Freemasonry in Society Today and Tomorrow
by R.W. Brother Michael W. Walker
Grand Secretary, Grand Lodge of Ireland
Over the last number of years and with increasing concentration in recent
times, individual Brethren and Grand Lodges seem to be getting more and
more involved in matters which clearly fall without the stated "aims and
relationships of the Craft".
There are probably as many reasons for this as there are cases of it
happening but, in any case, the fact that it is happening at all probably
indicates that it is time for a close and searching examination of what
Freemasonry is, what is happening to it and what action, if any, needs to
be taken to reverse undesirable trends by channelling energies and
enthusiasms down acceptable paths, as we approach the year 2,000 and
beyond.
On his initiation, the Brethren are assured that the candidate is "living
in good repute amongst his friends and neighbours". He is therefore, or
should be, a peaceable and law-abiding citizen who gets on weft with
others. A little later on, the candidate affirms that he comes "with a
preconceived notion of the excellence of the Order, a desire for knowledge
and wishing to make himself more extensively useful amongst his fellow
men". Later again, on being charged, he is told that the foundation of
Freemasonry is "the practice of every social and moral virtue". He is
exhorted to learn how to discharge his duty to his God, his neighbour and
himself, to be an exemplary citizen and that, as an individual, he should
practise every domestic as well as public virtue and maintain those truly
~nic characteristics, benevolence and brotherly love.
Following his second degree, he is told that he should "not only assent to
the principles of the Craft, but steadily persevere in their practice".
Finally, following his third degree, he is told that his "own behaviour
should afford the best example for the conduct of others".
Later still, at the peak of his Craft career, on being installed in the
Chair of his Lodge, he consents to a comprehensive list of instructions as
to his attitude and behaviour. All in all, the entire underlying principle
is that by entering Freemasonry and by his acceptance and practice of its
tenets and precepts he should become a credit to himself and an example to,
and benefactor of, others.
It is expected and hoped that Freemasonry will bring about this state of
affairs but that, in his daily fife, a Freemason will interact with others
as an individual and not in his capacity as a Freemason. Freemasonry is
therefore an intellectual and philosophic exercise designed and intended to
make an individual's contribution to society, and extension of himself,
greater than they n-dght otherwise have been had he not had the opportunity
of developing his capacities and capabilities through membership of the
Order.
What Does Freemasonry Provide?
Election to membership of a Lodge and initiation into that Lodge are an
overt indication and confirmation of one's worth or value; and recognition
of such, by the Brethren. In itself, this should increase self-esteem and
hopefully generate a conscious or subconscious desire to prove worthy of
others' confidence and trust. Subsequent promotions through the second and
third degrees are symbolic of the Brethren demonstrating their satisfaction
that their original choice and decision was correct and that the candidate
is worthy, both innately and by virtue of his zeal, interest and
proficiency in the symbolic Craft, for such promotions. These additional
and consequent marks of esteem should engender in the candidate further
personal satisfaction and self-confidence.
The Lodge teaches many skills often untaught, or not experienced,
elsewhere. A Brother must speak in public, think on his feet, make
decisions, vote on issues and finally chair meetings.
These are invaluable assets in all other aspects of his life and for many
this may well be the only opportunity of learning, practising and
perfecting these skills and techniques.
In fact, I think that nowadays much of this list of benefits - the "Masonic
Product" - is left to the candidate to work out for himself, and a good
deal of the symbolism is lost unless the candidate's mind is keenly attuned
to it. Indeed, Freemasonry fulfils many of the psychological needs of the
average man. To a much greater extent than women, I believe, men are
gregarious creatures who feel the "pack" or "herd" instinct
more strongly.
They need to belong to something, like a school or a team; and the Lodge
takes on that role even providing, like a Regiment, a distinctive uniform
which indicates each individual's place in the "pecking order" or his
present achievement level. Further the Lodge provides outlets for the
indulgence of personal interests which may be denied both at work and even
in the home - administration, responsibility, dramatic talents, ceremonial,
fund raising, caring - but above all the Lodge provides peace and
tranquillity, a haven where the expected is unfailingly found; and the
increasing turmoil of outside life can, with certainty, be avoided and
forgotten for a time.
