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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Correspondence.
The importance * of tho step taken by Grand Lodge cannot be overrated . Until UOAV , no religious discussion was allowed to take placo in any Lodge ; but Grand Lodgo having broken through that estimable rule , how are wo to prevent it being broken in our private Lodges ? What bickerings , what ill-feeling , what prejudice , what hatred and contempt may not henceforth mar tho harmony which exists amongst us
at the preseut time ! For , as no Avars are so cruel as religious Avars , so no scorn aud fierceness can equal that of people Avhose religions aro antagonistic . It is fearful to contemplate that such anarchy might prevail , and that many Lodges , in their despair of securing harmony under such rule , may throw off altogether their allegiance to Grand Lodge , and split up into sections , having various head-centres of their
own . Aud again , suppose some eloquent Grand Officer , after reading tho four last verses of the 3 rd chapter of Ecclesiastes , were to come to the conclusion that our illustrious founder , King Solomon himself , did not believo in the immortaity of tho soul , and persuade Graud Lodge of the same ; shall we , in that case , repudiate him as onr first Master and fix on some one else ?
Tho gravity of this affair is such that it deserves to bo carofull y considered by overy Mason in tho land , for it comc 3 to this , let a man bo ever so true , so faithful to Freemasonry , charitable and just , yet if he do not bolievo exactly what I believo he is not to be admitted into my society , he is to be discarded by mc , and spurned from tho door of my Lodge . Bnt some Avill reply , "No , ho need not
believo exactly what you believe , he need not boliove in your God , it is sufficient if he believe in a God , in his own God . " Are wo then to assume , as J . S . Mill irreverently says , " Any god will do ? " If so , I would just remark , that in the sacred Avritings we read a description of somo persons " whose God is their belly , " and surely it is not desirable to admit suoh people amongst us ; but , however strongly I
myself feel upon the subject of our holy and sublimo religion , I for one , should be very sorry to bo guilty of the impertinence of asking a foreign brother , before entering my Lodge , what Avere bis ideas and opinions of the G . A . O . T . U . I hope , Sir , that you and other brethren who read these lines will give the writer credit for sincerity and good faith ; all I wish to do is to have the subject Avell ventilated . I have the deepest respect
for our M . W . Pro Grand Master and the rest of the Grand Officers , but I believo they have fallen , unawares , unconsciously , and without adequate consideration , into a serious error which may , unless speedily rectified or modified , prove a fatal blow to the unity of Freemasons , and I would earnestly entreat all who have a senso of the extreme importance of this act to come forward and endeavour to prevent tho reproach and heavy responsibility of weakening the strong ties of brotherly love from falling upon the Grand Lodge of England .
I am , Dear Sir and Brother , Yours fraternally , A IVCC-MASON AND P . M . London , 12 th March 1878 .
To the Editor of the FREEMASON ' CHRONICLE . DEAR Silt AND BROTHER , —There is not much occasion for surprise at the passing , by the United Graud Lodgo of England , of the resolutions upon tho question of the Grand Orient of France . Much regret , however , may be felt that the arguments of Grand Lodge
Committee were not reconntcd , and thus made public . They would , no doubt , have thrown much light upon what is termed the " fundamental principle " of our Constitutions , as regards its varied history ; and Masons this side the Channel might not think it incorrect to say , n the very words of the first resolution , that tho Grand Orient " ho . s eliminated" tho G . A . O . T . U . from their service .
