CHARITY
The subject of charity, or brotherly aid, may well be illustrated by a sketch
of a condition that developed itself among the Roman people many centuries ago.
In essentials that condition was the same as the condition in which we now live.
In the early days of the Roman Republic a man grew up in the house in which
he was born; when he married he bought his wife to live with him under the
paternal roof; when he died he left his sons abiding in the same place.
Neighboring families were similarly stabilized, and all these groups, owing to
this perpetual neighborliness and to intermarriage, became so inwoven with each
other that in a community there would not be one stranger.
In such a community the individual was not left to his own private resources;
he was surrounded by others ever ready to aid him in misfortune, nurse him in
illness and mourn him in death.
But, there came a time when this stability of life was broken up. By degrees
the Romans conquered adjoining territory. A great military system was organized.
Whole nations were brought into the Roman Empire. Great cities arose; travel was
made possible; and a feverish restlessness took the place of the old stability.
The old calm neighborhood life was destroyed, and in its place there grew up a
fermenting life in town and city. A man no longer lived and died in the place of
his birth, but moved from place to place, becoming a stranger in his own
neighborhood, and scarce knew other persons living under the same roof. In
misfortune and death he was thrown back on his own, unaided, individual
resources.
In this situation men set out about the creating of a bond that would take
the place of the lost neighborhood ties. They organized themselves into "Collegia"
- groups formed of men in the same trade - which in the early days of their
history were principally devoted to securing for a man a becoming burial
service, the lack of which so filled a Roman with dread.
In the course of time these organizations - we could rightly call them lodges
- assumed more and more functions until a last a man found in them charities,
social life, business aid, religious influences, friendships and other features
of general protection. To live a stranger in a city was no longer a thing to
dread, to a man who could find in such a fellowship, the same friendship and
support that his forefather had secured in the oldtime neighborhood. We men of
today are living under just such conditions as brought Collegia into existence.
The great majority of us are living in towns and cities; many of us are subject
to conditions that shuttle us about from place to place, and from situation to
situation, so that life has lost its firmness and security. Our next-door
neighbor is a stranger; we may live in an apartment house, where even with
dwellers on the same floor we have no ties at all.
In the midst of such conditions the individual is often thrown entirely upon
his own resources. It is here that the lodge comes in, for the lodge, from this
present point of view, is nothing other than a substitute for the old-fashioned
small community life, wherein neighbor was so tied to neighbor that there was no
need of charities, social centers or employment bureaus. In a lodge a man need
no longer be a stranger; he finds there other men who, like himself, are eager
to establish friendships, engage in social intercourse, and pool the resources
of all in behalf of the needs of each.
From all this one can see at a glance what brotherly aid really is. It is the
substitution of the friend for the stranger. It is a spirit which throws round a
man the comforts and securities of love. When a worthy brother in distress, or
his family, is helped, it is not as a pauper, as in the fashion of public
charity, but the kindly help which one neighbor is always so glad to lend to
another. Masonic charity is strong, kindly, beautiful and tender; and not
charity at all in the narrow sense of the word. Nay, it does not wait until a
brother is in distress, but throws about him in his strength and prosperity the
affectionate arm of friendship, without which life is cold and harsh.
Friendship, Fraternity and Fellowship - this is the soul of Freemasonry, of
which charity is but one gesture with a thousand meanings.
Freemasonry not only inculcates the principals of love and benevolence, it
seeks to give them actual and living presence in all occupations and intercourse
of life. It not only feels, it acts! It not only pities human suffering, it
relieves it! Nowhere in the world can a good Mason feel himself alone,
friendless or forsaken. The invisible but helpful arms of our Order surround
him, wherever he may be.
Mythic story tells us that the ancient gods invisibly and secretly followed
their favorites in all their wanderings, and when these were exposed to danger
or threatened with destruction, would unveil themselves in their awful beauty
and power, and stand forth to preserve them from harm, or to avenge their
wrongs. So Freemasonry surrounds all her children with her preserving presence,
revealing herself only in the hour of peril, sickness or distress.
It is an erroneous idea, but one widely prevalent, that Freemasonry is a
benefit society; that persons join it that they may be cared for in their
periods of adversity. Nothing could be further from the truth; at least
theoretically one units with our Fraternity that he may serve and minister to
the needs of others.
Freemasonry is not, in itself, a charitable organization. That is, the
primary purpose of the Order is not charitable relief to its members.