Batteries can be recharged and the Lodge's calming influence will help to
fit one for the fray once more.
Those who have gone through, or may be going through, some serious mental
trauma such as redundancy, or perhaps depression brought on by the stresses
imposed by modern living, will know how true this is and can testify to the
soothing and calming effect of this unique and invaluable supportive
atmosphere, as found within the Lodge.
Is Freemasonry a Charity?
Freemasonry is not a Charity, but as in any fraternal setting, the need of
a Brother or his dependents, will receive the sympathy and support, not
always or necessarily financial, of his Brethren. Charity is a natural
off-shoot of Brotherly Love and is promoted explicitly in the Masonic
ethos, but it is not the "raison d'être" of the Order.
The hackneyed criticism of the Order that "it looks after its own" is
totally spurious and without validity, as it is entirely acceptable to
provide for a "class" of beneficiaries, viz. The Poor and Indigent
Roomkeepers, Society, the Presbyterian Orphans Society, etc. This does not
mean that Masonic charity is restricted to Masonic beneficiaries; and more
and more it is directed to any deserving case or cause providing these do
not infringe the terms of the 1938 Declaration. Also in his everyday life,
and in his personal capacity, a Freemason is fully at liberty to support
any charity which excites his sympathy.
The Purpose of Freemasonry
The purpose of Masonry is "self-improvement" - not in the material
sense,
but in the intellectual, moral and philosophic sense of developing the
whole persona and psyche so as, in the beautiful and emotive language of
the ritual, "to fit ourselves to take our places, as living stones, in that
great spiritual building, not made by hands, eternal in the Heavens". Such
an hypothetical whole, developed, complete person must, in his journey
through life, and in his interaction with others, make a more extensive
contribution to society in general, thus realising and fulfilling his
expressed wish on initiation, to become "more extensively useful amongst
his fellow-men". Such are the lofty, lawful and laudable aspirations of the
Order.
My view of the Masonic Order could be said to mirror W.B. Yeats view of the
aristocracy Oprotecting its denizens and devotees from the political storms
of change, almost as if in a primal maternal shelter., and as an ingenious
scheme for fostering a kind of spirituality, one of order of the soul -
secular, profane and beautiful".
I would like to think that the same could be said of the Lodge as Yeats
once said of Lady Gregory's home at Coole, in County Clare - certainly a
"maternal shelter" for craftsmen of a different métier - that
"this house
has enriched my soul out of measure, because here life moves, without
restraint, through gracious forms".
Society Today
As world changes happen faster, and in more complex and unpredictable ways,
our natural needs for security, control, certainty and predictability are
being undermined. This type of environment is a breeding ground for what is
now termed the "Achilles Syndrome" where more and more people who are,
in
fact, high-achievers, suffer from a serious lack of self-esteem - men
apparently more so than women. This is gleaned from an article on the work
of Petruska Clarkson, a consultant chartered counsellor and clinical
psychologist.
A number of contributors to the press recently have all been individually,
yet collectively, worried by this impact on the individual caused by the
rate of change in the culture and ethos of society; and by the effects on
individuals that this phenomenon brings about. Gerard Casey writes that "in
every society reason operates within the context of myth (myths being the
fundamental cultural narratives which provide the unquestionable principles
and values which constitute that society and without which that society
cannot flourish)". Unfortunately those who pass for experts in education
today have apparently no awareness of the importance of these things.' and
perhaps also under the pressures from those who urge an education based
solely on technical and career subjects, such as potential employers, and
also because many children are today brought up by the television-set
instead of by their parents, as a society we are losing, or have already
lost, our cultural narratives and like so many others are beginning to
wander aimlessly, without the fuel to change direction, like debris in
space on some pointless and endless orbit.