However , on this point the Masonic world has read the official declaration of the Grand Orient , affirming the contrary . Do not tho records of French Masonry testify also to the absence of all dogmatic affirmation whatever in the Constitutions prior to 18-19 ? Is it not clearly established , by the said records , that tho declaration of doctrine of that time , though never formally prescribed or acted upon
officially , Avas , nevertheless , latterly threatening the fraternity with the danger of leaving to sectarianism—religious or irreligious minds —the power of deciding upon admission or rejection of candidates , according to their majority in the Lodges , and the construction put upon the text of the Constitution ? It mii 3 t be assumed that the Grand Lodee of England , which
displayed a calmness and consideration contrasting most creditably Avith the Irish Grand Lodge , in passing sentence upon Grand Orient , had , through its Committee , fully investigated all these matters . That before arriving at the four resolutions , carried with " vociferous cheering" at the last Grand Lodge meeting , the Committee had examined the French records , and thoroughly inquired into the
Masonic history and Constitution of tho Grand Orient ; they might then have convinced themselves of tho somewhat important difference that exists between the principles and practices of French and English Masonry , and havo discovered besides evident proofs that in former times , as in the present , French Freemasonry scarcely exhibits any tint of the myth and legends of the Audersonian school ;
ha ? , nevertheless , always admitted into its ranks " just , upright and moral men , " without making their belief or unbelief a test question . Moreover , that that body at all times boro the character of a mere philosophical and benevolent institution , never free , however , from political influences , though they were never to bo openly avowed . Thus it Avas it had as Grand Maitres a Philippe Egalite under the great Revolution , and a Marechal Magnan after Napoleon III . ' s
coup d'etat , the former declaring that Masonry shonld havo "no secrets , " and that its meetings shonld be public ; the latter , appointed Grand Maitre by imperial decree , started a scheme for connecting the Society Avith the Government , as " Societe d'Utilite Publiquc . " Having the historical facts and circumstances of tho case before their eyes , the Grand Lodge Committee could hardly have called tho modifying of the second paragraph a " radical change , " but must have
Correspondence.
considered it , if not a " return to tho original law of Freemasonry " ( as Bro . tho Chief Secretary put it ) , at least a fresh affirmation of the original broad basis both of ideas aud principles , contradicted only by the paragraph which , for reasons already stated , wa 3 inserted in the Constitution of 1 S 19 . Nevertheless , this being so , it mav have occurred , if not to tho
Grand Lodgo Committee , to somo Masonic students who are looting for historical information , that if tho principles and practices of Grand Orient havo so long infringed tho " fundamental rules and dogmas , " it behoved the Grand Lodge of England , as tho acknowledged Alma Mater of Spocnlativo Masonry , to havo remonstrated with and censured their erring brethren . For , though still
admitting their origin , the latter might , perhaps , think the rights and privileges it might confer to the Mother Lodgo aro now extinct by prescription . Upon that question of the Grand Oriont ' s conduct , much discussion has arison , and numerous criticisms been advanced since September last , but it may bo observed that few , if any , have evidenced a
knowledge of French Freemasonry . Yet a mere comparison of the old French with tho English Ritnal , or some visit to a Lodgo holding under Warrant of Grand Orient , would havo sufficed to show the chai'actoristic differences between the principles , ground of action , or working of a Lodge in England , whero Masonry remains in a prismatic form rather than a quasi-religious society , reviving evory day
some of tho old chivalric or religions orders , with which it connects itself moro closely than ever ; aud the principles , ground of action , or working of the Grand Orient in France , where Masonry assumes to be abovo all " thankfully philosophical , " and whero no rehearsal of ceremony of any of tho degrees would attract a brother ; while a lecture by somo Bro . Orator upon some historical , scientific , or social
question , always causes tho largest attendance in Lodgo . Such differences havo been observed and marked only since tho vote of the modification of tho Constitution : they havo , however , always existed , and havo , therefore , always proved the distinction in principles and actions , Avherein now may bo traced tho ground of controvcrsy as to " logical Masonic purity . "
It is much to bo regretted , and no oue deplores tho fact moro than the Grand Orient itself , that tho United Grand Lodge of England found it impossible to assume a judicial attitude in this particular occurrence , and to refrain from denouncing French Masonry to tho Avovld , as is specially done by the proviso of the fourth resolution , passed . Let us now ask ourselves what good result can possibly
follow from this step ? Freemasonry , commending itself to the highest intelligences , will bo looked upon , on this side , as the representative of freedom of conscience and thought , and on tho other side , as the old orthodox society , essentially pledged to dogmas , though it be not a religion , but merely a " peculiar system of morality . " Why , then , these unfortunate shades , theso restrictions , put upon a few
independent minds ? The fraternal impartiality of tho CHRONICLE will not suffer the repetition of a dementi . There is not a single Lodge in France that protests against tho so-called change in the Constitution . Not one has expressed even a desire to do so . The point you raise as to tho conduct of English brethren Avho may
henceforth think of A'isiting French Lodges is no doubt full of pertinency , as it itiA'olves the question how the French are to receive their English brethren . The f ' crthcomiug International Exhibition will naturally have the effect of bringing to Paris a great number of foreign brethren . Preparations aro being made by tho Ludges hero to give a hearty AVeleorno to their visiting brothers , and many Lodge
committees have already been formed for this purpose . Now , it would bo promoting anything but a brotherly spirit if the English visitors , uuder the present altered circumstances , wero submitted to the annoyance of being first strictly tuilus , and then made to declare Avhethor they give their approval and adhere or not
to the resolutions of the Grand Lodge on the l ' rencb . question before they conld got admittance to a Lodge . Thus , the French , in their turn , would be taking out a writ de excommunicato capiend . o against their English brethren . Yours fraternally , M , B . Paris , 11 th March 1878 .
