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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Consecrations.
CONSECRATIONS .
— : o : — Chingford Lodge , No . 2859 . THE Consecration of this Lodge took place on Tuesday , at the Royal Forest Hotel , Chingford , Essex , under most auspicious circumstances . Several Officers of the Grand Lodge of England and the Provincial Grand Lodge of Essex
graced the occasion with their presence , and though the Provincial Grand Master the Earl of Warwick was unfortunately prevented , by indisposition , from performing the ceremony as he had intended , yet his place was efficiently filled by Bro . Thomas J . Railing P . A . G . D . C . Provincial Grand
Secretary . Bro . Railing was assisted by Bros . H . J . J . Price Prov . S . G . W ., Walter J . Tull Prov . j . G . W ., the Rev . Elsan I . Colnett Prov . G . Chaplain , Albert Lucking P . G-P- Prov . G . D . C , and Richard Clowes P . G . Std . Bf . as I . G . Among others present were Bros . William Shunrmur P . G . Std . Br , James
Speller P . G . S . B ., A . H . Brooks P . G . Std . Br , William Gower P . P . G . T ., N . Fortescue P . P . G . T , J . P . Trounce P . P . G . T , A . J . Constable P . P . G . D , B . ' Leghorn P . P . AD . C , Rev . C . C . Waters P . P . G . C , J . R . Johnson P . P . G . D , W . G . Synnot P . P . G . R , A . S . Gardiner P . P . D . C , C . R . Allen Prov . G . D , C .
J . Smith Prov . G . T , J . P . Sayer Prov . G . S . B , J . C . Twinn P . P . G . W , Jethro Ambrose P . P . G . D , W . L . Crow AsstG . S , J . S . Wilkinson P . P . G . P , F . Taylor P . M . 2256 , K . M . Yeoman P . M . 2467 , Geo . PI . Pizey W . M . 2374 , H . L . Pridmore W . M . 2749 , Horatio Miller W . M . 2501 , Thos . Powell W . M . 2182 ,
Reg . T .. W . Bodilly W . M . 453 , John Davies P . M . 1309 , E . G . Tilley P . M . 1237 , G . Emblin P . M . 2432 , A . Holmes W . M . 2256 , H . C . Hill W . M . 2467 , Amos Oakden W . M . 2472 , C . H . Half of d P . M . 1607 , John Ives P . M . 1472 , Walter Fortescue P . M . 2374 , W . H . Brough J . W . 1343 , C . T . Papworth J . D . 2256 , AW . Martin 2717 , J . R . Friend 2374 , W . W . West 2664 , F . C . Godding 2467 , H . A . Pensione 1707 , W . J . Imbry
1309 , J . W . Atto 2467 . The proceedings commenced at half-past four , when che Consecrating Officers entered and were duly saluted by the
Brethren , who had previously assembled , and the ceremony proceeded on the usual lines . The oration by Bro . the Rev . Elsan Colnett was so essentially practical and was so > much enjoyed that we give it in extenso . He said :
In making a few remarks upon the nature and principles of the Institution of Freemasonry " one of the chief difficulties is that of definition . To define a simple thing is often a difficult task ; but when we have to deal with so complex an Institution as Freemasonry , it is not easy to express in a few
words those essential tnmgs which mark it off from bodies which appear to resemble it . We sometimes speak of it as " a system of morality "—but however useful a definition that may be for the immediate needs of a neophyte we all feel it is not complete . Freemasonry is a Brotherhood ; it is
a ritual ; it is one of the vastest and most wonderful Charity organisations the world has ever seen . But what are its essentials , its " nature and principles " ? Perhaps . it will help us if we endeavour to separate it from some of the things which' seem most to resemble it .
For instance , we often say " Freemasonry is not a religion . " There are times when opposition comes from a certain quarter asserting that we are a " sect , " and then we feel bound to stoutly maintain this position . ' But when we say Freemasonry is not a religion , which is most certainly true ,
we must be careful lest we imply more than the words express . The word " religion " is used in more senses than one . We speak , for instance , of the Christian or Jewish or Mohammedan " religions , " and as Max Miiller reminds us we can speak in that sense of a man changing his religion , just as he may
change the language he has been accustomed to use . " But , " he goes on to say , " as there is a faculty of speech in man independent of all spoken languages , so there . is a faculty of religious faith in man independent of all religions . " Yes ,
there is a faculty within us which makes religion natural to us , a faculty which finds its sphere of exercise qnly in the search after God . And Freemasonry must indeed not be labelled a " religion , " but- is in every sense religious , for it recognises this which we may call the reli gious faculty .