Casey suggests that the pressures of modern living have brought about moral
chaos and collapse in contemporary Ireland and that indeed this has reached
epidemic proportions throughout the western world. He goes on to speculate
on the necessity of finding a rational ethical basis for behaviour, which
is bound to be a lengthy task with no guarantee of success.
Dr. Donal Murray, when Auxiliary Bishop of Dublin, identified "a hunger
which is not being satisfied. People need to feel they belong; they need to
feel they can be fully committed to something. The prevailing mood, in
Ireland and elsewhere, is one of disillusionment and cynicism. We have come
to see ourselves as living in a world of institutions and structures we
think of ourselves as belonging not to a country but to an economy; we
think of our national fife and resources in terms of statistics and of the
machinery of Government, rather than of people and culture."
Dr. Murray goes on to say "it is increasingly presumed that the ideal
citizen possesses no strong religious or moral beliefs, or at least has the
decency not to intrude them into the public arena. Strong moral beliefs
are, we are told, divisive; religious belief is, at best, embarrassing.
In other words," he continues, "one is not meant to participate in
national
life with one's whole-self, with one's religious beliefs and moral
convictions. These are private matters. We are in danger of trying to build
a culture which regards as irrelevant the very realities which make people
tick. Divisiveness results only when religion and morality are
misunderstood.
The individual conscience is worthy of respect because it seeks the truth,
as every human being is obliged to do".
Freemasons will hardly fail to notice these references to ethics, morality
and truth the very foundation of Masonic teaching and endeavour. But these
cultural jewels-without-price are coming under increasingly powerful
destructive forces which are eroding the foundation and base on which they
rest. Conor Cruise O'Brien- the distinguished Statesman and commentator -
says that "for as far back as we can go in history, human discourse
concerning ethics has been effected, in varying degrees, with hypocrisy".
Another commentator states that the term "business ethics" is fast
becoming
an oxymoron - that is a contradiction in terms; and the Bishop of Waterford
felt it necessary to denounce publicly "the Cult of Excessive
Individualism".
This excessive individualism led to a false idea of freedom. Such freedom
told the individual that no limits could be placed on the choices which one
could make. One was free to do one's own thing, to insist on one's own
rights irrespective of the rights of others. Dr. Lee said the cult of
excessive individualism has placed the individual man and woman on a
pedestal at the centre of things, does not allow for community in the true
sense, and militates against the realisation of the "full life" to
which
all are called.
Whether we like it or not, know it or not, or knowing it are prepared to
accept it, there are many subtle and not-so-subtle forces daily at work all
around us which, as they multiply and accelerate, produce a sort of mental
dizziness - not always immediately perceptible, but none-the-less insidious
- which makes us unsure if our feet are on the straight and level path; and
if they are, is it really the right path? These are the forces which are
filling psychiatrists' waiting rooms, and their pockets, as more and more
people become aware that something is wrong, which is somehow affecting
their whole being and their quality of life, but they are not able to
identify the cause - only feel and sense its debilitating effects until
help is sought. What is needed, in all this, is some form of mental
sheet-anchor - a sort of fixed navigational point like the pole-star which,
when the clouds pass, can be seen and provides the traveller with the means
to identify his exact position and thereby the knowledge to return to the
true path.
Freemasonry - a part of or apart from. Society
Every individual, on occasion, is forced to be a little introspective and
ask himself "who am I and where am IT' Even an organisation such as the
Masonic Order must also occasionally ask itself "what are we and where are
we?" What we are has, to some extent been already dealt with. We are a
fraternal organisation, the aims of which are brotherly love, the relief of
our distressed Brethren and their dependents and the search after
"Truth"
which we may express as, and expand into, public and private morality, the
knowledge and fear of God and, following on from that, respect for, and
love of, our neighbour. This respect includes toleration of his personal
viewpoint, his religious beliefs and his political opinions. If we pursue
the aims of the Order, our search should widen, yet focus our vision, while
ever making us more deeply aware of, and closer to, the Great Architect of
the Universe, heightening our spirituality and deepening our insight into
that which we may never hope fully to understand - something like the
search after the mystic Grail as sought for, and fought for, by our
possible, even probable operative forebears, the Knights Templars who
followed on, in their own way, from the mythical Knights of the Grail
Romances and Arthurian Legend.
