any) of you. However, the past few years have represented a number of changes in my own life mentally, physically, and metaphysically. The birth of my daughter and the resulting change in commitment to family life has allowed me to refocus my energies, and I realize that the values inculcated in Masonry have formed a strong basis for my own self improvement.

It is in this spirit that I would like to express to you my feelings concerning the symbolism of the Masonic ashlars, which were briefly mentioned last month by WBro John Jardine, and the way in which I have chosen to use them to answer the questions: what am I? Whence come I? and Whither go I?

I became a Master Mason on February 1, 1995, nearly 8 years ago to the day.  I recall standing near and hearing about the rough and perfect ashlars, both situated in the East and sitting to the North and South of the Worshipful Master, respectively.  At that time, I understood the ideal represented by a stone, rough around the edges, ripe for reworking.  I also understood the ideal represented by the perfect, squared stone.  I even considered their placement in the Lodge itself, with the rough ashlar nearer to me in the Northeast corner and the perfect ashlar on the other side of the Lodge in the Southeast corner, visible especially when being given the lectures during degree work.  These symbols I held for what they were: an outwardmanifestation of Masonic idealism.

More recently, upon my request of the Brethren of Britannia, I was recommended a book by Walter L. Wilmshurst entitled The Meaning of Masonry.  This is an invaluable resource which I would recommend to all brethren seeking deeper value from the fraternity.  It was with this book that I began to understand the inward manifestation of Masonic idealism.  Perhaps a statement by Allan Boudreau in the preface of the book sums it up best: "The alpha and omega of Freemasonry is not the repetition of the ritual nor the safeguarding of secerets, but the regeneration of the Brethren."  Wilmshurst tells us that there is an outward side of Masonry consisting of ceremony, doctrine, and symbols, but reminds us that there is also an inward intellectual and spiritual side to the Craft which is concealed behind the ceremony, doctrine, and symbols.

I have stated in Lodge before my great respect for two statements in the Masonic work.  The first is the opening charge by the Worshipful Master and the second is the closing prayer.  These two pieces stir in me the desire to become a better man, to carve the rough edges of myself into a more perfect human being.  I want to "practice out of the Lodge the great moral duties that are inculcated in it" and hope that each of us realizes it is "useless parade to talk within the walls of the Lodge of the subjection of irregular passions if we permit them to triumph in out daily intercourse with each other".  As Antoine de Saint Exupery once wrote: "To be a man is to feel that one's own stone contributes to building the edifice of the world".

I decided a little over a year ago to work my own rough ashlar of life towards an inward manifestation of the perfect ashlar: in my family life, in my work, and especially in my relation to others.  It has not always been easy: from the pain of deep human tragedies to the anger towards that kind fellow that cuts you off on your way to work; from the student who tests your patience (and the parental tree from which that child's seed fell), and the various bits of "administrivia" that fill our daily lives.  All of these can take us away from the shaping of our own ashlars.  But I challenge you, Brethren, to continue in your own Masonic work...to continue to shape and form your own ashlar that we may all contribute to a society of respect, openness, and tolerace.  That we may all, through our inward manifestation of the ashlar story, provide society with the outward ideal of the ashlar story, and thus bring greater recognition to the Craft.

As Wilmshurst said, when we heed the lessons contained within the moveable (Note: York rite) jewels of the Lodge, which include the ashlars, in our own lives and natures, "their influence becomes transferred to others and helps to uplift and sweeten the lives of our fellows".  This is what makes these jewels moveable, beyond the doors of the Lodge.  I agree with this statement that was printed in this month's (February 2003) Lodge bulletin: "Let's keep advertising by our actions as much as we can".  It is my belief, as a "young" Mason, that this is the path for Masonry's future, if we wish it to be the fraternity that it can be for generations to come.

Return to List of Papers

Upon the altar of every Masonic Lodge, supporting the Square and Compasses, lies the Holy Bible.  The old familiar book so beloved by generations is our Volume of Sacred Law and a Great Light in Masonry.  The Bible opens when the Lodge opens; it closes when the Lodge closes.  No Lodge can transact its business, much less initiate candidates into its mysteries, unless the book of the Holy Law lies open upon its altar.  Thus the Book of Will rules the Lodge in its labors, as the Sun rules the day, making its work a worship.