Oliver Wendell Holmes expresses something like the same idea when he speaks in his " Poet of the Breakfast Table , " of the possibly of a " Broad" Church . He explains the idea as that of a body of men , not united because they held in common a very large number of opinions as against the rest of the world , but united by a few thing ' s
Consecrations.
they " held in common and in spite of many other differences . Freemasonry , he says , " gives an idea of such a Church . " It may ; but in suggesting the idea it must not be confounded with the realisiation of it . Freemasonry is not a religion , a sect or a Church .
But it is essentially religious , and I think you will agree with me that the first thing we must notice if we would understand its nature and principles , is , that it recognises that elemental religious faculty , and seeks to develop it . It does not compete with the historical religious , nor seek to
occupy their place . It is , however , based upon that religious faculty in man , and though it only asks o'f its adherents a simple declaration of faith in God , yet it expects that declaration to be made sincerely and unreservedly . So it is , that the moment a candidate enters the Lodge and has
declared himself free and of full age , that he is asked to kneel while the blessing of the Supreme Governor of the Universe is sought , and the very next phrase he is called upon to utter , has the name of God as its principal word . And while the Volume of the Sacred Law lies ever open in the Lodge , it is
for no mere show ; every symbol , every ceremony finds its significance in the Sacred Book and , with special regard to the work in which we are now engaged , we are taught in our Lectures , that a Lodge being finished , furnished , and decorated , we dedicate it to God and His service .
Yes , the Lodge is a temple indeed . We sprinkle it with corn to denote plenty and abundance , we pour wine upon it , to signify joy and cheerfulness ; oil , for . peace and harmony ; we sprinkle salt for hospitality and friendship . But
we do more . We burn sweet incense . That , we are reminded , we burn before the Lord . It is offered in conjunction with prayer ; it is the symbol of ascending prayer , the sign of our belief in an ever-listening God , and in ah over-ruling Providence .
But Freemasonry does not rest in the recognition of God , and in His worship in a Lodge ornamented with a beautiful symbolism of divine things . It teaches- that no man ever renders the Great Architect of the Universe true homage who does not strenuously endeavour to share His
moral character . So we learn in our Lodges not only to pay reverence to the Divine name , but to . work the work of the Divine Architect . Thus , recognising that He is Father of all , Freemasonry is a Brotherhood , and we say with legitimate pride that our Order is founded on the principles
of Brotherly Love , Relief and Truth . Outward reverence to God we believe to be seemly , but that inward reverence of spirit which manifests' itself in deeds , that we esteem highest of all . That which we learn in our Lodges of the nature and attributes of the Supreme Being we learn not simply for contemplation , or even for admiration , but , for imitation .
Brethren , how necessary then it is for us often to recall this , that we may maintain this high ideal , especially we who are gathered here to-day ought to feel this responsibility , for this is not an ordinary gathering of the Craft , many here are
of high standing in Masonry , and we have met for a purpose —the establishment of a new centre of Masonic light and influence . Our work to-day is , to a certain extent , that of propaganda . We are establishing a new centre , and we shall leave it in the hands of those we call the Founders of this
new Lodge . We wish them to be imbued with the true Masonic spirit . They have the great responsibility of maintaining the honour of Masonry in this new centre . Only , a lofty conception of the nature and purposes of the Order will enable them to do this . If they esteem Masonry lightly , the
result of their work will be inconsiderable , perhaps even pernicious , for they may even degrade the Order for many generations to come . It is not enough to regard being a Mason as a kind of amusement , or a means of social intercourse ; our object is that all men may be permeated with the true spirit of our noble Institution .
I confess that I look upon the future of this Lodge with great interest , and not alone because I have the honour of assisting at its consecration . The circumstances of Chingford are very much like those of her neighbour Loughton , where I reside , and where the Bagshaw Lodge meets , of which I
am a member . I know well how good an influence the Bagshaw Lodge has upon our village life . I have often been able to trace increased harmony and Brotherly love in
our village community , to its source in our Lodffe . I am a parish priest , through and through , and I think there is no higher tribute that I can pay to Masonry than to say that I have always , found it a help in my parish work to be a Masog
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Consecrations.