There is so much more to Freemasonry than the shallow depth of to-day's
assessment and its scant inspection by to-day's society, obsessed as
society is with material success for the individual rather than his
contribution to society. Society's role-model to-day is the "successful
man". Success is measured almost solely in money and material terms and the
position or belongings that such wealth has made it possible to achieve and
acquire. Whether this wealth, position and possessions were legally or
morally acquired is beside the point what matters is that these are the
trappings of "success" irrespective of whether others were hurt,
ruined or
otherwise damaged in their garnering.
The Masonic Order is not just another organisation like Rotary, Round
table, Chamber of Commerce or any other; all designed to meet differing
particular needs and carry out distinct functions. If Freemasonry were any
or all of these then they would not have come into being. We are what we
are; and any attempt to assume the mantle of others detracts from both.
Probably there are many who joined Freemasonry thinking it was something
else or, who having joined it, would seek to fashion it into what they
want, as being easier than trying to identify the institution they need and
seek, which they thought they were joining when they became Freemasons.
This is not a cure for anyone's ills.
It is true to say, however, that within the Masonic Order world-wide
to-day, numbers are falling. Reasons for this are not hard to find and are
based largely on the superficiality of today's society, the many pressures
on individuals and the multiplicity of opportunities, in the social scene,
for disposing of leisure time.
It has been identified by American research work into this problem, that
there is a very strong inverse relationship between the amount of
disposable leisure time that any particular pursuit requires and its
popularity with individuals. People nowadays have a very limited amount of
free time due, often, to very heavy demands by their profession or
occupation; and this leisure time must be rationed out sparingly to avoid
competition with family and other priority interests. Any pastime which
makes substantial demands on time available, or which is not perceived to
give a fair return - however that may be measured subjectively - will not
be favoured and, in Masonic terms, this will be evidenced by reduced
attendance, no matter how pleased, proud or honoured a Brother may feel in
being a member of the Order. We all know the annual attenders at the
Installation Dinner - Brethren who come, bring guests and enjoy themselves
hugely - who are then not seen for another twelve months. They are
acknowledging their "belonging" to the organisation without its
providing,
or seeming able to provide, the stimulation necessary to encourage regular
attendance.
My grandfathers, apart from their Club and their Lodge probably had few
enough outlets for leisure time and the monthly meetings were looked
forward to, perhaps, as opportunities.
Nowadays there are a host of activities open to all strata of society which
not so many years ago would not have been open to them either socially or
financially; and the monthly meeting or meetings, in many cases, instead of
being opportunities are competitors with other activities whose
"return"
may be perceived more favourably.
In marketing terms we must view Freemasonry as a product. This is what we
are "selling" or otherwise providing, for uptake by members and
potential
members. We must either improve the product or make the packaging more
attractive.
Freemasonry is a fairly stable product in itself - very little can be done
to alter the product without changing it entirely in both essence and
appearance. Its principles and precepts have stood the test of time and are
as valid today as ever. We cannot change the product and remain in the same
business; and we must be true to ourselves in this. If we want to get into
a new fine of business it must be accepted and recognized that this is
exactly what we are doing; and will it perhaps not be long before somebody
decides that the new product is not quite right and needs further
adjustment to meet the current demands of society. This, I suggest is not
an option which is open to us. What we have and what we stand for will
always be right, even if its acceptance rises or falls on the scales of
time.