The attitude of the Lodge is indicated by the following points in the ritual. When a man first enters the Lodge he is instructed that the Volume of the Sacred Law is one of the Great Lights of Freemasonry, in that it "teaches our duty to God".  At the installation of a Master of a Lodge, he is told that "the Volume of the Sacred Law is that Great Light which will guide you to all truth, direct your steps in the path of happiness, and point out to you the whole duty of man".

One of the main functions of the open Volume is to enable a Freemason to take an obligation, or make a promise, on the open Volume, in the same way that a witness in a civil court is sworn in before giving his evidence.  This action is not to condone any particular theology, but rather to indicate the sincerity of that person.

The Volume is used in particular for its moral and ethical teaching, rather than for any particular theology.  Theological interpretations and meanings are recognized as the domain of a particular Church and not the Lodge.  There is no Masonic theology but there is a strong Masonic moral teaching.

As in civil courts, a candidate making an obligation is required to use the religious reading of his own faith, in order to give full import to his promise.  Just as a law court has several different books available, so the Lodge has copies of other religious writings, which might be laid out alongside the Bible, or on an adjacent table (Note: Britannia has three books: the Holy Bible, the Hebrew Old Testament, and the Koran).

For the purposes of the obligations then, the NSW Grand Lodge recognizes the following writings: the King James Bible, The Hebrew Old Testament, and the Koran.  For Sikhs, the Sri Furu Granth Sahib, for the Hindus, the Holy Bhagavad Gita, for Parsees, the Khordeh Avesta, and for the Buddhist, the Dhammaprada.

In the same manner any librarian would not demonstrate disrespect for the Chrsitian Bible if he placed a copy of the Koran on the shelf alongside it, the physical proximity of the Bible to any other book is absolutely irrelevant to the question of how it is to be esteemed or received.

The Bible and its moral teaching is often referred to and quoted during the Ritual of the Lodge.  This does not involve any theological interpretation, which belongs to an individual's Church.

The title "Volume of Sacred Law" is used to accomodate and respect the religious beliefs of all its members and to bind them to their own beliefs.  Thus, when the Volume of Sacred Law is referred to, to a non-Christian it will be the Holy Book of his religion, and to a Christian it will be the Bible.  This is not to say that all religious writings are equal, only that they are significant to the individual man.  It is simply to recognize the reality that there are different books which different religions regard as sacred, and that adherents of those religions would not regard their obligation as binding, were it taken on a Volume which they did not accept.  Whatever our theology, facts do not evaporate because we may dislike them.  Thus Masonry invites to its altar men of all faiths.

Keeping this in mind, I would like to discuss briefly why the Bible is open to various passages for various degrees.  The reasons for the choices that our Ancient Brethren made for the opening of the Bible on the Altar in each degree is lost in antiquity.  No doubt there would be many reasons given by some Masonic scholars, but I think that each of the readings speak about the quality in a Mason's life.

I will address the obvious references to Masonic teachings.  In the York Rite, the Bible is open in the third (MM) degree, then lowered to the EA or FC degrees if there is work to do in those degrees, or in those times when business is to be doen for those who are not Master Masons and they are attending the Lodge and, in every case, the Lodge is closed in the third degree and anyone below that degree is excused.

In the Canadian Rite, each of the degrees are opened in the EA, FC, and MM degrees in that order.  They can do their business in any one of the degrees and are not forced to go to the third degree to conduct their business.  They may open and close in the first degree if so desired, although some experts will dispute this.

The EA Degree:
Bible is opened at Psalm 133.  Its main emphasis is upon the ideal of the family.  The first verse reads: "Behold, how good and how pleasant it is for Brethren to dwell together in unity".  The Psalm was originally written to hold up the ideal of a good family, that of unity, and this is what God desired of them.  The family of Masons falls into that category.  In ancient times it was the practice of some to anoint the guest with fragrant oil, and the comparison is made with the ideal that our unity should always be inviting and our attitude that of sharing.

In the York Rite, degree work is also recited or sung during the perambulation following the prayers.  In the Canadian Rite the Bible passage (which is read at times) is taken from the book Ruth 4:7 with references to the confirming of the transaction where one took off his sandals and gave it to the other and refers to the integrity of the giver.  This passage in the York Rite is also used in the first lecture of the second section.

