What Is Toleration?

citizens for time , and looking on , let us never forget , through time to eternity , when we and all our race shall stand before the " Great White Throne of the Judge of all Men . " Having disposed of that limited view of Toleration , which is very common , and very popular , but which

whenever it is tried is " found wanting , " let us go on to see , if we cast , what are the " marks " of that better and truer tolerating spirit which it should be our endeavour as Freemasons , to cultivate , and always to uphold . Of course it is perfectly clear to the eye of common sense , when we

toucb upon the " raison d ' etre " of Toleration , needful as we believe it to be for the happiness , the peace , and the progress of mankind , that such a truth must have ; some limitation , nevertheless , alike in precept and in action . And admitted its necessity and its sacredness , even , we must be just even while laying down broadly and

elaborately its lines of true thought and truer practice . A religious body , for instance , has clearly a right to say " for the preservation of peace and unity , for the maintenance of the faith " ( as it teaches it ) , " we impose certain articles of agreement , certain creeds , ceitaintests , and tokens of adherence , and all who cannot conscientiously accept them must either submit or demit . " No one can

allege that any religiousbody soteaching . so acting , transgresses the limits of Toleration , becauss all first principles are accepted , remember , subject to certain agreement with the laws of self perservation , self defence , common safety , common sense , otherwise , the woild would soon have to be

governed by a hybrid system of fictitious development , by mendacious axioms , by an outcome of mingled fanaticism and impiety . If it should ever happen , that any member of a religious body finds that , on mature reflection , or calm diagnosis of dogmatical doctrine , or practical life ,

by the " evolution , " so to say , of certain underlying consequences of certain assumed truths , he cannot consistently teach as his denomination teaches , then the only course open for a man of probity and conscience , is to make his bow , and seek elsewhere the liberty denied to him , as he

feels in that circle of ecclesiatical teaching to which he belongs , even though it terms itself the one true church . But having done this , his responsibility ceases , in respect of the body of which he has been an adherent . Outside its pale , honestlv and conscientiously , ( and let us admire

freespoken and fair-spoken conscientiousness , in all , be they who they may ) , he has no right to be persecuted " for conscience sake . " This is true Toleration , but any wider application , as regards the just right of reli gious bodies , becomes hyper-liberalism and hopeless

latitudinarianism . We think that we have now disposed of two formidable and " burning questions , " and may now safely proceed to define , " more nostro , " true Toleration . True Toleration , then , as expounded and practised in Freemasonry , implies that we accord to others thc same ritjht

of private judgment which we claim for ourselves . We admit the sanctity of conscience ; we up hold the freedom of worship and belief ; we judge no man ; we impose no creed ; we neither a ingle with the controversies of Christians themselves ; nor do we enter into the

antagonisms of non-Christians . Inside the lodge , All we ask of our brethren is , that they believe and trust in a Personal and Living , Creating , Preserving , Ruling , Saving , and Judging God Most High , and that all shall co-operate in works of pioussympathy and large-hearted

benevolence . But beyond this we do not go , beyond this we do not dogmatize , beyond this wc do not enquire , beyond this we do not wish or want to know . Is not this true Toleration r We think that it may fairly claim that nam *? , both in theory nnd in effect . To realize that the world is

wide enough for us all , that we are not sent into this world to curse , to persecute one another , is alike worthy of true reli gious and sagacious philosophy . For who of us can lay claim to infallibility ? Who of us has a right to say , I , only , am a possessor of the

Truth ? Who of us can fairly deny that another person ' s conscientious conviction may be as right aad true , absolutely as our own ? Who can venture to affirm , whatever his subjective trust may be , that objectively must be , that ought to be , the trust of another ? And if we cannot do any of these things which we clearly , rightly cannot ,

What Is Toleration?

must we not admit that the necessity of the case , as well as the eternal fitness of things demand imperatively the . practice of toleration ? That it is perfectly right for any one of us to hold firmly , faithfully , even to death , for the sake of the truth which he holds sacred , the

faith he holds most dear , the Master whose he is , and who is his , none oi us , as Freemasons , will be prepared for one moment to contest or deny . But that it is right for this religious"body or that to curse others , we think a misunderstanding of scripture itself , a mistake of past Christianity . and

one of the greatest stumbling blocks in the way of true religion , just as ifc is one of the best weapons for the Sceptic and the Atheist . But here we stop to day . The subject , great and interesting as it is , even in this partial dealing

with it , already overruns our modest limits , and all vve can hope is , that our readers will be able to follow our very condensed argument , and wil realize its truth , and make it their own "in profession and practice .

