Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Oration By M.W. Grand Master Van Slyck, Of Rhode Island.
with their constant experience ancl the analogies of nature , that those Avho had bound themselves in the underlying and original bands of brotherhood , should for the perfection of their existence as a scientific or philosophic societj ' , invest or surround themselves Avith secresy , as at once
a necessity and a charm . The circle of their association Avas to be a mystic circle Avithin Avhich only those Avorthy of the brotherhood could find that instruction
in its arts and sciences , by Avhich alone its true ends could be pursued . The knoAvledge of it should be hid from the common gaze , until mankind at large should make a title to Avhatever of good it possessed . The secret band , AA'hile it attracted the attention and desires of the
profane towards the society , added strength and compactness to the union of the Brethren . But the great brotherhood , noAv rejoicing in a scheme or system of science ancl government , in Avhich its essentia ] elements
or ideas hacl found adequate expression , and held under imposing forms of union , could not content itself vrith Wiese alone . It must propound the independence of man 0 A er the absolute control of both governments and creedsand find room for
, the assertion of the individual soul . It could not yield in its political or religious life , to the tyranny of mere numbers , nor assent to the domination of a single Avill .
It gave itself to the reasonable demands of country , and Avas true to King or government , but it thought for itself . Large and generous in its OAvn toleration , it could not endure the intolerance of creed or doctrine , ivhether in Church or state . It worshipped
God according to its OAvn needs and perceptions of duty ancl held a Brother ' s ri ght to do the same , Avith equal and unfailing jealousy . Doubtless from very earl y periods hi the social life , men have been associated ancl held together for the
prosecution of some common interests , but a close scrutiny Avill discover that these interests have been either strictl y selfish , temporary or limited in scope ancl have not been founded upon that exalted sentiment of the fatherhood and the
brotherhood Avliieh is the subject of our contemplation . Political leagues and societies have been established for the propagation of a dogma or policy—have heen confined to the men of a particular
era , country or party , and have excluded from their rank all men of other countries or opinions . Associations and churches built upon doctrines and creeds have , naturally ancl necessarily , been restricted to the firm and unhesitating believers in a
special faith . HoiA'ever zealous may be the sectary in the interest of a Brother , his zeal is aAvakened largely for the propagation of the dogma Avhich first prompted their union . The Protestant ' s sense of
brotherhood is hardly sufficiently large and comprehensive per se , to enable him to take fully to his heart , his brother of the Eoman Catholic faith , although he may irish him well—nor can he who holds to the rigours of the decrees ancl the enthroned ancl immutable justice of Heaven as his dominant creed , find full felloivship Avith him of the milder and more liberal doctrines .
The simple truth is , that the creed is narroAved to the prosecution of , its distinctive ends and aims , Avhich do not ancl cannot comprehend and embrace man in the largest relations and possibilities of manhood . The boast of Masonry , in theory , at least ( and God grant that the
, practice may never fail ) is , that it asserts its love and its charity to man as man , in spite of all differences of political , religious or social opinions . So long as a Brother loves and serves his country ancl owns the common Fatherhe cannot differ so Avidely
, as to policies , dogmas or creeds , that the all-embracing garment of fraternal love Avill not unfold him . It is no disparagement therefore , to churches , parties or creeds , Avhich have their peculiar titles to human regard and utilities Avhich subverse
human interests , to say that they rest upon a narrower basis than that grand ancl comprehensive foundation Avhich is laid for all races and enfolds all diversities , so that man , in his relation to his church or creedmust live a closer and more
, restricted life , than in that Avide relation Avhich seeks and finds fraternity in the more sweeping circle of a common manhood .
