The Teaching Of Freemasonry.

THE TEACHING OF FREEMASONRY .

A LECTURE under this heading was delivered before the Toronto Theosophical Society , at tho Hall , 365 Spadina Avenue , by Bro . J . P . Nixon Grand Lecturer of tho G . R . Arch Chapter of Canada . Brother F . E . Titus occupied fcho chair , and introduced the lecturer by a few appropriate remarks , pointing out that in the principle of Brotherhood Freemasonry had a common object with theosophy . They were glad to have an opportunity of listening to an able exponent of ono of the great Fraternal organisations .

Bro . Nixon said that Freemasonry was only a secret society in respect of what might be called its esoteric work . Its principles , aims , and objects were al ! open to the public . Some persons imagined that by joining the institution they would benefit financially . Any such man would find himself grievously disappointed , and only thoso who joined from a pure and unselfish motive would reap any benefit . The first grand principle of Freemasonry was in the existence of a Supreme Being—not necessarily the God of Christianity , asthe

organisation included all religions which entertained the principle of monot' oism . He hell that monotheism was at the root of all the ancient religions , though , owing to popular ignorance , symbols had often been worshipped in place of the one God . The second great principle of Freemasonry was human Brotherhood . Within its ranks all creeds , ranks , and colours wero equal—all the Brethren met " upon the level . " In some of

the regiments of the British army there were regimental Lodges . Inside the Lodge tin ! subordinate might be the superior of the Colonel . The history of overy nation of antiquity was intimately connected with the mysteriessocieties formed to promote religious , social , or national objects—and the principle of Fr iternity was developed . It induced men to deny themselves to benefit their fellows , and relieve suffering humanity . It was this principle which animated Freemasons . Most Freemasons believed the Institution

took its rise in an operative guild of the middle ages . The lecturer described the training of these ancient guilds , involving not only industrial and moral teaching , but scientific principles , such as now were common property , bufc which in those days ; of ignorance were regarded as great mysteries . He understood that there was a considerable similarity between the principles of

Freemasonry and theosophy , and , so far as the idea of universal Brotherhood was concerned , that was certainly the central truth of Freemasonry . Great advances had been made in the direction of the recognition of this principle , and if the future witnessed an equal advance the time spoken of by the poet Burns was not far distant :

" When man to man the world o ' er , Shall brithers be , an a' thafc . " The lecturer gave numerous apt illustrations and anecdotes , exemplifying the Masonic principles , and was frequently applauded by the audience . President Harwood , of the Theosophical Society , followed in an address showing the points of similarity between the doctrines of theosophy and Freemasonry . — " Canadian Craftsman . "

Elements Of Strength In Freemasonry.

ELEMENTS OF STRENGTH IN FREEMASONRY .

FREEMASONRY shows a remarkable strength in its organic life . Its pre-eminence among fraternal societies is unquestioned . The signs of its superior prestige and power are of an unmistakable character . That the Masonic Institution has an enduring strength is the judgment of its friends and its foes . Accepting this estimate , we are naturally disposed to enquire as to the sources of its power—to ascertain what are some of the elements which constitute its vigorous life—and to note the producing causes of its prosperity . In such a search and analysis not a little stress may be laid upon the following

points : 1 . Freemasonry claims to be an ancient system of truth and philosophy . The flavour of antiquity is not only agreeable to the average mind , but it is exceedingly helpful in developing interest in a system or association thus regarded . The antiquity of Freemasonry is justly made prominent by Craftsmen . The exact question as to how this antiquity is to be defined or limited may not bo easily settled , but the general thought connects Freemasonry with

the builders of the Middle Ages , with the Roman Colleges of Artificers , with various Brotherhoods of philosophers and moralists which flourished thousands of years ago , and especially with a union supposed to have been in existence in the days of King Solomon . The legends and traditions interwoven with thc Masonic system , as related to fche Temple of Solomon , and to the practice of the ancient mysteries in a more distant age , have been helps and not hindrances to the organic life of Freemasonry .