The Last Grand Lodge.

THE LAST GRAND LODGE .

'We call attention to the full reports of the speeches of Bros . Lord Tenterden and the Grand Registrar in another column , which the early hour at which we went to press prevented us including in our last publication .

The Christmas "Freemason.'

THE CHRISTMAS "FREEMASON . '

We beg to call attention to the fact that the Freemason for Christmas , published December 21 st , will be enlarged to thirty-two pages , wit h a cover , and we recommend all non-subscribers to order a copy at once , at 198 , Fleet-street , or through their local newsagents , to prevent otherwise inevitable disappointment .

Kenning's Masonic Cyclopædia.

KENNING'S MASONIC CYCLOP ? DIA .

Dear Bro . Kenning , — Since I wrote last I have placed in the hands of the printer the concluding portion of the " Copy " for the Cyclopaedia , so that , as I said before , I feel quite confident that the work can be delivered in January . In about ten days

I think we shall be able to say when , I congratulate you on the conclusion of the work , and am , dear Bro . Kenning , yours fraternally , THE EDITOR . P . S . —I am glad to see yon have taken my hint about January 2 .

Original Correspondence.

Original Correspondence .

[ We do net hold ourselves responsible for , or even as approving of the opinions expressed by our correspondents , but we wisb , in a spirit of fair play to all , to permit—within certain necessary limits—free discussion . —ED . 1

THE THE 1 ST 1 C POSITION OF * FREEMASONRY , To the Editor of the " Freemason , " Dear Sir and Brother , The article of your paper with the above heading ( page 520 ) contains a declaration of Masonic faith , which destroys the cosmopolitan character of Freemasonry , and makes il a truly sectarian institution . It will he no easy

ta-k to oppose the infallible position you assume as the only correct basis of thc Craft , a position which , I am sorry to say , constitutes a Masonic Popery . Allow me to confess that in Germany , Hungary , Italy , & c , all Masons do not share your views against the resolution of the Grand Orient of France . We regret your somewhat intolerant position . You seem to feel that it is

not universal , not cosmopolitan and world-wide , but exclusive "Anglo-Saxon , " as you call it . Your views , I am convinced , are not iiuite in accordance wilh Article I . of the Old Charges of 1723 , which do not declare that a . so-called Atheisl cannot he a member of the fraternity , hut speaks more in a reserved , tolerant , and high-minded sense , only supposing that he will not lie a stupid Atheist . If a

Freemason is an honest lover of truth , and if he , in conscientiously seeking trulh , comes to the conviction that he must deny the existence of God , or at least a personal God , he is no stupid Atheist , and as such he may be a very good brother , and an honest , virtuous man . If , as you say , " Freemasonry seeks to make a great union all over the world , for the purpose of humanitarian sympathy , relief ,

and good-will , " then each lodge may initiate men of all denominations and convictions , without requiring the profession of any faith whatever , if Ihe candidate is only a good and true man . Freemasonry is a puiely human institution , for

humanitarian , not metaphysical or orthodox reli gious purposes , which only can exist as a cosmopolitan institution , if it does confess thc utmost liberty of conscience , of thought and confession , leaving to the inner holydom ( sic ) of each member what he will believe or not believe in the question which at all times have separated men , not united them .

Original Correspondence.

Allow me to refer the readers of the Freemason to the Masonic declarations of my " History of Freemasonry , " in the introduction , pages 1-10 , and to thc dedication of thc Book of Constitutions of 1 J 38 . But it is not my intention to give such general declarations on the true meaning of the Royal Art , as it seens more necessary to help to a right understanding of the

resolution of the Grand Orient of Fiance . Our French brethren have not deserted the belief in the existence of God and immortality of the human soul , in striking out the discussed words of the first article of the Constitutions , but they have only declared that such a profession of faith does not belong to Masonic law . The Grand Orient has only voted for liberty of conscience , not against any religious