The Late Quarterly Communication.
THE LATE QUARTERLY COMMUNICATION .
To the Editor of THE FREEMASON S CHRONICLE . DEAR SIR AND BROTHER , —In your report of , aud in your Leader upon the proceedings which took place at tho Quarterly Communication of Grand Lodge , on the Gth inst ., an iuaccuracy occurs , the importance of Avhich will , no doubt , lead you to make a prompt
correction . The M . W . tho Pro Grand Master distinctly said that under no circumstances should a foreign brother from n , Lodge under the Constitutions of the Grand Orient of Franco be admitted as a Visitor to a Lodge under tho English Constitutions unless ho acknowledged that
a belief in the existence of the G . A . O . l . U . wasan essential landmark of the Order ; and at the same time either produced bis certificate , shoAving that he had been initiated in a Lodge where such a belief was required , or was duly vonched for as having boeu so initiated . The profession of belief was to be in addition to , and not a substi . tution for , one of the other requirements .
Yours fraternally , W . TAYLOR J . W . 1503 . 29 Avenue-road , Lewisham S . E .
City of Westminster Lodge , No . 1563 . —At tho last meeting an umbrella was taken away , anrl one left in its stead . If the gentleman who made tho mistake will examine the handle of the ono taken , he Avill discover the name of the owner upon it ; the address can then easily be ascertained ,
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Correspondence.
The importance * of tho step taken by Grand Lodge cannot be overrated . Until UOAV , no religious discussion was allowed to take placo in any Lodge ; but Grand Lodgo having broken through that estimable rule , how are wo to prevent it being broken in our private Lodges ? What bickerings , what ill-feeling , what prejudice , what hatred and contempt may not henceforth mar tho harmony which exists amongst us
at the preseut time ! For , as no Avars are so cruel as religious Avars , so no scorn aud fierceness can equal that of people Avhose religions aro antagonistic . It is fearful to contemplate that such anarchy might prevail , and that many Lodges , in their despair of securing harmony under such rule , may throw off altogether their allegiance to Grand Lodge , and split up into sections , having various head-centres of their
own . Aud again , suppose some eloquent Grand Officer , after reading tho four last verses of the 3 rd chapter of Ecclesiastes , were to come to the conclusion that our illustrious founder , King Solomon himself , did not believo in the immortaity of tho soul , and persuade Graud Lodge of the same ; shall we , in that case , repudiate him as onr first Master and fix on some one else ?
Tho gravity of this affair is such that it deserves to bo carofull y considered by overy Mason in tho land , for it comc 3 to this , let a man bo ever so true , so faithful to Freemasonry , charitable and just , yet if he do not bolievo exactly what I believo he is not to be admitted into my society , he is to be discarded by mc , and spurned from tho door of my Lodge . Bnt some Avill reply , "No , ho need not
believo exactly what you believe , he need not boliove in your God , it is sufficient if he believe in a God , in his own God . " Are wo then to assume , as J . S . Mill irreverently says , " Any god will do ? " If so , I would just remark , that in the sacred Avritings we read a description of somo persons " whose God is their belly , " and surely it is not desirable to admit suoh people amongst us ; but , however strongly I
myself feel upon the subject of our holy and sublimo religion , I for one , should be very sorry to bo guilty of the impertinence of asking a foreign brother , before entering my Lodge , what Avere bis ideas and opinions of the G . A . O . T . U . I hope , Sir , that you and other brethren who read these lines will give the writer credit for sincerity and good faith ; all I wish to do is to have the subject Avell ventilated . I have the deepest respect
for our M . W . Pro Grand Master and the rest of the Grand Officers , but I believo they have fallen , unawares , unconsciously , and without adequate consideration , into a serious error which may , unless speedily rectified or modified , prove a fatal blow to the unity of Freemasons , and I would earnestly entreat all who have a senso of the extreme importance of this act to come forward and endeavour to prevent tho reproach and heavy responsibility of weakening the strong ties of brotherly love from falling upon the Grand Lodge of England .