The FC Degree:
In the York Rite the Bible is opened at the prophet Amos, Chapter 7, and the words are clearly reminders of the supremacy of God in our moral action: "This is what he showed me; the Lord was standing beside a wall with a plum line in His hand, and the Lord saide to me 'Amos, what do you see?' And I said 'A plumb line'.  Then the Lord said to me 'I am setting the plumb line in the midst of my people'".  The references of course (in our language) are "are you measuring up to your responsibility in your daily lives, and your use of God's gifts to you".  This is the only time words are used in the ritual.

In the Canadian Rite the Bible is opened at Chapter 12, verse 6.  This describes the time when the Ephraimites were asked to pronounce the word "Shibboleth" and of the aftermath of their inability to pronounce the word aright.  In the York Rite, this same passage is used in the Steps Lecture.

The MM Degree:
The Bible is opened in both Rites at Ecclesiastes 12, a beautiful passage about the aging of humankind.  But the opening verse reminds us that we are always capable of learning at any time in our lives.  "Remember NOW your creator in the days of your youth before the days of trouble come".  The main thrust of this passage is not to be found in the literal examination but in the beauty of the language.  Its main point is simply "strive to be the best that you can be as a Mason".  In both Rites, the full text is said by the Chaplain.  In the York Rite it is said during perambulation.

This is a brief overview of our Sacred Volumes.  It does not include why or where the other volumes are opened for each of the degrees, for example the Koran or the Old Testament, etcetera.  This topic is open for another presentation.

Return to List of Papers

It has been said that those who do not study the past are destined to relive it.  In an ancient and venerable institution such as ours, one might feel that such a fate would be desirable.  In fact, it is very sensible for many Brethren to dream of years during which the Masonic institution was in its heyday, with Brethren filling Lodge and new members always at the ready.  Of course, a belief in the good ol' days is also often based upon the recollection that yesterday's path was safer or more desirable than today's.

This, as we well know, was not always the case.  As we reflect on the 60th anniversary of the end of WWII, one need only look into the eyes of a Veteran during a moment of silence on November 11 to glimpse the horrors of war (I say "glimpse" because many of us will never truly "know" these people's thoughts).  And many of our Brethren from the past struggled against those who did not share Masonic sentiments, either through singular dogmatic religious convictions or lack of knowledge about the true Craft.  Using an example from the past, I would like to ask a question about the present and ask fellow Brethren to reflect for a moment on each.

According to the Oct./Nov. 2005 edition of Beaver Magazine, Masons did not always find it easy to open new lodges.  In the article, "The Price of Passion" by Alison Longstaff, the struggle of Ludger Larose is described.  An artist and art teacher, Larose was the Treasurer of L'Emancipation Lodge, a newly formed group of French-Catholic Freemasons.  Though many Anglophones had Lodges in Quebec, of which many Catholics were, of course, members, L'Emancipation Lodge was formed in 1896 by Francophone Freemasons.  The choice of Lodge name was revealing: the Freemasons wanted to demonstrate freedom over what they believed were rigid controls by the Catholic Church over Francophones.  This "control" was intended to maintain the traditional Francophone lifestyle to prevent assimilation into English Protestantism.  Larose, as Treasurer, held a membership list which he was forced to give up at gunpoint during a hold up.  This list was then copied and stories of Freemasonry's "conspiracies" were added.  Many members lost their jobs when this "expose" of Freemasons was distributed.

Larose, however, did not back down: he took the hooligans who robbed him at gunpoint (and freely admitted to it!) to court.  The trial was by jury.  The Judge, Joseph Lavergne, told the jury that the evidence against the culprits was overwhelming.  In fact, the Judge went on to say that any religion that had to use violence to impose itself was of no use to call itself Christian and that faith imposed by force was of no value.

I want to be clear that I am not singling out a religion, and I definitely do NOT harbour any resentment to Catholics or our Catholic Brethren, any more than I harbour resentment to our Islamic, Jewish, or Christian Brethren for acts committed by fundamentalist sects in these religious systems.  I am simply pointing out that ANY member of ANY belief system who takes things to the extreme and aims to impose THEIR WILL -- fundamentalists of any ilk, one might say, often confuse this with "God's Will" -- can lead to a breakdown in true freedom and choice.