What we can do is upgrade the packaging, and make it look more attractive
to potential customers, while also actually making it more palatable to
current consumers. In the former case we can - and indeed already so do -
actively adopt a higher profile; and gently but firmly "let our light shine
before men". The candle in the window is the invitation symbol understood
by all; and some will accept and knock on the door. I am entirely against
the "go out into the highways and by-ways and compel them to come W'
attitude. This is the means that those who would appoint a Public Relations
Consultant seek to adopt. Hard-sell is not for Freemasonry however you may
try to dress it up. Freemasonry is there to be adopted and savoured by
those with minds attuned to, or even seeking, its attainment and what it
provides. Freemasonry is not for everyone; but within all populations and
at all times there will be those to whom it will appeal. By its packaging
and presentation these customers may be identified and maximised but they
cannot be created. "I am that I am" and no amount of manipulation or
massaging will turn into silk a purse made from a sow's ear.
Appropriate opportunities must be taken to dispel the old myths and turn
the spotlight onto the benefits of Freemasonry. In this we can all play our
part for we are all - as a North American Grand Master put it "someone
else's perception of Freemasonry". Let us identify "the
positives" about
the Order, then talk openly about them and try to promote them. This will
necessitate across-the-board activities, starting in the home and family,
expanding through one's circle of friends and acquaintances, into the
work-place and leisure resorts - leaving it up to Grand Lodge, of course,
to deal with the media so that a constant and coherent message comes
across. Otherwise there will be as many viewpoints as there are members of
the Order, and we should not be surprised if the media and the public
continue to be confused as to what we are and what we aspire to be.
In order to try to rejuvenate interest in Lodge attendance and to encourage
those who so often fail to become active members again, a definite
programme of action must be undertaken.
Basically this has only one aim - to make Lodge meetings attractive, as
something to be enjoyed; and not something to be endured.
One may look at this from many angles but it must be realised that, in the
long run, it is something which every individual Lodge has to solve for
itself. In time-immemorial days, before Grand Lodge systems were developed,
every Lodge was an independent autonomous Body. As speculative masonry took
over from operative masonry; and membership came mainly from persons not
actually involved in the construction business; a code of ethics and
conduct had to be instituted. Grand Lodge is an administrative and
regulatory Body with an hierarchical structure down through Provincial
Grand Lodges to the basic Craft Lodges.
Within the framework, however, of Grand Lodge Laws and Constitutions,
extended perhaps to meet Provincial needs, and culminating in the
individual By-Laws of every subordinate Lodge, each Lodge is still an
independent, autonomous Body responsible for its own activities, functions
and ultimately its very survival. Nowadays, brought up on the ubiquitous
Welfare System, everyone everywhere expects somebody else to spoon-feed him
and shoulder all the responsibility.
Grand Lodge is not an Entertainments Committee and though it may make
suggestions or give rulings, in the end the buck stops on every Master's
pedestal. He must ensure that the ritual is well done; the business is
conducted efficiently and effectively; that the business content is of
interest and not mere routine; but above all that Brethren - usually the
same Brethren - do not talk too much. Parkinson's Law is never seen in such
intense clarity as at a Lodge meeting and, in particular, at the Festive
Board on Installation Night. Poor speeches, over-extended, are a sure
recipe for "I'm not going there again" - such a pity when the effect
could
and should be "Do we have to wait a whole year for the next one?"
As indicated earlier, I believe that the product cannot be changed, so we
must improve the packaging. The packaging elements have been identified in
our discussion document "Programme for Change - the Way Forward" as -
our
public image; membership; charity; policy. administrative development; and
communication. It is up to us all, from bottom to top, preferably in that
order and direction, to decide on the right "mix" to achieve our
purpose of
creating a Masonic revival for our own and future generations' benefit; and
hoping that our public perception may become, in the words of a newspaper
advertisement seeking a firm of solicitors for a Baha'i group, that of a
Body of "healthy pure-hearted souls, manifesting qualities of highest
integrity, honesty and truthfulness.' with an established way of life
demonstrating detachment from material goods, and love of God through
service to humanity". The Solicitors that was, not the Baha`i group!