I am , Dear Sir and Brother , Yours fraternally , A IVCC-MASON AND P . M . London , 12 th March 1878 .
To the Editor of the FREEMASON ' CHRONICLE . DEAR Silt AND BROTHER , —There is not much occasion for surprise at the passing , by the United Graud Lodgo of England , of the resolutions upon tho question of the Grand Orient of France . Much regret , however , may be felt that the arguments of Grand Lodge
Committee were not reconntcd , and thus made public . They would , no doubt , have thrown much light upon what is termed the " fundamental principle " of our Constitutions , as regards its varied history ; and Masons this side the Channel might not think it incorrect to say , n the very words of the first resolution , that tho Grand Orient " ho . s eliminated" tho G . A . O . T . U . from their service .
However , on this point the Masonic world has read the official declaration of the Grand Orient , affirming the contrary . Do not tho records of French Masonry testify also to the absence of all dogmatic affirmation whatever in the Constitutions prior to 18-19 ? Is it not clearly established , by the said records , that tho declaration of doctrine of that time , though never formally prescribed or acted upon
officially , Avas , nevertheless , latterly threatening the fraternity with the danger of leaving to sectarianism—religious or irreligious minds —the power of deciding upon admission or rejection of candidates , according to their majority in the Lodges , and the construction put upon the text of the Constitution ? It mii 3 t be assumed that the Grand Lodee of England , which
displayed a calmness and consideration contrasting most creditably Avith the Irish Grand Lodge , in passing sentence upon Grand Orient , had , through its Committee , fully investigated all these matters . That before arriving at the four resolutions , carried with " vociferous cheering" at the last Grand Lodge meeting , the Committee had examined the French records , and thoroughly inquired into the
Masonic history and Constitution of tho Grand Orient ; they might then have convinced themselves of tho somewhat important difference that exists between the principles and practices of French and English Masonry , and havo discovered besides evident proofs that in former times , as in the present , French Freemasonry scarcely exhibits any tint of the myth and legends of the Audersonian school ;
ha ? , nevertheless , always admitted into its ranks " just , upright and moral men , " without making their belief or unbelief a test question . Moreover , that that body at all times boro the character of a mere philosophical and benevolent institution , never free , however , from political influences , though they were never to bo openly avowed . Thus it Avas it had as Grand Maitres a Philippe Egalite under the great Revolution , and a Marechal Magnan after Napoleon III . ' s
coup d'etat , the former declaring that Masonry shonld havo "no secrets , " and that its meetings shonld be public ; the latter , appointed Grand Maitre by imperial decree , started a scheme for connecting the Society Avith the Government , as " Societe d'Utilite Publiquc . " Having the historical facts and circumstances of tho case before their eyes , the Grand Lodge Committee could hardly have called tho modifying of the second paragraph a " radical change , " but must have
Correspondence.