A recent case in point is the current anti-evolutionary fervour of Intelligent Design Theorists.  Though proponents of this theory claim it to be scientific, it most certainly is not.  A theory, yes.  But science is capable of being tested and shown to be incorrect.  Is Intelligent Design a scientific theory?  If so, is it falsifiable?  And if it IS falsifiable, is it correct to allow a theological theory (which, we should say, Intelligent Design is) to be tested and disproven by scientific method?  I would argue that it most certainly is NOT okay.  Science and religion have many areas where they "cross-over", but I do not feel that one should be chosen at the expense of the other.  To think that religious theories be taught in schools as science is surely a violation of church and state.

As a scientist and a Freemason, I think that the terms "Intelligent Design" have been corrupted by a fundamentalist Christian group of Creationists.  A belief in God is fundamental for a Mason.  We often speak of the Grand Architect of the Universe.  But do we prevent God from working through evolution?  Is the architect always directly involved in every detail of the actual building of his planned creation?  Or are there other ways to arrive at the same product?  And if we teach the Christian creation story, what of the other Creation stories of other religions?  Are these, too, to take the place of botany and zoology?

I think the language of Masonry has been carefully chosen, by Brethren who were careful not to choose a single way of explaining the world.  And I must add that there are, undoubtedly, Freemasons who do not "believe" in evolution, probably even within my own Lodge.  However, this is okay.  I respect the feelings and individual beliefs of my Brethren.  I will not impose my ideas or will on them.

I must also say that I can discuss my ideas with other Brethren and have done so in this very paper.  I am free to do so.  And I thank the work of all who have provided me with that right, from our Veterans of war to our veterans of free choice, like Ludger Larose.

Return to List of Papers

Today, I am honoured by you, my Brethren, who have entrusted me with the station of WM.  It is an office and a duty which I do not take lightly.

Some might think the journey to the East is the culmination of a path through “the chairs”, it is certainly not this simple.  In fact, the jewel of the WM’s office, the Square, represents a reminder of the continuation of a Masonic journey which is so often aided by the support of a Lodge’s members.

As I prepared to install our PM this evening, I also paused to consider his jewel: the 47th problem of the first book of Euclid, better known as the Pythagorean theorem.  Though Masons first learn of this discovery as the basis of Geometry and we are told to use it as an inspiration to be lovers of the Arts and Sciences in the MM charge, I also see in the theorem a pre-Pythagorean value.

In the Operative application of the theorem by ancient cultures, workmen could form square and true forms using a “rope trick”: a cable or rope divided into 3, 4, and 5 units, shaped into a triangle, could be used to frame a perfect square.  A wonderfully simplistic tool with amazing, almost magical power!

It is said that when Pythagoras discovered this fundamental law of nature, he shouted “Eureka!”.  When Thomas Hobbes first understood the theorem at the age of 42 while glancing through Euclid’s book, he exclaimed “By God, this is impossible!” and was apparently motivated into a lifelong study of geometry, physics, philosophy, and political science.  Good men had found a secret of incredible value and went on to make their respective worlds’ better.

From a Speculative standpoint, consider who forms you, helps make you Square, as you carve the rough edges of your ashlar towards the Masonic ideal.  How can you use the secret “rope trick” to better yourself and Masonry?

I still remember the thrill of being raised with Bros Shepherd and Garret.  I remember practicing with WBro Morton to try to nail my obligations when it came time to impress my coach, RWBro Hickmore.  I remember sitting outside with WBro Khan waiting for my turn as Hiram Abiff.  I was telling him a story of an elevator ride with my father in Hawaii, when a stranger asked him when he had been “hit on the head”.  I had no clue what the code meant…not knowing that within a few minutes I would understand the symbolism fully!  As I have progressed, I have come to recognize the significance in my own life of the many Masonic symbols in our Institution and am thankful that such wisdom exists.  I am so proud of Britannia’s tradition and standing in the Masonic community, a standing developed by Brotherly concern for each other, the work of members who became GM’s, DDGM’s, and Grand Lodge Officers, the willingness of our PM’s to stay involved, the team work of our Officers, and the outstanding attendance at our recent centennial.  Brethren, we must continue our good work.