We must try to demonstrate to the world at large, thereby hopefully making
our Order more attractive to all would-be members, that the words of the
Pro Grand Master of England, M.W. Bro. The Rt. Hon. Lord Farnham - himself
an Irish Mason and a Past Senior Grand Warden of Ireland, as recorded in
their proceedings, are true: "Freemasonry aims to develop the individual as
a good citizen and as a man with a good moral foundation. Other benefits to
society may follow, but they come from individuals. acting in their
personal capacities and not as Freemasons".
"It is not easy in the modern world to convince people that while
Freemasonry as a Body is not for anything - and it is certainly not a
pressure group - its influence on the personal standards of its individual
members must be good for society in general and should be welcomed".
Into the next Millenium
I have endeavoured to identify who we are, what we are and where we are -
now it is time to speculate on where we go from here. We are an
unfashionable group whose numbers are falling - not perhaps in the
developing countries, but in the developed world we are viewed as an
anachronism with an ethos which may represent an embarrasment to many of
today's moral lepers. "Whence comest thou Gehazi?" You will remember
Elisha's devastating question to his servant who had run after Naaman,
seeking to profit from his Master's - that is, someone else's - performance
and use of his talents. As those who joined Freemasony in great numbers
after the Second World War, because they found it the closest alternative
or substitute for the fellowship and support they found within the Forces,
now pass on to their reward, there is no surge of candidates to replace
them. So recruitment becomes a necessity, though the means and emphasis
must be very carefully gauged. Some Grand Lodges have set up programmes of
very positive recruiting to the extent that Brethren who induct a certain
number of recruits are rewarded. Such a campaign is fraught with dangers
and cannot, I believe, be beneficial. We must, in my view, adopt the
process of "taking the horse to the water". We can show it to him and
indicate its availability but unless the horse is thirsty we cannot do more
than encourage him to drink.
The Grand Secretary of the Grand Lodge Alpina of Switzerland in his address
to the meeting of the Grand Secretaries of Europe in 1994 stated "It is
essential to avoid any kind of proselytism - the main goal is not to seek
new members but to improve others' perception of our Order" - hopefully,
from that, candidates will flow.
We must try to correct the false perception of us by, in particular, the
media and the Churches for they are the agencies who can and do formulate
and direct public opinion; and both are highly suspicious and/or
antagonistic.
The Churches find it impossible to accept that we are not a competitor but
that, in fact, we are supportive of religion and encourage each Brother to
increase his interest in his own beliefs through development of his
intellect and spirituality. We have no theology, do not have sacraments, do
not engage in worship as Freemasons in our Lodges, and cannot offer or
provide the means of salvation through good works or in any other way. We
know all this but how do we get it across to someone who does not want to
know, because it suits his book to think or believe otherwise? We must
remember that the Churches are undergoing an equal or even greater fall-off
in membership than we are in percentage terms. This is partly their own
fault and partly due to the fact that today, like us, formalised and
structured religion is simply unfashionable. In their own way they are
trying to respond as, for instance, by introducing Mass in the vernacular
in the Roman Catholic Church; and reducing to common-place prose the
beautiful and uplifting language of the Book of Common Prayer and the St.
James Bible of the Anglican Communion. Neither of these changes has worked
because they have not addressed the problems but simply changed the
trappings like someone putting on cheap casual clothes to go to Church,
instead of wearing a suit.
In panic the Churches finally went over the top with charismatic
evangelicalism in the High Church and fundamentalism in the Low Church
denominations. A superb letter to the Irish Times of 22nd June, 1995, by
Ms. Gwen Jermyn, a Methodist lady living in Co. Cork in southern Ireland,
refers to the advent of extreme fundamentalist teaching and preaching which
has hijacked the word "evangelical". She goes on to say "This
fundamentalist emphasis is doctrinaire in the extreme, denies genuine
spiritual exploration, and substitutes a narrow and negative insistence on
its own fundamentalist interpretation. It is limited, divisive, offensive
and arrogant, taking advantage of emotions and fears in a manner far
removed from the gospel's clear teaching".