considered it , if not a " return to tho original law of Freemasonry " ( as Bro . tho Chief Secretary put it ) , at least a fresh affirmation of the original broad basis both of ideas aud principles , contradicted only by the paragraph which , for reasons already stated , wa 3 inserted in the Constitution of 1 S 19 . Nevertheless , this being so , it mav have occurred , if not to tho
Grand Lodgo Committee , to somo Masonic students who are looting for historical information , that if tho principles and practices of Grand Orient havo so long infringed tho " fundamental rules and dogmas , " it behoved the Grand Lodge of England , as tho acknowledged Alma Mater of Spocnlativo Masonry , to havo remonstrated with and censured their erring brethren . For , though still
admitting their origin , the latter might , perhaps , think the rights and privileges it might confer to the Mother Lodgo aro now extinct by prescription . Upon that question of the Grand Oriont ' s conduct , much discussion has arison , and numerous criticisms been advanced since September last , but it may bo observed that few , if any , have evidenced a
knowledge of French Freemasonry . Yet a mere comparison of the old French with tho English Ritnal , or some visit to a Lodgo holding under Warrant of Grand Orient , would havo sufficed to show the chai'actoristic differences between the principles , ground of action , or working of a Lodge in England , whero Masonry remains in a prismatic form rather than a quasi-religious society , reviving evory day
some of tho old chivalric or religions orders , with which it connects itself moro closely than ever ; aud the principles , ground of action , or working of the Grand Orient in France , where Masonry assumes to be abovo all " thankfully philosophical , " and whero no rehearsal of ceremony of any of tho degrees would attract a brother ; while a lecture by somo Bro . Orator upon some historical , scientific , or social
question , always causes tho largest attendance in Lodgo . Such differences havo been observed and marked only since tho vote of the modification of tho Constitution : they havo , however , always existed , and havo , therefore , always proved the distinction in principles and actions , Avherein now may bo traced tho ground of controvcrsy as to " logical Masonic purity . "
It is much to bo regretted , and no oue deplores tho fact moro than the Grand Orient itself , that tho United Grand Lodge of England found it impossible to assume a judicial attitude in this particular occurrence , and to refrain from denouncing French Masonry to tho Avovld , as is specially done by the proviso of the fourth resolution , passed . Let us now ask ourselves what good result can possibly
follow from this step ? Freemasonry , commending itself to the highest intelligences , will bo looked upon , on this side , as the representative of freedom of conscience and thought , and on tho other side , as the old orthodox society , essentially pledged to dogmas , though it be not a religion , but merely a " peculiar system of morality . " Why , then , these unfortunate shades , theso restrictions , put upon a few
independent minds ? The fraternal impartiality of tho CHRONICLE will not suffer the repetition of a dementi . There is not a single Lodge in France that protests against tho so-called change in the Constitution . Not one has expressed even a desire to do so . The point you raise as to tho conduct of English brethren Avho may
henceforth think of A'isiting French Lodges is no doubt full of pertinency , as it itiA'olves the question how the French are to receive their English brethren . The f ' crthcomiug International Exhibition will naturally have the effect of bringing to Paris a great number of foreign brethren . Preparations aro being made by tho Ludges hero to give a hearty AVeleorno to their visiting brothers , and many Lodge
committees have already been formed for this purpose . Now , it would bo promoting anything but a brotherly spirit if the English visitors , uuder the present altered circumstances , wero submitted to the annoyance of being first strictly tuilus , and then made to declare Avhethor they give their approval and adhere or not
to the resolutions of the Grand Lodge on the l ' rencb . question before they conld got admittance to a Lodge . Thus , the French , in their turn , would be taking out a writ de excommunicato capiend . o against their English brethren . Yours fraternally , M , B . Paris , 11 th March 1878 .
The Late Quarterly Communication.
THE LATE QUARTERLY COMMUNICATION .
To the Editor of THE FREEMASON S CHRONICLE . DEAR SIR AND BROTHER , —In your report of , aud in your Leader upon the proceedings which took place at tho Quarterly Communication of Grand Lodge , on the Gth inst ., an iuaccuracy occurs , the importance of Avhich will , no doubt , lead you to make a prompt
correction . The M . W . tho Pro Grand Master distinctly said that under no circumstances should a foreign brother from n , Lodge under the Constitutions of the Grand Orient of Franco be admitted as a Visitor to a Lodge under tho English Constitutions unless ho acknowledged that
a belief in the existence of the G . A . O . l . U . wasan essential landmark of the Order ; and at the same time either produced bis certificate , shoAving that he had been initiated in a Lodge where such a belief was required , or was duly vonched for as having boeu so initiated . The profession of belief was to be in addition to , and not a substi . tution for , one of the other requirements .
Yours fraternally , W . TAYLOR J . W . 1503 . 29 Avenue-road , Lewisham S . E .
City of Westminster Lodge , No . 1563 . —At tho last meeting an umbrella was taken away , anrl one left in its stead . If the gentleman who made tho mistake will examine the handle of the ono taken , he Avill discover the name of the owner upon it ; the address can then easily be ascertained ,