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Article SYMBOL OF GLORY* ← Page 4 of 11 →
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Symbol Of Glory*
kept open the sources and regulated the streams of charity in past times , and that will , at some future time , remove the necessity of almsgiving , by uniting all men in the bonds of association . Examine well every emblem , sign , and symbol of the Order . In all , one intention is conspicuous , to signify the claims and the dignity of labourthe primal and final equality of mankindnot the
sense-, , less equality that brutalizes and degrades , but the divine equality that instructs and elevates ; the freedom , which resides in the practice of virtue , and is inseparable from duty ; and the new fraternity which instead of being a mere name , ( often vilely misinterpreted and misused ) , or a rare and exceptional sentiment in the hearts of individualswill be raised into a harmonious science
, , enabling all to work and to live by their work , exchanging a barren and selfish individualism for a more fertile principle of co-operation , and rendering pauperism as exploded and extinct an evil as ancient slavery or mediceval villenage . Bossuet says that the Egyptians were the first nation who understood the real end of government : " to render a livelihood easy
and comfortable to the masses of the people . " If our Order be indeed of Egyptian birth , are not these too our principles in full activity ? But we must stop to beg the pardon 0 f Doctor Oliver for this long digression from the valuable , kindly , and instructive pages of
his latest work which forms the title of our notice . Their ample suggestiveness and pregnant wisdom must be our best excuse for giving rein to a conviction deeply aroused , that Freemasonry has a great work to do , and does it not . If there were more such pillars and ornaments of the Order as our venerable author , it would assume a far higher position , and operate more widely and decisively on the outer-world . It would become a silent force of
government , an instrument of moral and social legislation . AVe have heard it anxiously discussed in a foreign Lodge , whether public lectures might not be given by Brethren on the principles of the Order , in connection with the great social questions of the age , treated of course from a Masonic point of view , and in a Masonic spirit ; whether , in short , if Freemasonry really contains a body of
such admirable principles , it might not become a j > ropagandist institution , in the best and noblest sense , of reconciliation and charity . But the ever wakeful plea of the objectors was that such an approach to publicity , would be to disturb profoundly the organisation of the Order , and to unveil the inviolable arcana to the curiosity of its profane crowd . The force of this objection isin
, fact , not to be denied . There is a certain natural jealousy in the preservation of ti'aditional secrecy which is , even to exaggeration , intolerant of the slightest infringement . There are many too who will not let others take advantage of what thoy neglect or are ignorant of themselves . Example is far better than precept ; and if a
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Symbol Of Glory*
kept open the sources and regulated the streams of charity in past times , and that will , at some future time , remove the necessity of almsgiving , by uniting all men in the bonds of association . Examine well every emblem , sign , and symbol of the Order . In all , one intention is conspicuous , to signify the claims and the dignity of labourthe primal and final equality of mankindnot the
sense-, , less equality that brutalizes and degrades , but the divine equality that instructs and elevates ; the freedom , which resides in the practice of virtue , and is inseparable from duty ; and the new fraternity which instead of being a mere name , ( often vilely misinterpreted and misused ) , or a rare and exceptional sentiment in the hearts of individualswill be raised into a harmonious science
, , enabling all to work and to live by their work , exchanging a barren and selfish individualism for a more fertile principle of co-operation , and rendering pauperism as exploded and extinct an evil as ancient slavery or mediceval villenage . Bossuet says that the Egyptians were the first nation who understood the real end of government : " to render a livelihood easy
and comfortable to the masses of the people . " If our Order be indeed of Egyptian birth , are not these too our principles in full activity ? But we must stop to beg the pardon 0 f Doctor Oliver for this long digression from the valuable , kindly , and instructive pages of
his latest work which forms the title of our notice . Their ample suggestiveness and pregnant wisdom must be our best excuse for giving rein to a conviction deeply aroused , that Freemasonry has a great work to do , and does it not . If there were more such pillars and ornaments of the Order as our venerable author , it would assume a far higher position , and operate more widely and decisively on the outer-world . It would become a silent force of
government , an instrument of moral and social legislation . AVe have heard it anxiously discussed in a foreign Lodge , whether public lectures might not be given by Brethren on the principles of the Order , in connection with the great social questions of the age , treated of course from a Masonic point of view , and in a Masonic spirit ; whether , in short , if Freemasonry really contains a body of
such admirable principles , it might not become a j > ropagandist institution , in the best and noblest sense , of reconciliation and charity . But the ever wakeful plea of the objectors was that such an approach to publicity , would be to disturb profoundly the organisation of the Order , and to unveil the inviolable arcana to the curiosity of its profane crowd . The force of this objection isin
, fact , not to be denied . There is a certain natural jealousy in the preservation of ti'aditional secrecy which is , even to exaggeration , intolerant of the slightest infringement . There are many too who will not let others take advantage of what thoy neglect or are ignorant of themselves . Example is far better than precept ; and if a