faith . Therefore the true meaning of the French Constitution is now only , that each brother Mason may believe in God or not , and lhat each French lodge may judge for itself which candidate shall oe initiated or not . The French vote is only an affirmation of liberty of conscience , and not a negation of faith . . The excommunication of the Grand Orient of France ,

by Masonic Grand Lodges is therefore an intolerant act of Popery , the negation of the true principles of the Craft , thc beginning of the end of Cosmopolitan Freemasonry . The excommunication of thKGrand Odent of Franca only proves thc sectarian mind of the excommunicating Grand Lodges , which have forgotten that Freemasonry has for its purpose to unite all good men of all denominations

and professions ; they profess the separating element , and destroy Ihe Craft , and waste the heritage of our more liberal and more tolerant forefathers . The Masonic Union will in future bc a mere illusion , if the Anglo-Saxon Masons condemn the French , German , Italian Masons , & c , and vice versa . Fraternally yours , J . G . FlNDEl .

THE GERMAN QUESTION . To the Editor if the " Freemason . " Dear Sir and Brother , — Allow me to state a few facts in respect to yesterday ' s proceedings in Grand Lodge on what is commonly called thc German question . In Germany there arc now existing eight Grand Ledges ,

six of which admit Jews as membeis , two do not . Thc six Grand Lodges admitting Jews are thc Grand Lodge of Hamburg , thc Eclectic Grand Lodge of Frankfort o / Mboth quite similar in constitution and ritual to English Masonry—the Grand Lodges of Saxony , Darmstadt , * Bayrcuth , and Royal York of Friendship at Berlin . Tlie two remaining , not admitting Jews as members , are the

Grand Lodge of thc Three Globes and the Grand Lodge of the Whole Country , both at Berlin , which together with the Grand Lodge lloyal York of Friendship constitute the three Prussian Grand Lodges under the Protectorate of the Emperor of Germany , who personally belongs to thc Grand Lodge of the Whole Country , where he was initiated , and not to thc Grand Lodge of the Three Globes , as

erroneously stated last night . The Grand Lodge of the Three Globes at Berlin has descended from a lodge of the same name , founded 1 740 by Frcdeiick the Great , where he met his intimate friends and councillors , and its Christian character was ably expounded last night by Lord Tenterden . The Grand Lodge of the Whole Country at Berlin is iu ils system an adapta .

tion of Swedish Freemasonry brought over to Germany in 17 G 6 by Von Zinnendorf , anil as Swedish Freemasonry is purely Christian , this Grand Lodge follows the same principle ; and the Emperor of Germany , although , indeed , a true Mason , admitting universality of Freemasonry , is nevertheless devotedly attached to his own lodge and its working . It is wilh both Grand Lodges not merely a

question whether to admit Jews or not ; they would have , in order to do this , to alter the whole of their ritual , into which most beautiful and poetical emblems and metaphors have been introduced debarring a conscientious Hebrew from joining or from being initiated . The Rev . Brother who yesterday moved thc resolution , if he had counselled proper information previously to

making the motion , ought well to have paused before attacking : i stronghold of Christianity , which in infidel Germany Freemasonry has built up ir . the form of these two Giand Lodges . I may mention lhat at present there is a movement about to create une Grand National Ledge of Germany , and should this movement succeed , no doubt the "German

question will be satisfactorily solved . I remain , dear Sir and Brother , yours fraternally , KAMI . BHIKIMANN , P . M . of the Pilgrim Lodge , No . 2 . 38 London , 4 , Gray ' s-inn-square , Dec . 6 . * This Grand Lodge , constituted in 18 4 . 6 , adheres also lo Christian principles , it rules , however , only over nine lodges .

To the Editor of the " Freemason . Dear Sir and Brother , Thc Craft is greatly indebted to you for the very full and complete report you have given of the last Quarterly Communication of Grand Lodge , which was undoubtedly a meeting * of such importance as to deserve anil demand an able report of its discussions .

It seemed somewhat strange to me that those who felt an interest in the motion of my friend , Bro . Simpson , hail not made some enquiries as to the practice of other Continental Grand Lodges besieles that of Germany on the subject of a profession of the Christian Faith ,

anil I felt impelled to address Grand Lodge for the purpose of informing it that the Grand Lodge of Sweden knows no other Masonry than that which is purely and entirely Christian . But the lateness of the hour prevented my making an explanatory speech ; L therefore contented myself with thc briefest possible state .