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THE PRECEPTS OF FREEMASONRY
CHAPTER VI
part I - the heritage of freemasonry
THE SQUARE AND COMPASSES
W.
M. Don Falconer PM, PDGDC
First
and foremost among the precepts of freemasonry is a belief in a
divine creator.
A
study of human evolution, especially in relation to the development
of thought and speech in conjunction with a growing awareness of
things beyond their daily existence, reveals an intimate connection
with the development of freemasonry. When they had 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 humans sought to
communicate their thoughts and wishes to other humans and their
minds strived to fathom the significance of their mortal existence.
Operative masonry began in the Stone Age and its
speculative counterpart developed concurrently. These two components
of freemasonry were intimately interwoven and together reflected the
physical and intellectual progress of humanity and the development
of human spiritual conception.
When
primitive humans tried to comprehend their place and purpose in the
universe, they sensed a spiritual presence in their existence. Thus
evolved the perception of a creator, a supreme being or controlling
force from which all things emanated and upon which all things
depended for their continuing existence. As civilisation evolved and
human beings tried to explain the concepts they were developing,
they drew on the experiences of their physical existence.
Freemasonry provided many useful examples that could be used to
portray their growing appreciation of the spiritual elements of life
and to illustrate the moral principles they were formulating. Thus
the speculative aspects of freemasonry evolved as a natural
extension of the human vocabulary, enabling moral precepts to be
expounded 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 that unites its many component parts. A belief in a
supreme being is the first principle of freemasonry, from which all
else derives. This is the reason why no man can be accepted into
freemasonry unless he has freely expressed a belief in God. A man’s
religion is immaterial to his acceptance into freemasonry, because
it is only a factor of his upbringing or a matter of personal
choice, but 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 the ancient mysteries and in all religions, the
various titles that are used with reference to God in masonic
rituals reflect those attributes of God that are of special
relevance to the circumstances portrayed in the particular
ceremonial.
An
essential component of a freemason’s belief in a divine creator is
the faith that a human being’s spirit does not perish with its
mortal frame, which is so eloquently expressed by the preacher’s
words in Ecclesiastes 12:7 - “then the dust shall return to
the earth as it was and 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
the neophyte was received in poverty in all the ancient mysteries,
so also does the Apprentice in freemasonry enter the lodge in a
state of indigence, when he is reminded of his defenceless condition
and his absolute dependence upon his creator is emphasised.
Symbolically, the initiate is being reborn on his entry into
freemasonry and is exhorted to lead a just and upright life
thenceforth. As a Fellow of the Craft, the freemason is taught that
labour is the lot of man, but that in due course every good and
faithful servant will receive his just reward. As a Master Mason the
freemason obtains a fleeting glimpse of the promised reward, but he
is then told that he must continue his search for the ultimate
truth. A closely related theme is the important concept that all
human beings are equal in the sight of God. This fundamental tenet
of freemasonry is taught in many of its degrees and is the central
theme of the Knights of Constantinople, one of the degrees in the
Order of the Allied Masonic Degrees.
A
central theme in the teachings of freemasonry is the importance of
obeying God’s commands. It is of such crucial importance that it is
a central part of the instruction given to the Apprentice. The theme
continues in the instruction given to a Fellow of the Craft and is
emphasised 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 by a practical example from the work of an
operative freemason. The candidate is taught that he alone must be
responsible for his own actions, for which he will receive his just
reward in a life hereafter if he has lived in strict accordance with
the divine commands. Obedience to God’s commands is so important 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.
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. Even so,
brotherly love, relief and truth must be regarded as third among the
important precepts of freemasonry, because they are so closely
interrelated with the principle that all human beings are equal in
the sight of God. In this context the teachings are based on
concepts established by the operative freemasons, who were charged
with the responsibility of caring for the members of their
fraternity, especially if they were out of work or in indigent
circumstances. They were required to respect and protect all members
of their brethren’s families and 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. The Apprentice is admonished to
practise brotherly love and relief cheerfully and as a virtue,
providing whatever assistance is within his means should a
distressed brother fairly claim assistance. It is only later, when a
speculative freemason becomes a Master Mason, that the full
implications of this virtue are clarified in the old operative
terms, partly in the obligation and partly under the five points of
fellowship. In operative freemasonry the five points of fellowship
were an essential element of the instruction imparted to Fellows of
the Craft. The importance of truth is taught in various degrees and
it is the central theme in the Knight of the East, which is that
part of the work of the Red Cross of Babylon that is set in the
Persian court. The scene enacted in the degree is graphically
portrayed in the Bible in the first book of Esdras.
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 is a strict adherence to the rules
of right and justice, which 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 emphasising
that integrity must always be tempered with justice and mercy.
Of
the many moral virtues fostered by freemasonry, the three principle
ones are called 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, because it is 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 they have been
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 is the best test and surest proof of
sincerity. Charity, which is 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 therefore 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 called the four cardinal virtues
of freemasonry. They are very closely related to the three moral
virtues, which is sufficient justification for their inclusion
amongst the most important precepts of freemasonry. In its correct
usage, temperance indicates a wise moderation in the indulgence of
personal pleasures, although often incorrectly applied 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 freemason, enabling him to resist worldly
temptation and to avoid excesses. 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 proposed should take into account the wisdom that has
been 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 and
complement that impartiality, rightness, integrity and mercy that is
signified by justice. All of these elements must be taken into
account when determining what would constitute true justice in any
particular set of circumstances. Thus the four cardinal virtues are
unmistakably reflected in the important principles that are the
foundation of proper masonic behaviour.
The
intellectual virtues
The
three great pillars that symbolically support a freemason’s lodge
are called wisdom, strength and beauty. They refer to the triune
essence of the Deity, whose wisdom is infinite, whose strength is
omnipotent and whose beauty shines forth throughout the whole of the
creation in symmetry and order. In a freemasons’ lodge they also
represent the Master of the lodge and his Wardens and are depicted
on the first tracing board as columns of the three most celebrated
of the classical orders of architecture, which are the Ionic, the
Doric and the Corinthian. The Ionic column represents the Master and
signifies wisdom. The Doric column represents the Senior Warden and
signifies strength. The Corinthian column represents the Junior
Warden and signifies 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 mental capabilities, suggesting an appropriate balance 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.
A consideration of these attributes of behaviour is a fitting
conclusion to a study of the precepts of freemasonry.
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