I am also proud to follow in my father’s footsteps towards the East.  If Masonry takes a good man and makes him better, I would like to acknowledge that my parents made me a good man to start with.  In my home, challenging discussions and debates brimmed with the idealism of Freemasonry.  My father’s actions often showed me what Masonry looked like, not just what it said.  How lucky was I to have both a WBro and father guiding my transition into adulthood!  Many of us are fathers ourselves: I hope I am living proof that Masonic learning can guide us as we shape our own children as well.

In conclusion, like Pythagoras, we need not invent a theorem to shout “Eureka!”  The solution to the problem existed long before Pythagoras found it.  The Square was planted within us by the Grand Architect of the Universe.  We need only find it with the help of those around us: our friends, family, and Brethren.  I thank you all for helping me find my Square and look forward to building strong and true on the foundations of our past successes.
 

Return to List of Papers

Later this month, we mark another Remembrance Day.  As a teacher, I will again hear students read John McRae’s poem In Flander’s Fields over my school’s intercom, attempting a tone that cannot even begin to convey the feeling behind the author’s words.  I will again marvel at the moment of silence and tears shared by most students…but also marvel at the simple ignorance of those few students who just don’t get it.

But this year will also be different for me.  With Canada again engaged overseas, I have seen the effect acutely in Edmonton, home of many of the soldiers.  Colleagues of mine teach their children, the newspapers tell stories of those left behind, pictures show the disturbed and joyous tears of soldiers returning home.  In this Lodge, many of us have relatives, friends, or know Brethren who are serving.  With these things in mind, Remembrance Day becomes a more potent tool than usual in helping us remember our past and reflect upon our future.

This year I represent Britannia when I lay a wreath to honour the members of this Lodge who served our country.  I will think about the several plaques with the names of Brethren who served that I saw hanging on the walls of Freemason’s Hall in Edmonton during a recent visit, and which hang in Lodges throughout our privileged province and country.  I will remember a moment, in this Lodge, when Past Grand Master MWBro Rod Ponech described the return of Canada’s Second World War Veterans, how they sought a worthy organization to keep the brotherhood they experienced as soldiers alive, and how they found support amongst their Masonic Brethren to help them cope with hard-earned wisdom.

I will remember one man in particular, though I do not do so to diminish the memory and accomplishments of so many others, veterans and Brethren alike.  As an elementary school student, I interviewed RWBro Ernie Hickmore in the Ponoka Legion Hall for a Remembrance Day Essay Contest.  His recollections helped me develop empathy and earn a patch and certificate I still treasure.  I remember trying to learn the due guard of a Master Mason from a man with nerve damage in his hand suffered during war.  I remember trying to march and perform floor and memory work with the dignity becoming what sometimes seemed like his venerable institution.  And I will remember delivering part of the Masonic eulogy for RWBro Hickmore last year.

But my greatest memory will be the look in RWBro Ernie Hickmore’s eyes when MWBro Ponech gave his speech about Masonic veterans.  That look touched me to a depth I can not describe.  Perhaps I grasped the meaning of remembrance and fraternity for the very first time.  This memory is one of the strongest touchstones of my Masonic life.

In the November 2006 edition of the Alberta Freemason, an article entitled “We’re Losing Our History” caught my eye.  The final statement goes as follows: “Our history reminds us from whence we came and what we have accomplished.  It influences what we are today and shapes what we will be in the future”.

Brethren, let us not merely set aside one day for remembrance: it is too powerful an implement for change in our lives to ignore 364 days of the year.  Socrates said the “unexamined life is not worth living”.  I agree.  Perhaps by remembering the bricks and mortar of our lives, we can reflect on the contributions we are making to the edifice of Masonry and all of humankind.  At the very least, we can remember what Masonry means to us and be prepared to be true ambassadors for the Craft.  This is a beginning to consciously perform “acts of Masonry”, whether they are seen by others or not.  Masonry should not be focused on public acts, perfect floorwork, or impeccable memory work, but rather in the everyday efforts we make to become better men.  Remember your Masonic joy to others.

In closing, Brethren, look around the Lodge tonight.  Think about those who are here, those who are not here.  Remember what we have done together as a group of men and Masons.  Value NOW and FOREVER what we have in Masonry: and craft this remembrance into your future as a Mason.

Return to List of Papers

Please feel free to use the skit in any way you see fit to stimulate discussion on such topics in your own lodge.  All we ask is that you recognize Britannia as the source of the original text.