CONSECRATIONS .
— : o : — Chingford Lodge , No . 2859 . THE Consecration of this Lodge took place on Tuesday , at the Royal Forest Hotel , Chingford , Essex , under most auspicious circumstances . Several Officers of the Grand Lodge of England and the Provincial Grand Lodge of Essex
graced the occasion with their presence , and though the Provincial Grand Master the Earl of Warwick was unfortunately prevented , by indisposition , from performing the ceremony as he had intended , yet his place was efficiently filled by Bro . Thomas J . Railing P . A . G . D . C . Provincial Grand
Secretary . Bro . Railing was assisted by Bros . H . J . J . Price Prov . S . G . W ., Walter J . Tull Prov . j . G . W ., the Rev . Elsan I . Colnett Prov . G . Chaplain , Albert Lucking P . G-P- Prov . G . D . C , and Richard Clowes P . G . Std . Bf . as I . G . Among others present were Bros . William Shunrmur P . G . Std . Br , James
Speller P . G . S . B ., A . H . Brooks P . G . Std . Br , William Gower P . P . G . T ., N . Fortescue P . P . G . T , J . P . Trounce P . P . G . T , A . J . Constable P . P . G . D , B . ' Leghorn P . P . AD . C , Rev . C . C . Waters P . P . G . C , J . R . Johnson P . P . G . D , W . G . Synnot P . P . G . R , A . S . Gardiner P . P . D . C , C . R . Allen Prov . G . D , C .
J . Smith Prov . G . T , J . P . Sayer Prov . G . S . B , J . C . Twinn P . P . G . W , Jethro Ambrose P . P . G . D , W . L . Crow AsstG . S , J . S . Wilkinson P . P . G . P , F . Taylor P . M . 2256 , K . M . Yeoman P . M . 2467 , Geo . PI . Pizey W . M . 2374 , H . L . Pridmore W . M . 2749 , Horatio Miller W . M . 2501 , Thos . Powell W . M . 2182 ,
Reg . T .. W . Bodilly W . M . 453 , John Davies P . M . 1309 , E . G . Tilley P . M . 1237 , G . Emblin P . M . 2432 , A . Holmes W . M . 2256 , H . C . Hill W . M . 2467 , Amos Oakden W . M . 2472 , C . H . Half of d P . M . 1607 , John Ives P . M . 1472 , Walter Fortescue P . M . 2374 , W . H . Brough J . W . 1343 , C . T . Papworth J . D . 2256 , AW . Martin 2717 , J . R . Friend 2374 , W . W . West 2664 , F . C . Godding 2467 , H . A . Pensione 1707 , W . J . Imbry
1309 , J . W . Atto 2467 . The proceedings commenced at half-past four , when che Consecrating Officers entered and were duly saluted by the
Brethren , who had previously assembled , and the ceremony proceeded on the usual lines . The oration by Bro . the Rev . Elsan Colnett was so essentially practical and was so > much enjoyed that we give it in extenso . He said :
In making a few remarks upon the nature and principles of the Institution of Freemasonry " one of the chief difficulties is that of definition . To define a simple thing is often a difficult task ; but when we have to deal with so complex an Institution as Freemasonry , it is not easy to express in a few
words those essential tnmgs which mark it off from bodies which appear to resemble it . We sometimes speak of it as " a system of morality "—but however useful a definition that may be for the immediate needs of a neophyte we all feel it is not complete . Freemasonry is a Brotherhood ; it is
a ritual ; it is one of the vastest and most wonderful Charity organisations the world has ever seen . But what are its essentials , its " nature and principles " ? Perhaps . it will help us if we endeavour to separate it from some of the things which' seem most to resemble it .
For instance , we often say " Freemasonry is not a religion . " There are times when opposition comes from a certain quarter asserting that we are a " sect , " and then we feel bound to stoutly maintain this position . ' But when we say Freemasonry is not a religion , which is most certainly true ,
we must be careful lest we imply more than the words express . The word " religion " is used in more senses than one . We speak , for instance , of the Christian or Jewish or Mohammedan " religions , " and as Max Miiller reminds us we can speak in that sense of a man changing his religion , just as he may
change the language he has been accustomed to use . " But , " he goes on to say , " as there is a faculty of speech in man independent of all spoken languages , so there . is a faculty of religious faith in man independent of all religions . " Yes ,
there is a faculty within us which makes religion natural to us , a faculty which finds its sphere of exercise qnly in the search after God . And Freemasonry must indeed not be labelled a " religion , " but- is in every sense religious , for it recognises this which we may call the reli gious faculty .
