Behind the ceremonies
of all Masonic Degrees lies a fundamental conception of this world
in which we live and man's place in it. It is based on the belief
common to all religions and to almost all systems of philosophy
that there exists somewhere a Supreme Being who created this world,
and of whom all mankind are the instruments and servants. With
the particular attributes of this Supreme Being, and the manner
and form in which He should be worshiped, Masonry has no concern.
It emphasizes three fundamental ideas; first, that God exists;
second, hat men are put into this world to exercise their faculties
and work as God's instruments; and third, that their work is to
be performed in accordance with certain principles of morality
and justice which are indicated by the laws of Nature and by revelation
contained in the Sacred Writings. Freemasonry has no Sacred Book
of its own. In our Jurisdiction it adopts the Bible as a symbol
of all Sacred Books.
The Masonic ritual
has to do with the building of a great Temple. In the erection
of this Temple, many workmen are engaged, divided into crafts
according to their ability and skill and directed by overseers
who are called masters and wardens.
The work is proceeding
according to the plan of a Great Architect. None of the masters
or workmen know why the Temple is being built or what use is to
be made of it after it is built. Nor do the master or the wardens
or any of the workmen know the whole plan. The Architect furnishes
only designs, drawn on a Trestle-Board, from which each craftsman
is given the details he must know in order to carry out that part
of the work which it is his duty to perform. The workmen merely
know that each must work with all his heart and soul and strength
and to the utmost of his ability and skill, because the Great
Architect has ordered it so.
Each understands
that the successful completion of the work depends not only on
his individual effort but also on the united cooperation and harmony
of the Craft. Each understands also that there can be no cessation
of the work until the Temple is completed, at which time the Great
Architect has let it be known that the whole design will be disclosed
as well as the object and purpose of its building. This is no
fanciful picture designed for an evening's entertainment, but
is intended to represent and does faithfully represent the life
of man.
He finds that
in this world he must work if he is to receive the wages of life,
which consist not merely of a "living": food, clothing,
and shelter, but those equally essential satisfactions: interest
in life, happiness, and contentment. He finds that he cannot choose
the work he would like to do, but must adapt himself to conditions
and circumstances imposed by a power outside himself. He gets
his directions for doing his work from study of the forces and
the laws that govern the natural world and from written words
of wisdom embodied in what are known as Sacred Volumes, or Bibles.
He finds that he cannot work alone, that his work is dependant
on mankind and they on him, wherefore are formed governments,
societies and other organizations for cooperative effort. He sees
many things happen to himself and to others the reason for which
he cannot fathom. At one time the world seems good, at another
bad. Sometimes the work he is doing appears without purpose and
without result. He continues to put forth effort only because
he must.
The ritual harmonizes
these discordant impressions. The Temple that is being built is
the Temple of character; the great books of nature and revelation
are the Trestle-Board; the voice of conscience is the interpreter;
man is the workman; and the Supreme Architect is God.