Masonic charity is a great fact; it is an inherent part of the Masonic
system; but it is not the primary purpose or function of Freemasonry.
The fundamental creed of Masonry is and ever must be, the study of Masonic
philosophy. As Freemasons come together for the discussion of Masonic truth, a
strong feeling of brotherhood naturally results. The friendships formed in this
work carry in themselves a desire to relive the necessities of unfortunate
brothers.
The real Masonic charity (or assistance) that is afforded by one brother to
another is assistance in the learning and understanding of Masonic truth.
We are not taught that we shall afford one another political, business or
social assistance. Masonic lodges are not political organizations; they are no
business syndicates; they are not social cliques. The average Freemason looks
askance at the brother who seems to seek assistance of such sort. However, it is
not to be denied that the strong and enduring friendships formed in the lodge
are a real assistance to a man in all of his legitimate endeavors. But we must
not forget that if we assist a brother Freemason in his endeavors, we assist him
as a friend, and not because there is anything in Masonry that teaches us to
discriminate in favor of Freemasons in the ordinary relationships of life.
It is a common error to regard charity as that sentiment which prompts us to
extend assistance to the unfortunate. Charity is a Masonic sense has a much
broader meaning, and embraces affection and goodwill toward all mankind, but
more especially our brethren in Freemasonry. It is this sentiment which prompts
a Freemason to suffer long and be kind, to control his temper, forgive the
erring, reach forth his hand to stay a falling brother, to warn him of his error
and whisper in his ear that correction which his fault may demand, to close his
ear to slander and his lips to reproach; in short, to do unto others as he would
be done by.
Charity as applied to Freemasonry is different from the usual and accepted
meaning. All true Masons meet upon the same level, regardless of wealth or
station. In giving assistance we strive to avoid the too common error of
considering charity only as that sentiment of commensuration which leads us to
assist the poor and unfortunate with pecuniary donations. Its Masonic
application is more noble and more extensive. We are taught not only to relieve
a brother's material wants, the cry of hunger, etc., but to fellowship with him
upon our own level, stripped of worldly titles and honors. When we thus appeal
to him, giving spiritual advice, lifting him up morally and spiritually with no
sense of humiliation to him, we set him free from his passion and wants. To such
charity there is a reciprocity rich in brotherly love and sincere appreciation.
Divinity has wisely divided the act of charity into many branches, and has
taught us many paths to goodness. As many ways as we may do good, so many ways
we may be charitable. There are infirmities not only of the body, but of the
soul, which require the merciful hand of our abilities. I cannot condemn a man
for ignorance, but must behold him with pity. It is no greater charity to clothe
his body than to apparel the nakedness of his soul.
It is an honorable object to see the reason of other men wear our liveries,
and their borrowed understanding do homage to the bounty of ours. It is like the
natural charity of the sun, which illuminates another without obscuring itself.
To be reserved in this part of goodness is the most sordid piece of
covetousness, and more contemptible than pecuniary avarice.
Benevolence is absolute and real. So much benevolence as a man has, so much
life has he; for all good things proceed out of this same spirit, which is
differently named love, justice and temperance in its different applications,
just as the ocean receives different names on the several shores which it
washes. True benevolence, indeed, extends itself through the whole compass of
existence, and sympathizes with the distress of every creature of sensation.
Little minds may be apt to consider a compassion of this inferior kind as an
instance of weakness; but it is undoubtedly the evidence of a noble nature.
Homer thought it not unbecoming the character even of a hero to melt into tears
at a distress of this sort, and has given us a most amiable and affecting
picture of Ulysses weeping over his faithful dog, Argos, when he expires at his
feet.
Freemasonry has no place for the little, selfish side of man. Its secrets are
as the dead to him who looks at life that way. It looks for the man with the
bigger soul, with the more universal spirit; it stops and stay with him only who
sees man's mission in the betterment of the human race, who can take by the hand
the fellow who is down and out, and put him on his feet and send him on his way
a better man. Its teachings are wonderfully practical and godlike when once we
recognize them.
It gives the individual a higher conception of a more definite mission; but
while this is the spirit of Freemasonry, do we all recognize it? For no man can
understand and appreciate it until he has pondered long and faithfully upon its
teachings. Too many, alas,! fail to understand or get that broader vision which
our obligations are intended to give. To them Freemasonry is a failure; they are
neither active nor practical Masons, but merely hangers-on. Such is not the
fault of Freemasonry, but is due to the fact that they have failed to mix
thought and action.
Every day one meets the so-called Freemason. He is in evidence everywhere.