The archetype of this over-reaction was "The Nine O’clock Service"
in
Sheffield which was lauded to the sky by many from the Archbishop of
Canterbury down to trendy local vicars.
The inevitable result became the greatest embarrassment the Church has
experienced in recent times; when, after the usual mass-hysteria and
mass-hypnosis induced by the usual mass manipulation techniques on the
super-incredulous, the White Knight of the New Age - the Rev. Christopher
Brain - was first suspended from working as a priest and later resigned
from the ministry after an orgy of debauchery, amidst a cacophony of
vilification from those who had formerly been his keenest disciples; and
the ritual washing of hands by the Church Authorities.
Let us not be complacent in this however, but let us learn from it, for the
Masonic Order has had its own taste of a "Rave Service". In March 1995
a
so-called World Congress was held in Mexico, sponsored by one of the small
State Grand Lodges of Mexico which is still considered irregular by many -
the Gran Logia Valle de Mexico. At this, if one can believe reports, all
sorts of irregular Bodies took part and amazingly unmasonic things were
said and done, ending up with the production of a Charter, called the Carta
de Anahuac, signed by Representatives of all claimed 37 participating Grand
Lodges. The follow-up was to take place in Portugal in 1996; and in Italy
in 1997, sponsored by, as far as we are concerned, the irregular Grand
Orient of Italy. Their Grand Master put in print his agenda for 1997 as
follows:- "We believe that our study must be along the following fines:
remedies for the overpopulation of the world, the programming of food and
energy resources, the fight against planet and space pollution,
co-operation between rich and poor Countries to eliminate conflicts as well
as economic and technological differences, control over scientific
discoveries addressed towards the good and progress of Humanity in the
respect for the dignity and freedom of the individual and peoples, and to
safeguard the rights and duties of Man".
This is not Freemasonry, these are not subjects that should ever be
discussed in a Masonic environment and those that do so are irregular
Freemasons. This was firmly drawn to their attention.
Here is a clear case of Freemasonry going over the top and casting about
frantically for a bandwagon to jump onto. Choosing the wrong bandwagon is
worse than choosing none and is the sure way of bringing the Order into
disrepute. If you have nothing constructive to do, then do nothing - as our
former Grand Registrar - a highly respected lawyer - says of such
situations -"if you are in a hole, stop digging".
The Media too cannot tolerate our privacy which they construe as secrecy
with some hidden agenda of subversion or any other imagined malfeasance
which is their particular flavour of the month. But we are not the only
organisation which has fallen foul of the Press for our privacy. Opus Dei,
a right-wing group within the Roman Catholic Church in Ireland has fallen
foul of the Media, and others, in terms with which we are very familiar,
viz.:- "We have beard some of our highest public officials intimate that
members of Opus Dei ought to be excluded from high Office. No reasons were
given, extraordinary when you consider that the matter concerned the
imposition of a disability on citizens on the grounds of their religious
profession, but we can imagine it involved the supposition that Opus Dei
has some kind of corporate agenda. Why for example was it stated as fact
that Opus Dei is secretive? What does the writer know that rebuts Opus
Dei's repeated denial? People do not introduce themselves as members of one
diocese or another. People readily understand that this is because it is
private, not secret, no more than members of Opus Dei do not go about
introducing themselves as such. Being a member of Opus Dei, or any other
organisation, is not a public credential. Furthermore, each member's
freedom to think and act as they like, in public matters, would be badly
compromised by other members acting as if they represented the whole Body".
What I am trying to emphasise is that as we move into the next Millenium we
must be steadfast in our adherence to the Aims and Principles and not
attempt to obtain public acceptance through promoting or pursuing
non-masonic activities which can only, in the long term, prove our undoing.
