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THE PRECEPTS OF FREEMASONRY
CHAPTER XI
Masonic essays (1998)
W.M. DON FALCONER
A study of man's evolution, especially in relation to the development of his
thought and speech concurrently with his growing awareness of things beyond his
day to day existence, reveals an intimate connection with the development of
freemasonry. Having achieved an ability to eke out a frugal subsistence within
their natural environment, the primitive hunter gatherers then turned their
thoughts to improving their personal comfort. With the erection of their first
rudimentary shelters, the seeds of masonry were sown, heralding the imminent
birth of speculative freemasonry. Articulate speech became an ever more pressing
necessity, as man sought to communicate his thoughts and wishes to others and
his mind strived to fathom the significance of his mortal existence. From its
earliest Stone Age beginnings, operative masonry and its speculative counterpart
have mirrored man's physical and intellectual progress, as well as the
development of his spiritual conception.
As primitive man strived to comprehend his place and purpose in the universe,
the spiritual aspects of his existence began to exercise his mind. He
progressively evolved his perception of a creator, a supreme being, the
controlling force from which all things emanated and upon which they depended
for their continuing existence. In an endeavour to express his thoughts, man
drew on the experiences of his physical existence. When explaining the concepts
he was developing, masonry provided him with many useful examples, with which he
could portray his unfolding appreciation of the spiritual elements of his life
and illustrate the moral principles he was formulating. The speculative aspects
of masonry became a natural extension of man's vocabulary, enabling him to
expound his moral precepts simply and graphically.
First and foremost among the precepts of freemasonry is a belief in a divine
creator, the one true God. This belief is the foundation of all masonic
teaching, the cornerstone of every branch of freemasonry and the keystone which
unites its many component parts. It is the first principle of freemasonry, from
which all else derives. Thus it is that no man can be accepted into freemasonry
unless he has freely expressed a belief in God. Whilst a man's religion is
immaterial to his acceptance into freemasonry, being only a factor of his
upbringing or a matter of personal choice, nevertheless his belief in God is of
paramount importance. Every degree in freemasonry acknowledges the existence of
a supreme being, whose blessing is supplicated at the opening and closing of all
proceedings. As in all religions and the ancient mysteries, the various titles
used for God in masonic rituals reflect those of His attributes relevant to the
particular ceremonial.
An essential element of the faith embodied in this first principle is that a
man's spirit does not perish with his mortal frame but, as so eloquently
expressed by the preacher in Ecclesiastes: when "the dust shall return to the
earth as it was, the spirit shall return to God who gave it". The freemason is
exhorted to contemplate this aspect of his ultimate destiny and to regulate his
life and actions according to God's will, so that at the end of this transitory
mortal life he may confidently hope to be raised to those "immortal mansions,
eternal in the heavens". Although various moral issues are expounded in the
three degrees of craft freemasonry, the fundamental substance of their teachings
concerns the immortality of the soul and its ultimate return to the divine
creator.
As did the neophyte in all ancient mysteries, so also in masonry does the
apprentice enter the lodge in a state of indigence, being reminded of his
defenceless condition and of his absolute dependence upon his creator.
Symbolically he is reborn into freemasonry and is exhorted to lead a just and
upright life henceforth. As a fellow of the craft, the freemason is taught that
labour is the lot of man, but that every good and faithful servant in due course
will receive his just reward. The master mason obtains a fleeting glimpse of the
promised reward, but is told that he must continue his search for the ultimate
truth. A closely related theme is the important concept that all men are equal
in the sight of God. This fundamental tenet of freemasonry is illustrated in
many of its degrees and is the main topic expounded in one of the Allied masonic
degrees, the Knights of Constantinople.
The crucial importance of obeying God's commands is a central theme in the
teachings of freemasonry, of such importance that it is introduced to the
apprentice. The theme continues with the fellow of the craft and is expanded in
the degree of mark master mason. Strict obedience, the exercise of skill and
ability, careful attention to detail and the importance of being responsible for
one's own actions are impressed on the mark master mason in a practical example
of the operative free mason's work. The candidate is taught that he alone is
responsible for his own actions, but that he will receive his just reward in the
hereafter if he lives in strict accordance with the divine commands. Obedience
to God's commands is of such vital importance and so closely allied to the
belief in the immortality of the soul, that it merits being ranked as second
among the precepts of freemasonry.
SOCIAL CONDUCT
It will be evident from the foregoing discussions that the fundamental
precepts of freemasonry are so closely interwoven that they cannot be subdivided
into distinct and separable compartments. Nevertheless, brotherly love, relief
and truth must be regarded as third among the important precepts of freemasonry,
being closely interrelated with the principle that all men are equal in the
sight of God. Indeed, we are taught that brotherly love, relief and truth are
the grand principles on which freemasonry is founded. In this context the
teachings are based on concepts established by the operative free masons, who
were charged with the responsibility of caring for the members of their
fraternity, especially if they were out of work or suffering indigent
circumstances, as well as to respect and protect all members of the families of
their brethren. They also were enjoined to regard their employers with due
deference and to serve them well, in return for which they were promised regular
employment and adequate recompense.