Perhaps he has been Master, or even Grand Master. Perhaps the Fraternity has
bestowed upon him every possible honor. He knows he has reached the highest rung
in the ladder of his personal ambition. There he halts. There he comes to a dead
stop. He throws Freemasonry aside as he would an old shoe or a sucked lemon. He
ceases to attend lodge meetings. He has no more interest in the Fraternity.
There is not enough Masonic spirit left in him even to subscribe to a Masonic
paper. To all intents and purposes, so far as Freemasonry is concerned, he is
dead. He professes, but he does not possess, and really never did possess, the
real Masonic spirit.
The real Freemason is the man in whose everyday life one sees an
exemplification of true Freemasonry. The real Mason may be as poor as a church
mouse, or he may be the richest man on earth. But poor or rich, destitute or
otherwise, the real Freemason demonstrates the teachings of the Fraternity in
his daily life, in his business and social dealings with his fellow-men, in his
religion and in his politics. The real Mason does not lose his interest in
Freemasonry of his interest in his brethren. Age, position, wealth - these do
not deaden his Masonic ardor. The real Freemason never says: "I am not
interested in Freemasonry; I have lost my brotherly feelings; I have gone to
seed."
Unless a man has the right kind of a heart you cannot make him the right kind
of a Freemason. You can fill his brain full of obligations and teach him by
symbols, and send him forth from the lodge room loaded to the guards with good
intentions, and if his heart is not right he will walk a block out of his way to
keep from giving a poor beggar a nickel, and then hasten back again, circulate a
scandal, or interfere in matters that do not concern him. Charity, that God
Given part of a man, and the foundation of Freemasonry, is lacking in his
composition, and therefore he can be a Freemason only in name.
Charity or friendship, as it may well be called - is just the habit of giving
our life to others; when we give our life away we possess more of it; the more
we give, the more we receive.
To serve and do good to as many as possible - there is nothing greater in
your fortune than that you should be able, and nothing finer in your nature than
that you should be desirous to do this. The true Freemason must be and must have
a right to be content with himself; and he can be so only when he lives not for
himself alone, but for others also, who need his assistance and have a claim
upon his sympathy.
Charity presupposes Justice, He who truly loves his brother respects the
rights of his brother; but he does more - he forgets his own. Egoism sells or
takes. Love delights in giving. In God, love is what it is in us, but in an
infinite degree. God is inexhaustible in His Charity, as He is inexhaustible in
His essence. That infinite omnipotence and infinite charity which, by an
admirable good-will, draws from the bosom of its immense love the favors which
it incessantly bestows on the world and on humanity, teaches us that the more we
give, the more we possess.
Buddha said: "The Charitable man is loved by all; his friendship is prized
highly; in death his heart is at rest and full of joy, for he suffers not from
repentance; he receives the opening flower of his reward and the fruit that
ripens from it. The charitable man has found the path of salvation. He is like
the man who plants a sapling, securing thereby the shade, the flowers and the
fruit in future years. Even so is the result of charity; even so is the joy of
him who helps those who are in need of assistance."
Confucius said: "Love is to conquer self and turn to courtesy. Could we
conquer self and turn to courtesy for but one day, all mankind would turn to
love. The signs of love are ever courteous of eye and ever courteous of ear; to
be ever courteous in word and ever courteous in deed. Without the door to behave
as though a great guest were come; to treat the people as though we tendered the
high sacrifice; not to do unto others what we would not they should do unto us;
to breed no wrongs in the home. To be respectful at home, painstaking at work,
faithful to all. Love is to mete out five things to all below heaven - modesty
and bounty, truth, earnestness and kindness. Modesty escapes insult; bounty wins
the many; truth gains men's trust; earnestness brings success; kindness is the
key to men's work."
There are two principles which divide the wills of men; covetousness and
charity, Covetousness uses God and enjoys the world; charity is the opposite.
Charity should be a distinguishing characteristic of every Freemason. It is
in the practice of this virtue that man most nearly reveals his kinship to God.
The doctrines of Freemasonry are the most beautiful that it is possible to
imagine. They breath the simplicity of the earliest ages, animated by the love
of a martyred God. That word which the Puritans translated "Charity," but which
is truly "Love," is the keystone which supports the entire edifice of this
mystic science. Love one another, teach one another, help one another. That is
all our doctrine, all our science, all our law. We have no narrow-minded
prejudices; we do not debar from our society this sect or that sect; it is
sufficient for us that a man worships God, no matter under what name or in what
manner. Ah! Rail against us, bigoted and ignorant men, if you will. Those who
listen to the truths which Freemasonry inculcates can readily forgive you. It is
impossible to be a good Freemason without being a good man.
