Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Foreign.
national differences , why has he given us so many different languages ? The nations must remain within their own boundaries , in order that one may set a good example to the other . To give up national characteristics is treason to ourselves . Schools , laws , churches , costume—all are national ; and Freemasonry must also have a national character . Every loclge is in itself local and individuaal ; and if it improve itself worthily in tbis characterthen it can become a link in the one great
, chain which unites us all . " The AVorshi pful Bro . concluded , by observing that , "Apowerful , strong , and local formation is nccessary , before a lodge can raise itself with profit to the position of a national institution . To strive for a more universal position is hurtful , and , at the same time vain , because unattainable . From Christianity alone was if nossible
ft > form the bond which ought to encircle every nation ; but up to this time ithad not obtained that universal object . But the Freemason was united by friendship and philanthrophy with other nations ; and in this sense Freemasonry is cosmopolitan , and ought to become more and more so tbe longer it exists . " He maintained that , " The different political and spiritual education of nations is the greatest difficulty in the way of a universal fraternisation ; yet Freemasons ought ever to strive to
bring about this desirable object . " Bro . ECKLIN , of the Orient of Basel , on tlie first question , observed ^ that " The fundamental idea of Freemasonry is self-improvement ; but also , at the same time , the improvement of others . Freemasonry ought , therefore , to strive to make a Sonclerbuncl , —a universal bond , including all mankind . " After several preliminary observations , he further intimated , tbat "The law of life must be , ' What we are to praise , to love ;
ancl to understand at the same time ; ' that our contributions to the three considerations of locality , nationality , and internationality , cannot proceed from any other law , or from any other fundamental idea . " He also further insisted , that " The arts and sciences wliich are cherished and exercised in Freemasonry , as the hig hest perfection of royal science , are summed up in this—to live and" to act worthily ; that Freemasonary insists on purity of morals in private life ; that he who exercises local ' industry becomes useful to his more extensive Fatherlandand he who
, benefits his native country has also a beneficial influence upon other countries ; that , locally , we labour principally by precept and example , — nationally , by activity , which has for its object the procuring national freedom and independence ; and that the international objects to be obtained by Freemasonry , rest upon the extension of the great truth , that all mankind are brethren , and that tlie whole human race forms one
large family . " B ro . GELi'KE , AV . M ., Hoffnung , Berne , Professorof Theology , followed this speaker to the following effect : — " The brethren who have precededme " said the AA'orshipful Brother " have considered the question before them in a theoretical point of view . I will consider it more practically . Locally , the Freemason can only work in a Christian sense ; but , alas ! this is not always the case . TbeFreemason ought to endeavour , in the
mostcontracted as well as in the most extended spheres , to diffuse and make influential the true spirit ofthe Order ; and this true Masonic spirit is Christain morality . Benevolence is one of the most ancient and distinguishing characteristics of Freemasonary ; and this duty is to be performed in all cases of local emergency . In the being of Freemasonary there is further sociability and cheerfulness ; and cheerfully and socially the Mason must work in the most contracted , or the most extended spheres .
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Foreign.
national differences , why has he given us so many different languages ? The nations must remain within their own boundaries , in order that one may set a good example to the other . To give up national characteristics is treason to ourselves . Schools , laws , churches , costume—all are national ; and Freemasonry must also have a national character . Every loclge is in itself local and individuaal ; and if it improve itself worthily in tbis characterthen it can become a link in the one great
, chain which unites us all . " The AVorshi pful Bro . concluded , by observing that , "Apowerful , strong , and local formation is nccessary , before a lodge can raise itself with profit to the position of a national institution . To strive for a more universal position is hurtful , and , at the same time vain , because unattainable . From Christianity alone was if nossible
ft > form the bond which ought to encircle every nation ; but up to this time ithad not obtained that universal object . But the Freemason was united by friendship and philanthrophy with other nations ; and in this sense Freemasonry is cosmopolitan , and ought to become more and more so tbe longer it exists . " He maintained that , " The different political and spiritual education of nations is the greatest difficulty in the way of a universal fraternisation ; yet Freemasons ought ever to strive to
bring about this desirable object . " Bro . ECKLIN , of the Orient of Basel , on tlie first question , observed ^ that " The fundamental idea of Freemasonry is self-improvement ; but also , at the same time , the improvement of others . Freemasonry ought , therefore , to strive to make a Sonclerbuncl , —a universal bond , including all mankind . " After several preliminary observations , he further intimated , tbat "The law of life must be , ' What we are to praise , to love ;
ancl to understand at the same time ; ' that our contributions to the three considerations of locality , nationality , and internationality , cannot proceed from any other law , or from any other fundamental idea . " He also further insisted , that " The arts and sciences wliich are cherished and exercised in Freemasonry , as the hig hest perfection of royal science , are summed up in this—to live and" to act worthily ; that Freemasonary insists on purity of morals in private life ; that he who exercises local ' industry becomes useful to his more extensive Fatherlandand he who
, benefits his native country has also a beneficial influence upon other countries ; that , locally , we labour principally by precept and example , — nationally , by activity , which has for its object the procuring national freedom and independence ; and that the international objects to be obtained by Freemasonry , rest upon the extension of the great truth , that all mankind are brethren , and that tlie whole human race forms one
large family . " B ro . GELi'KE , AV . M ., Hoffnung , Berne , Professorof Theology , followed this speaker to the following effect : — " The brethren who have precededme " said the AA'orshipful Brother " have considered the question before them in a theoretical point of view . I will consider it more practically . Locally , the Freemason can only work in a Christian sense ; but , alas ! this is not always the case . TbeFreemason ought to endeavour , in the
mostcontracted as well as in the most extended spheres , to diffuse and make influential the true spirit ofthe Order ; and this true Masonic spirit is Christain morality . Benevolence is one of the most ancient and distinguishing characteristics of Freemasonary ; and this duty is to be performed in all cases of local emergency . In the being of Freemasonary there is further sociability and cheerfulness ; and cheerfully and socially the Mason must work in the most contracted , or the most extended spheres .