Brotherly love, relief and truth are described as the grand principles on
which freemasonry is founded. They are said to shine with greater splendour than
any other masonic emblems. The concept is introduced to the apprentice in his
impoverished state, when his principles are in some measure put to the test. He
is then admonished to practise brotherly love and relief cheerfully as a virtue,
should a distressed brother fairly claim his assistance. However, it is not
until he is a master mason that the full implications of the virtue are
clarified in the old operative terms , partly in the obligation and partly under
the five points of fellowship which, in operative days, were imparted to fellows
of the craft. The importance of truth is taught in various degrees, but under
the Red Cross of Babylon it is the central theme in the degree of Knight of the
East, which is set in the Persian court as graphically portrayed in the Bible in
the first book of Esdras.
INTEGRITY
Closely allied with truth is integrity, which depends upon truth for its
fulfilment. Integrity and rectitude imply a rigorous compliance with a code of
ethics, based on an undeviating honesty that ascribes virtue to the subject.
Rectitude also signifies a strict adherence to the rules of right and justice
that strongly suggests self-discipline. Both integrity and rectitude are
distinctive features of goodness that also have a close affinity with morality,
righteousness, purity and virtue. None of these attributes can be considered
alone, because each influences the other. Even benevolence, generosity, good
will and kindness, which relate more specifically to brotherly love and relief,
have a bearing on integrity. Thus there can be no doubt that integrity merits
its high standing among the precepts of freemasonry. It is an important theme in
many of the degrees in freemasonry. In particular the degree of Select Master,
in the Cryptic Rite, teaches that constant care and integrity are essential when
carrying out one's duties, but at the same time it emphasises that integrity
must always be tempered with justice and mercy.
THE MORAL VIRTUES
Of the many moral virtues fostered by freemasonry, the three principle ones
are said to be faith, hope and charity. Faith has been defined as the evidence
of things not seen, the substance of things hoped for. Faith is the pillar of
civilised society, being the bond of amity and the foundation of justice. Hope
has been defined as an anchor for the soul, which enters into that which is
within the veil, suggesting that we may look forward to a positive and
favourable outcome to our lives and actions, if carried out in accordance with
God's commands. Charity is described as the brightest ornament that can adorn
masonry, because it is lovely in itself and also the best test and surest proof
of sincerity. Charity, or brotherly love in its truest sense, is said to
comprehend all of the virtues. The principles illustrated in these moral virtues
are essential elements of brotherly love, relief, truth and integrity and are
important precepts that should always activate a freemason's heart in his
relations with others.
THE SOCIAL VIRTUES
Temperance, fortitude, prudence and justice are described as the four
cardinal virtues of freemasonry. Their close relationship with the three moral
virtues would justify their inclusion among the important precepts of
freemasonry, but some further comments are worth making. In its correct usage,
temperance indicates a wise moderation in the indulgence of personal pleasures,
though it is often used to signify their complete rejection. Temperance is the
appropriate restraint of our passions and affections that will ensure proper
self control and overcome immoderate temptation. This virtue ought to be the
constant practice of every mason, enabling him to resist worldly temptation and
to avoid excess. Temperance is an essential element in the exercise of true
justice.
Fortitude signifies that firmness and strength of mind which will enable
obstacles and ordeals to be faced courageously, with a brave and unswerving
resourcefulness that is neither rash nor cowardly. Fortitude is closely allied
with prudence, which suggests that any action that is taken has due regard to
wisdom gained by experience. Prudence enables us to regulate our lives and
actions with due regard to the dictates of reason. Fortitude and prudence are
both essential elements in the exercise of justice, complementing that
impartiality, rightness, integrity and mercy signified by "justice", all of
which must be maintained when determining what is due in a particular set of
circumstances. The principles of masonic behaviour are unmistakably reflected in
the four cardinal virtues.
THE INTELLECTUAL VIRTUES
The three great pillars that symbolically support a freemason's lodge are
called wisdom, strength and beauty. Wisdom denotes those mental qualities that
enable us to understand situations, anticipate their consequences and make sound
decisions. Wisdom implies the highest and noblest exercise of all the faculties
of the moral nature and the intellect, suggesting a combination of discretion,
maturity, keenness of intellect, broad experience, extensive learning, profound
thought and compassionate understanding. Strength signifies power, might, force,
solidity, toughness, fortitude, courage and many other things. Beauty signifies
elegance, grace, symmetry, seemliness, fairness and a wide range of related
attributes. The freemason is exhorted to apply wisdom in all his undertakings,
to bring strength of character to bear when in difficulties and to adorn his
inward self with beauty. These precepts provide a fitting conclusion to this
study.
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