It has been Avell observed by a modern Avriter , that " the differences Avhich deeply divide good people from each other ' s fellowship Avill never be got over by mere toleration . They must advance toAvards each other so as to see more clearly Avherein they agree ; must advance , not merely along the road of intellect , but by the path
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Oration By M.W. Grand Master Van Slyck, Of Rhode Island.
with their constant experience ancl the analogies of nature , that those Avho had bound themselves in the underlying and original bands of brotherhood , should for the perfection of their existence as a scientific or philosophic societj ' , invest or surround themselves Avith secresy , as at once
a necessity and a charm . The circle of their association Avas to be a mystic circle Avithin Avhich only those Avorthy of the brotherhood could find that instruction
in its arts and sciences , by Avhich alone its true ends could be pursued . The knoAvledge of it should be hid from the common gaze , until mankind at large should make a title to Avhatever of good it possessed . The secret band , AA'hile it attracted the attention and desires of the
profane towards the society , added strength and compactness to the union of the Brethren . But the great brotherhood , noAv rejoicing in a scheme or system of science ancl government , in Avhich its essentia ] elements
or ideas hacl found adequate expression , and held under imposing forms of union , could not content itself vrith Wiese alone . It must propound the independence of man 0 A er the absolute control of both governments and creedsand find room for
, the assertion of the individual soul . It could not yield in its political or religious life , to the tyranny of mere numbers , nor assent to the domination of a single Avill .
It gave itself to the reasonable demands of country , and Avas true to King or government , but it thought for itself . Large and generous in its OAvn toleration , it could not endure the intolerance of creed or doctrine , ivhether in Church or state . It worshipped
God according to its OAvn needs and perceptions of duty ancl held a Brother ' s ri ght to do the same , Avith equal and unfailing jealousy . Doubtless from very earl y periods hi the social life , men have been associated ancl held together for the
prosecution of some common interests , but a close scrutiny Avill discover that these interests have been either strictl y selfish , temporary or limited in scope ancl have not been founded upon that exalted sentiment of the fatherhood and the
brotherhood Avliieh is the subject of our contemplation . Political leagues and societies have been established for the propagation of a dogma or policy—have heen confined to the men of a particular
era , country or party , and have excluded from their rank all men of other countries or opinions . Associations and churches built upon doctrines and creeds have , naturally ancl necessarily , been restricted to the firm and unhesitating believers in a
special faith . HoiA'ever zealous may be the sectary in the interest of a Brother , his zeal is aAvakened largely for the propagation of the dogma Avhich first prompted their union . The Protestant ' s sense of
brotherhood is hardly sufficiently large and comprehensive per se , to enable him to take fully to his heart , his brother of the Eoman Catholic faith , although he may irish him well—nor can he who holds to the rigours of the decrees ancl the enthroned ancl immutable justice of Heaven as his dominant creed , find full felloivship Avith him of the milder and more liberal doctrines .
The simple truth is , that the creed is narroAved to the prosecution of , its distinctive ends and aims , Avhich do not ancl cannot comprehend and embrace man in the largest relations and possibilities of manhood . The boast of Masonry , in theory , at least ( and God grant that the
, practice may never fail ) is , that it asserts its love and its charity to man as man , in spite of all differences of political , religious or social opinions . So long as a Brother loves and serves his country ancl owns the common Fatherhe cannot differ so Avidely
, as to policies , dogmas or creeds , that the all-embracing garment of fraternal love Avill not unfold him . It is no disparagement therefore , to churches , parties or creeds , Avhich have their peculiar titles to human regard and utilities Avhich subverse
human interests , to say that they rest upon a narrower basis than that grand ancl comprehensive foundation Avhich is laid for all races and enfolds all diversities , so that man , in his relation to his church or creedmust live a closer and more
, restricted life , than in that Avide relation Avhich seeks and finds fraternity in the more sweeping circle of a common manhood .
It has been Avell observed by a modern Avriter , that " the differences Avhich deeply divide good people from each other ' s fellowship Avill never be got over by mere toleration . They must advance toAvards each other so as to see more clearly Avherein they agree ; must advance , not merely along the road of intellect , but by the path