Oliver Wendell Holmes expresses something like the same idea when he speaks in his " Poet of the Breakfast Table , " of the possibly of a " Broad" Church . He explains the idea as that of a body of men , not united because they held in common a very large number of opinions as against the rest of the world , but united by a few thing ' s
Consecrations.
they " held in common and in spite of many other differences . Freemasonry , he says , " gives an idea of such a Church . " It may ; but in suggesting the idea it must not be confounded with the realisiation of it . Freemasonry is not a religion , a sect or a Church .
But it is essentially religious , and I think you will agree with me that the first thing we must notice if we would understand its nature and principles , is , that it recognises that elemental religious faculty , and seeks to develop it . It does not compete with the historical religious , nor seek to
occupy their place . It is , however , based upon that religious faculty in man , and though it only asks o'f its adherents a simple declaration of faith in God , yet it expects that declaration to be made sincerely and unreservedly . So it is , that the moment a candidate enters the Lodge and has
declared himself free and of full age , that he is asked to kneel while the blessing of the Supreme Governor of the Universe is sought , and the very next phrase he is called upon to utter , has the name of God as its principal word . And while the Volume of the Sacred Law lies ever open in the Lodge , it is
for no mere show ; every symbol , every ceremony finds its significance in the Sacred Book and , with special regard to the work in which we are now engaged , we are taught in our Lectures , that a Lodge being finished , furnished , and decorated , we dedicate it to God and His service .
Yes , the Lodge is a temple indeed . We sprinkle it with corn to denote plenty and abundance , we pour wine upon it , to signify joy and cheerfulness ; oil , for . peace and harmony ; we sprinkle salt for hospitality and friendship . But
we do more . We burn sweet incense . That , we are reminded , we burn before the Lord . It is offered in conjunction with prayer ; it is the symbol of ascending prayer , the sign of our belief in an ever-listening God , and in ah over-ruling Providence .
But Freemasonry does not rest in the recognition of God , and in His worship in a Lodge ornamented with a beautiful symbolism of divine things . It teaches- that no man ever renders the Great Architect of the Universe true homage who does not strenuously endeavour to share His
moral character . So we learn in our Lodges not only to pay reverence to the Divine name , but to . work the work of the Divine Architect . Thus , recognising that He is Father of all , Freemasonry is a Brotherhood , and we say with legitimate pride that our Order is founded on the principles
of Brotherly Love , Relief and Truth . Outward reverence to God we believe to be seemly , but that inward reverence of spirit which manifests' itself in deeds , that we esteem highest of all . That which we learn in our Lodges of the nature and attributes of the Supreme Being we learn not simply for contemplation , or even for admiration , but , for imitation .
Brethren , how necessary then it is for us often to recall this , that we may maintain this high ideal , especially we who are gathered here to-day ought to feel this responsibility , for this is not an ordinary gathering of the Craft , many here are
of high standing in Masonry , and we have met for a purpose —the establishment of a new centre of Masonic light and influence . Our work to-day is , to a certain extent , that of propaganda . We are establishing a new centre , and we shall leave it in the hands of those we call the Founders of this
new Lodge . We wish them to be imbued with the true Masonic spirit . They have the great responsibility of maintaining the honour of Masonry in this new centre . Only , a lofty conception of the nature and purposes of the Order will enable them to do this . If they esteem Masonry lightly , the
result of their work will be inconsiderable , perhaps even pernicious , for they may even degrade the Order for many generations to come . It is not enough to regard being a Mason as a kind of amusement , or a means of social intercourse ; our object is that all men may be permeated with the true spirit of our noble Institution .
I confess that I look upon the future of this Lodge with great interest , and not alone because I have the honour of assisting at its consecration . The circumstances of Chingford are very much like those of her neighbour Loughton , where I reside , and where the Bagshaw Lodge meets , of which I
am a member . I know well how good an influence the Bagshaw Lodge has upon our village life . I have often been able to trace increased harmony and Brotherly love in
our village community , to its source in our Lodffe . I am a parish priest , through and through , and I think there is no higher tribute that I can pay to Masonry than to say that I have always , found it a help in my parish work to be a Masog