The immutable law of God requires that besides respecting the absolute rights
of others, and being merely just, we should do good, be charitable, and obey the
dictates of the generous and noble sentiments of the soul. Charity is a law
because our conscience is not satisfied nor at ease if we have not relieved the
suffering, the distressed, the destitute. It is to give that which he to whom
you give has no right to take or demand. To be charitable is obligatory on us.
We are the almoners of God's bounties. But the obligation is not so precise and
inflexible as the obligation to be just. Charity knows neither rule nor limit.
It goes beyond all obligations. Its beauty consists in its liberty. "He that
loveth not, knoweth not God; for God is Love. If we love one another, God
dwelleth in us, and His love is perfected in us. God is love; and he that
dwelleth in love, dwelleth in God, and God in him."
To be kindly affectionate one to another with brotherly love; to relieve the
necessities of the needy; and be generous, liberal and hospitable; to return to
no man evil for evil; to rejoice at the good fortune of others, and sympathize
with them in their sorrows and reverses; to live peaceably with all men, and
repay injuries with benefits and kindness; these are the sublime dictates of the
Moral Law, taught from the infancy of the world by Freemasonry.
Antiquity knew, described and practiced charity; the first feature of which,
so touching - and, thank God! So common - is goodness, as its loftiest one is
heroism. Charity is devotion to another; and it is ridiculously senseless to
pretend that there ever was an age of the world when the human soul was deprived
of that part of its heritage - the power of devotion. But it is certain that
Christianity has diffused and popularized this virtue, and that before Christ
these words were never spoken:
"LOVE ONE ANOTHER; FOR THAT IS THE WHOLE LAW."
Love would put a new face on this weary old world, in which we lived as
pagans and enemies too long; and it would warm the heart to see how fast the
vain diplomacy of statesmen, the impotence of armies and navies, and lines of
defense, would be superseded by this unarmed child. Love will creep where force
cannot go, will accomplish that by imperceptible methods - being its own lever,
fulcrum and power - which force could never achieve.
Have you not seen in the woods, in a late autumn morning, a poor fungus or
mushroom, a plant without any solidity - nay, that seemed nothing but a soft
mush or jelly - by its constant, total and inconceivably gentle pushing, manage
to break its way up through the frosty ground, and actually to lift a hard crust
on its head? It is the symbol of the power of kindness.
The virtue of this principle in human society in application to great
interests is obsolete and forgotten. Once or twice in history it has been tried,
with signal success. This great, overgrown, dead Christendom of ours still keeps
alive at least the name of a lover of mankind. But one day all men will be
lovers; and every calamity will be dissolved in the universal sunshine.
The power of gentleness is too little seen in the world; the subduing
influences of pity, the might of love, the control of mildness over passion, the
commanding majesty of that perfect character which mingles grave displeasure
with grief and pity for the offender. So it is that Freemason should treat his
brethren who go astray; not with bitterness; nor yet with good natured easiness,
nor with worldly indifference, nor with philosophic coldness, nor with laxity of
conscience; that accounts everything well that passes under the seal of public
opinion; but with charity and with pitying loving-kindness. Charity and
loving-kindness are two words that comprehend the whole political and religious
creed of Freemasonry. The law of charity cannot have been enacted by, nor the
spirit of loving-kindness cannot have emanated from a cruel and ferocious God.
It is the expression of the Divine Will because it is of the Divine Nature.
What of the hour in Freemasonry? Brighter - Stronger - Clearer. We often
become discouraged and are inclined to be pessimistic, but amid all the errors
and stumbling, a better day is dawning when we shall see the beneficent labors
of Freemasonry shining in effulgent splendor. Freemasonry is growing in power,
and as its immortal principles take root in the fallow soil of the human heart
and mind, it buds and blossoms into foliage of kindness and the fruit of charity
toward all mankind.
Let me be a little kinder; Let me be a little blinder To the faults of those
about me; Let me praise a little more. Let me be, when I am weary, Just a little
bit more cheery; Let me serve a little better Those that I am striving for. Let
me be a little braver When temptation bids me waver; Let me strive a little
harder To be all that I should be. Let me be a little meeker With a brother who
is weaker; Let me think more of my neighbor, And a little less of me.
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