The presentation was quite simple: we simply had a few prop phones (cell phones worked fine) and a prop text of Masonic History.  All three Brethren in the skit had seen all movies mentioned and were ready to accept questions after the presentation as well.

Blake:  (sound of phone ringing; answers it) Hello?

Greg:   Hey Blake, its Greg.  Are you busy?

Blake:  Not really…just reading a bit of MacKay’s “History of Freemasonry” (picks up the book as a gag).

Greg:  (thinking he’s joking) Ha, ha…very funny…(Blake puts the book down).  Hey, turn your TV on to Channel 76…no, Channel 78.

Blake:  Okay (clicks remote)…why?

Greg: That movie is on…the one about the Masons.

Blake: National Treasure?

Greg: No, the one about the conspiracy…

Blake: The DaVinci Code?

Greg: No, no…the one about that English murderer…

Blake: Jack the Ripper? Murder by Decree.

Greg: No, the updated version…the one with that Pirates of the Caribbean guy.

Blake: Orlando Bloom?

Greg: No, the guy who acts like Keith Richards on a good day…

Blake: Oh…Johnny Depp.  (finds the channel).  Oh, yeah, From Hell.

Greg: Yeah.  Oh, wait the commercial is over.  This is a cool scene.

Blake: Hey, they’re bringing that guy to light…impressive…

Greg: Yeah.  I guess one of our secrets is out now, huh?   The only problem is that people see that one thing, and they’ll think everything in the movie is really “masonic”.  Like “ritualistic murder” for wrongdoing…

Blake: Ahh…cmon.  Intelligent people know better.  Besides, both Murder by Decree and From Hell were based on a single theory about the Whitechapel murders.  There are other theories…

Greg: Yeah, but the “Special Features” in the DVD version of From Hell makes this one theory sound like it’s the only possibility.  The “researcher” they have discussing it makes it sound like fact…what’s that noise?

Blake: (Looks at phone like its beeping)…I’ve got a call on the other line.  Hang on…(pushes button) Hello?

John: Blake.  John here.  Hey, you watching TV?

Blake: Yeah, I know, the “Masonic movie”.

John: Yeah, an oldie but a goodie…

Blake: Goodie?  Not to sure about that…what are YOU watching?

John: Channel 201. The Man Who Would Be King.

Blake: Oh, I thought it was From Hell…

John: From hell?  Hey, its old, but the story’s good.  Just cuz Sean Connery is in it doesn’t mean you have to slag on it…

Blake: No. The anti-Masonic movie From Hell…

John: Oh, yeah. National Treasure.  Lots of speculation in that one…(cut off)

Blake: No!  The movie titled From Hell, starring Johnny Depp.

John: Oh, yeah, that one.  I preferred the comic book…er…graphic novel.

Blake: Hang on,  Henkelman’s on the other line.

John: Cool.  Get him to turn it to channel 201.

Blake: (Switches lines) Hey, Greg, check out channel 201.

Greg: (Changes channels) Okay…Hey!  A classic!  Christopher Plummer, Sean Connery, and Michael Caine.  Good cast.  Now THIS is a good Masonic movie…

Blake: Hang on.  I’m going to put you on Conference.  Jardine’s on the other line (pushes button).  Can you both here me now?

John: Yep.

Greg: Yeah.

Blake: Okay…Now…The Man Who Would Be King.

Greg: Good movie.  Story by Brother Rudyard Kipling.  Glorification of Masonic knowledge, ritual and idealism, an elite priesthood…

John: … a guy named “Peachy”, a con man who robs anyone who isn’t a Mason and blames it on other people that he throws from trains, his con man partner, written by a racist colonialist...

Blake: Whoa!  Where did THAT come from?

Greg: Yeah!  Wow!

John: Oh, cmon.  I’m just trying to stress a point.  Kipling didn’t seem to active in his Lodges, and, like other colonists back then, didn’t care much about the locals…White Man’s burden, and all that…

Blake: Revisionist history.  You can’t hold it against Kipling himself.  You’ve got to take it in the context of his age.

Greg: Yeah.

John: Okay…but will people who watch the movie be mindful of that?  My guess is that they would more easily connect Freemasonry with taking advantage of other peoples’ ignorance and that Masons only watch out for each other.

