Thoughts "For The Good Of Freemasonry."

THOUGHTS "FOR THE GOOD OF FREEMASONRY . "

BY ALEX . STEPHENS , P . M ., 954 . T ^ ROM the time of my initiation I have ever been a more or less ardent admirer of - ^ - Freemasonry . On no occasion have I been absent from my place in the Lodge when it has been possible for me to attend . Keenly susceptible of its fraternal greetings ancl social enjojunent ; proud of its mystic characterits traditionalhistoric ,

, , ancl personal associations : still , however , there are higher and nobler considerations than these . The simple fact that the beauty of Freemasonry becomes more and more apparent as we progress in the science , we regard as the surest evidence of its truth , and the best guarantee of its abiding character . Progress in the science of Masonry , however , must not be considered as synonymous with advancement in official position , nor confounded with a verbal knowledge of

the ritual , or an acquaintance with the various ( often baseless and conflicting ) theories concerning the origin and antiquity of our Order . These things , though perhaps to some extent conditions of progress , are certainly attainable without in the best sense any real advancement in Masonry . No one supposes the child that has just learned to lisp the Lord ' s prayer to possess any proper conception of that sublimely inimitable composition . Ou the contrary , wo know the most literary are often partially ignorant

of the trite beauty thereof . Thos . Carlyle , writing to a friend some time ago , said that although , probably , he had not repeated that prayer for thirty or forty years , he then had such a conception of the sublimity of its sentiment as filled him with wonder at the profound wisdom of Jesus . . In this incident we have a striking illustration of a principle common to all men in the apprehension of moral and spiritual truth , viz ., without a suitable subjective condition there can be no adequate conception of moral

truth . Freemasonry is defined as being " a peculiar system of morality . " Whatever emphasis we may be disposed to place on the word " peculiar , " it certainly can have no reference to the ethical principles it inculcates , but plainly refers to . the allegorical form in which its truths are taught ancl symbolized .

Moreover , it is further obvious , whatever advantages we may claim for this form of teaching so peculiarly characteristic of Freemasonry , however exact ancl accurate our knowledge of the primary or verbal meaning of an allegory , unless we perceive the moral significance—the principles it illustrates—we cannot be said to receive any instruction . Interesting it may be , gratifying to the aesthetic facult y it certainly is when the ceremonial is properly rendered , but of necessity an empty and meaningless form of words . I submitthereforethe importance of familiarizing ourselvesnot onl

, , , y with the working of our Lodges , but also with those grand , those pure and elevating sentiments which Masonry inculcates and inspires . Surely the mystic character of our Order was not designed to bide from our view the truths embodied in its allegories , and should not be so heedlessly used as to derogate from their importance . And yet without any breach of Masonic charity , I am afraid it is fairly open to question whether such is not practically the result . It is no good attempting to conceal the fact that there are

reasons for supposing many of our brethren have no definite idea of what Freemasonry is . To say it is not a "Benefit Society "is simply to utter a negation which , although true as ordinarily understood , may nevertheless be used as an excuse for the neglect of obvious duty . While to regard it simply as a luxury , an organization for social enjoyment , is to have a most false ancl unworthy conception of its pure and benevolent object . True , we are not indifferent to the cultivation of " the social virtue , " nay , it occupies a somewhat prominent place in the working of the system , but of secondary importance only , and subsidiary to its higher purposes and aims . Ei ghtly understood , our Order is both social ancl moral , privilegial and philanthropic , and its uniqueness , its