2 . The historic past of the Masonic Institution is likewise conducive tc its strength . The record which has been made by the Fraternity may be pointed to with justifiable pride by every Craftsman . Freemasonry has made a good witness of its moral and beneficent purposes , and of its actual power to bring human hearts into touch and impel a noble service . What it has done for humanity ' s sake and for truth ' s sake , has been crystallized in the

bright lines which show all so gloriously on the pages of history . Thus has our institution made for itself a worthy record . The roll of its membership shows numerous names that belong to men who were leaders and efficient helpers in their day and generation , and whose names are deservedly honoured in the communities where they respectively resided . All this record of past achievement and of worthy membership brings something of added strength to the Masonic Fraternity .

3 . Freemasonry is strong in its organic life by reason of certain features which show its separateness from other Fraternal societies . It stands apart from other associations by its investiture of large powers in a single individual . While it puts all Brethren upon the same level as members of a Lodge , it exalts a single Officer , duly chosen and installed , to the place of supreme control . In Freemasonry the Wor . Master rules and governs his Lodge . He is invested with authority such as does not belong to the

presiding Officers of other associations . This distinctive feature of organised Freemasonry has given strength ' to the body . In the same line of thought other differences present themselves , as pertaining to rules of procedure , & c , and in almost every such dis-similarity that is noted tlie approved course pursued by Masonic bodies seems wisest and best . Freemasonry is strong , not as a copyist , but as au oiiginator ; and is likely fco maintain its power and increase its influence as it retains those elements which constitute its marked individuality .

4 . The recognition of the principle of human equality and Brotherhood adds strength to the Masonic Institution . No society plants itself more firmly on a platform of broad and just humanity than does ours . It recognises the essential manhood—the " one touch of nature which makes the whole world kin "—and brings the high and the low , the rich and the poor , about Masonic altars to be taught thc lessons of a common Brother-

Elements Of Strength In Freemasonry.

hood . It charges its members , " to regard no man for his wordly wealth or honour , " and to do good unto all in the expression of the spirit of universal benevolence . Its rules may be very precise ; its tests of merit may be and should be rigidly insisted upon ; its selection of members ought to be most carefully made ; but its position , which is strong as truth itself , and not to

be departed from except at greatest risk , is that there is a relation of man with his fellow man which must be respected ,: —a relation which makes it the duty of the strong to help the weak , the wise to instruct the ignorant , requiring all to be contributors to the common welfare in obedience to that suggestive declaration , " no man liveth to himself . "

5 . The symbolism of Freemasonry , hardly less than its avowed principles and direct teachings , gives it strength . The symbols of the Craft may appear valueless to the careless observer , but every Brother realises their impressiveness of use in the ceremonies through which he has passed . These symbols spoak a universal language . Through the eye and the senses they reach the heart , producing an effect more powerful than words . As a

means of appealing to the mind and to the soul , the utility of Masonic symbolism cannot be denied . It stimulates noble aspirations arid worthy resolutions , and incites the sympathies and affections to the largest and best expression . No other institution , save the Church of the living God , has such a wealth of symbolism , so well calculated to impress the mind and draw men up to a higher region of though and sentiment .

6 . Freemasonry is strong because of the religious element which forms its very life . Freemasonry does not assume to be a religion , but it is distinctively religious . It inculcates faith in a personal God . It makes frequent references to Deity in its ritual and ceremonies , and speaks the earnest word of exhortation to all Craftsmen , bidding them to reverence and adore the Great Creator , to believe in Him as the Father of men , and to

obey the law which He has revealed . Standing on such a foundation , holding fast to eternal verities , the best work may be done and the most glorious progress attained . Thus established there need be no fear for the prosperity of the Masonic Institution . Its present strength is prophetic of increasing vigour , and of its growing ability to justify its existence by an increasing service for the welfare of man and to the glory of God . — "Freemason's Repository . "

Sightly Bro . Frost can see neither utility nor justice in a Grand Master claiming the prerogative to make , a man a Mason at sight , and he well adds : " The sooner this ancient prerogative falls into disuse the better for Masonry . Let every man desiring to become a Mason walk in the way and manner

ordained to become such a one . Why the prerogative , which may have been a useful' one perhaps hundreds of years ago , should be exercised for the benefit of single individuals these days

is not exactly clear to me . I do not see that any good purpose could be served thereby . " There is but one right way to enter Masonry , namely , " upon the level , " and thus all should enter it , or forever remain out of it . — " Voice of Masonry . "

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