We must be patient and bide our time for we will come again. I, have heard
it said that the pace of life and its stresses will get even more frenetic
than at present and that while we may be able to cope with this
intellectually, it is questionable if many can cope with it emotionally. In
these circumstances with Internet bombarding us with a quatermass-like
availability of ethical and unethical information in the privacy of our own
homes, I believe that Brother Michael Yaxley, President of the Board of
General Purposes of the Grand Lodge of Tasmania is quite correct when he
writes "Society does have a need for a body such as Freemasonry. I believe
that this need will increase rather than decrease. In the next century the
work place will not offer fellowship and camaraderie sufficient to satisfy
the social instincts that people have. Many people will work at home,
linked to the office by computer and telephone. Others will work in an
office with complex but nevertheless inanimate equipment.
The irony of the Age of Communication is that people spend, and win spend,
more time by themselves".
We must be careful to hasten slowly - "festina lente" - when we are
assailed on all sides by exhortations to bring the Craft into the 21 st
Century - or to move out of our time-warp, as a Brother Robert H. Abel of
New Zealand puts it. He refers to another Brother being fearful for the
dignity of the Craft - and says that so he should be, for we merely cheapen
our Institution by touting it in public. He wants to see the Craft
respected for the efforts of its Brethren in the society in which they
happen to live - we are all someone else's perception of Freemasonry.
He believes that man's spirituality tends to wax and wane in long term
cycles; we would do well to ensure that our Craft endures unchanged for
future - and perhaps less frivolous generations to appreciate and enjoy.
Perhaps it may be said that Freemasonry is currently enjoying an Indian
Summer before the harsh realities of Winter arrive. As the poet Humbert
Wolfe wrote:
Listen, the wind is rising and the air is
wild with leaves; We have had our Summer
evenings; Now for October eyes!
This ends on a slightly threatening or admonitory tone which we may do well
to note and prepare for - a sort of symbolic battening down of the hatches
in order to ride out the approaching storm. But perhaps it may be more of a
belt-tightening exercise as we ready the ship for the tide of men’s'
spirituality to turn and carry our Craft calmly and sedately once more into
deep and safe sailing waters. As the American writer, Henry Adams saw it;
"The Indian Summer of fife should be a little sunny and a little sad, and
infinite in wealth and depth of tone - just like the season."
I think that pretty closely describes Freemasonry today - a little sunny
and infinite in wealth and depth of tone - we all can empathise with that.
A little sad too with memories of past greatness; and quieter more settled
times when bogeymen were not found everywhere and Freemasonry was a
recognised, accepted and fashionable part of society. Will our time come
again? I think it will - not perhaps an exact replica of the past, for we
cannot turn back the clock, but a slimmer, trimmer version with new vigour
and enthusiasm ready to meet the new Millenium.
But remember, Brethren, as we enter and endure "the Winter of our
discontent" we must maintain our standards and our dignity. There can be no
compromise with quality in any facet of our Institution. One of Ireland's
greatest actors and one of its best-known characters Michael Mac Liammoir
was once accused by a critic of being "square". "Yes" said
Mac Liammoir,
"perhaps you are right, but so much better to be square than
shapeless".
How appropriate for Freemasonry at this time - let us hold firm to the
symbolism of the square and the compasses and let them be the means of
restoring "Ordo ab Chao" - order out of mental and moral chaos - as we
strive to readjust emotionally to the crushing pressures and stress of
modem fife.
Now Brethren, let me close on one final exhortation taken from the
beautiful language of our ritual -"See that you conduct yourselves, out of
Lodge as in Lodge, good men and Masons"; and remember those immortal words
of Polonius giving advice to his son Laertes as he departs from Denmark, on
his return to France, in Shakespeare's greatest play, "Hamlet" -
"This
above all, to thine own self be true; and it must follow as the night the
day, thou canst not then be false to any man". Almost the whole Masonic
ethos can be found in those few words - so easy to remember, so difficult
to put into practice.
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