Greg: I don’t know.  The speech that Plummer’s character makes is pretty sweet.  A nice nod to the Craft.

John: Fine.  But the “conspiracy” of “helping each other out” can be taken in different ways.  Like the cops in From Hell or The Skulls.

Blake: Don’t jump to conclusions here…The Skulls is about Skull and Bones, not Freemasons.  Some say it was first formed as an anti-Masonic group to get powerful people a chance without being a Mason.

Greg: Exactly…and who were the last presidential candidates?  Bush and Kerry: both Skulls.  Just because Skulls aren’t masons doesn’t free us from the conspiracy…they have a “rebirth” ceremony, where they “bury” members…

John: Yeah and high ranking politicians…Freemasonry has been accused of that in the past…especially in Europe…

Blake: Okay, I get it.  Some people might try to link things together.  But that’s nothing new, right?

Greg: Yeah.  The mass media will probably never allow us to show off what makes Masonry great.  There are too many wackos making ridiculous claims, which make for better stories.

John: It’s too bad, really.  Wouldn’t it be great if people actually thought about becoming better people and knew what true fraternity feels like?  And some of our discussions about symbolism, esoteric knowledge, freedom to think…

Greg: You sound like you’re giving a speech…

Blake: Don’t we all when we try to describe the Craft…But he’s got a good point.  If people only see Masonry in the movies, they’ll never catch us in the right light.

John: Or in our full light…

Greg: Okay, now you both really do sound like you’re making Masonic speeches, with all the light talk.

John: Cmon, admit it.  As Masons we are so privileged.  Who else gets to talk about the things we do?  Who else has the people to discuss these things with.  We are lucky, lucky guys.

Blake: Agreed.  So…how do we go about sharing what we learn with others?  I mean, if the media won’t do it for us…

Greg: Yeah…it would be great if we could separate fact from fiction for everyone out there, but you can’t be in every video store or theatre telling people whats what…in fact, that would probably just make them suspect us more…

John: I don’t know.  Maybe we could show a movie like National Treasure or a clip from it in Lodge and then discuss it.

Blake: But that only works in Lodge.  How would that help share ideas with “outsiders”?

Greg: Exactly.

John: Okay, its not perfect.  Not even all the Brethren would show up, possibly.  But we could do a paper, even, and make people aware of the fact that these movies DO exist, people ARE watching them, and that some people WILL need to discuss them…people might even seek out Masons to challenge them or ask them questions.  We should all be ready for these types of questions.

Blake: “Masonry in Movies”: could be a catchy title.  I kind of like it…

Greg: Doesn’t the Grand Lodge of BC have something like this?  A forum for discussion or something on the Net?

John: Yeah, the address is http://freemasonry.bcy.ca/fiction/cinema.html.

Greg: That was a little random…you’ve got it memorized, have you?

John: Just trying to help…I’ve looked at the site a few times.  Makes you appreciate some pretty minor  associations: I think a lot of people are just looking for connections that aren’t necessarily there, sometimes.

Blake: True enough.  I’ve heard some directors are even adding Masonic symbols just to catch peoples’ attention or hint at a conspiracy in the movie.

John: Nice.  Anyway, maybe Blake’s idea is the right one.  A paper to get people thinking about it… “Masonry in Movies”.

Blake: All right.  So who’s got the time to get this together?  My year as WM is over and after the 100th celebrations I could take some time off. After all, isn’t that what I should do as a Past Master?

John: …and I’ve got the Treasurer, sometimes Deacon, sometimes Secretary offices to fill…not to mention some of the charges I’m learning for the degrees…

Greg: And I’m Worshipful Master this year, so that obviously means that…(cut off by Blake and John).

Blake and John: Agreed.

Blake:  Let us know if you need anything (hangs up phone).

John: Way to lead by example!  Well done Worshipful Master! (hangs up).

Greg: So mote it be…

Return to List of Papers

"I am almost through!" The New Brother displayed a sheaf of cards to the Old Tiler. "Soon I will have joined them all and become every kind of Mason there is."

"What do you know about the kinds of Masons there are?" asked the Old Tiler, interested. "You have not been a Master Mason long enough to gain all that knowledge!"

"That's not hard to gain, with all the brethren poking petitions at you. There are Scottish Rite Masons and York Rite Masons and Templar Masons and Chapter Masons and council Masons and..."

"Oh!" the syllable said much. The Old Tiler added, "I didn't understand. I thought you couldn't have learned yet."

"Learned what? Are there some more kinds of Masons?"

"Indeed, yes! answered the Old Tiler. "A great many kinds. But seven you haven't mentioned stand out more prominently than others."

"Do tell me! I thought I had joined most of them..."

"You don't join these. You become one, or are made one, or grow into one of them. For instance, there is the King Solomon Mason. He thinks that everything that Solomon did as a Mason is right and everything he didn't do is wrong. To him Masonry was conceived, born and grew up in the shadow of King Solomon, and every word of the legend is literally true, much like the man who refuses to believe the earth is round, because a verse in the Bible refers to the 'four corners of the earth!' The King Solomon Mason lives his Masonry according to his light; perhaps it's not his fault it is so dim.

"To the ritual Mason the importance of Masonry is the form of its words. A good Mason in his belief is one who can repeat a lecture from end to end without a slip. A man may do battle, murder, or cause sudden death, commit arson or run away with a neighbor's wife; if he knows his ritual letter perfect, it 'was all a mistake!' The man who doesn't know his ritual letter perfect is not, in this man's eyes, a good Mason; not though he give to charity with both hands and carry love for his fellowman in both head and heart.

"The practical Mason looks at life from a utilitarian standpoint. He prefers electricity to candles for Lesser Lights because they are simpler and prefers candles to electricity because they are cheaper. He thinks a choir impractical because it produces nothing permanent, and would rather spend the money for printed matter or a new carpet. He is at his best when raising money for a new temple and at his worst when asked to express himself upon the spirit of Masonry. His hand is in his pocket for charity, but never for entertainment. He is usually on the finance committee, and recommends a budget in which rent and heat and light are bigger than relief.

"The heart Mason is the opposite. He is full of impractical schemes. He wants to start a new temple which will never be built. He talks much of the Fatherhood of God and the brotherhood of man, but is absent when the hat is passed and the committee on funds needs a few workers to go out and gather in. The heart Mason is the lodge sob-sister; he usually seconds any motion to spend any amount of money for flowers or to send a brother away for his health, and always makes a little tear-filled speech about the fatherless loved ones, even if the dear departed died a bachelor.

The business Mason belongs because he thinks it helps his job. He usually sits next to the solid businessman in lodge and likes to tell people what he does. If he is a Past Master, he never comes to lodge on time, so that he can get a special welcome at the Altar. His favorite speech is about the man who tried to advertise his business in lodge and how evil this was; in the speech he always mentions his own business. He wears an extra large sized pin and prints squares and compasses on his letterheads.

"We dominate another kind by the expressive term of belly Mason. He is most faithful in attendance at lodges where there may be a feed. He will cheerfully spend twenty cents carfare and a long evening to get a fifteen-cent sandwich. If there is to be a sit-down meal he will sit up all night to be on time. If the affair is in another lodge and needs tickets he will take time off from his job to hunt a brother who has a ticket and doesn't want it. He usually manages to cross the lodge room while the cigars are passed so he can dig into the box twice. If the crowd is small, he is the last man to get a smoke, so he can take all that are left. If the crowd is large, he is among the first, to make sure he doesn't get left.

"And then there is the regular Mason- the fellow who does his best with the time and brains he has. He is the great bulk of the fraternity. He pays the dues and fills the chairs and does the work. He is seldom a fine ritualist, but he is usually an earnest one. He is not very practical, and would spend more than we have if it wasn't that he is too sentimental to permit the charity fund to be robbed. He passes the sandwiches and coffee, and if there is any left he gets his; but he doesn't care so long as the evening is a success. He isn't a student, but something in the heart of Masonry has reached deep into his heart, and so he comes to lodge and does his best. He is not learned, but he is not stupid. He is not hidebound, and yet he is conservative. He loves his lodge, but not so much he cannot see her faults. He is most of us."

"And what class of Mason am I?" asked the New Brother, uneasily looking at his sheaf of cards.

"You have cards enough to be considered a Mason for almost any reason," answered the Old Tiler. "But I'll take your word for it. What kind of Mason are you?"

"I don't know for sure, but I know what kind I am never going to be!" answered the New Brother, putting his many cards away.
 
 

Return to List of Papers