
The Petitioner Knocks
by George H.T. French



We search for hidden lessons woven into the Masonic ritual.
The scrutinizing eye and enquiring mind do uncover those les-
sons -- deep, illuminating, edifying lessons.
    However, all too often it is assumed that all Masonry's
lessons are presented after the candidate has entered the
Lodge room. This is not so, and here an attempt will be made
to dissect the petitioner's initial steps in the hope of uncover-
ing the principles upon which all petitions rest.
    If we take the word principle in its meaning of a settled
rule of action, a governing law of conduct, there are at least
seven well defined principles which apply to the petitioner
himself. Besides which the recommender, who is the petition-
er's guide to the door of the Lodge, is also governed by certain
rules.

UNSOLICITED PETITION

    Freemasonry demands that the petitioner, unbiased by the
improper solicitation of friends against his own inclination, offer
himself as a candidate of his own free will and accord.
    There is a well known picture called The Light of the World.
It portrays our Lord Jesus holding a lantern in his left hand.
The light falls on the closed door which lacks a handle. The
explanation is that this is the door of the human heart, to be
opened only from within.
    Centuries ago men saw in Freemasonry a deposit of the
high and simple wisdom of old, preserved in tradition and
taught by symbols. They, freely and voluntarily, petitioned for
membership. This supposed in them a preparation "at heart"
which our Craft still cherishes and continues to demand, a
preparation that signified a change of mind and purpose lead-
ing to a sincere desire for a deeper quality of life. And this in
turn suggested that the petitioner was a good man and true,
and as such could be accepted. For Masonry has repeatedly
stated that it does not strive to make bad men good, but rather
seeks good men to make them better.
    One enormous value of the principle of the unsolicited
petition is that it relieves all Masons from the onus of being
the judges of what is proper and improper in the matter of so-
licitation. The current rule of no invitation and so solicitation
is easily and readily understood by any Mason, and can lead
to no misinterpretations or confusions. So valuable is it that it
is not even advisable to consider the possibility of any form of
discreet or veiled solicitation, for that would not take long to
develop into dissonant publicity and outright membership
campaigns.
    Another value of the prohibition to proselyte is that it im-
poses upon each and every member of the Craft the duty to
display, at all times and in all places, a conduct so exemplary
and a loyalty to the Fraternity so evident that all reluctant
good men would be enticed to join the Order. Thus every
Mason, by the example of his private life, can become a silent
but efficient Masonic ambassador to the world at large.
    Every Mason can also be a vocal ambassador if he be well
grounded in Masonology, which is the knowledge of the doc-
trines, principles, symbolism and history of Freemasonry, and
so be willing to tell people what the Craft stands for, whence it
came, how it developed, and what is its purpose. Information,
not solicitation.
    There is also a matter of policy to be considered. A rapid
extension of the Order due to excessive proselyting, plus inju-
dicious acceptance of members, can easily damage the long
term interests and welfare of the Craft, so dependent on slow
but steady growth.
    And, finally, if the candidate had been invited to petition
or prevailed upon to join, then many changes would have to
be introduced into the ritual.

THE PERFECT YOUTH

    Anderson's Constitutions of 1723 stated that "no Master
should take an Apprentice ... unless he be a perfect Youth,
having no Maim or Defect in his body, that may render him
incapable of learning the Art ..."
    This rule, when applied to our Craft today, means three
things: (1 ) that the petitioner must be able physically to per-
form the ceremonies of the three degrees, and earn his own liv-
ing; (2) that he be mentally able to learn the ritual and pass
the proficiency tests; and (3) that he be intellectually quali-
fied to study Masonology and understand the purpose and
doctrine of Freemasonry.
    It is worthy of notice that Anderson specified two points:
(1) a Youth, that is to say a man with a youthful and flexible
mind, a mind not set in its ways but pliable enough to learn
that which Masonry can teach; and (2) not merely a youth,
but a Perfect youth, a person functionally able and willing to
perform adequately within Freemasonry.

MATURITY

    When Masonry demands a youth, it is saying that it will
reject a man approaching his dotage. And when it demands a
perfect youth it is saying that it does not want an immature
youth.
    The maturity demanded is interpreted, by some Jurisdic-
tions, to be the lawful age of twenty-one years. What is really
desired is the steadfastness of purpose of an adult, the attitude
to life that is conducive to a continuous increase in moral stat-
ure, and the prudence that assures discretion.
    Although some American Jurisdictions have given seri-
ous consideration to the lowering of the age of admission to
less than twenty-one years, there repeatedly arises the ques-
tion of whether it should be increased instead of decreased.
Full social responsibility and maturity of judgment come with
full financial independence, and this is arriving later and later
in life in a complicated society that is demanding increasingly
prolonged education for the performance of so many wage
earning occupations. At college, under the intellectual direc-
tion of teachers, and under dependence due to financial help
received from parents or spouse, the situation is not ideal for
independent thinking or decision making.

GOOD BIRTH

    From the 4th Article in the Regius Poem (c. 1390) which
directs that the Master "he no bondman' prentice make,"
down to our 20th century question as to whether the candi-
date is a free man, Freemasonry has been concerned with the
status of its applicants.
    Not only the ecclesiastics who composed the Ancient
Charges but also the rearrangers of the Masonic Ritual
throughout the 17th into the 19th centuries were well aware of
the debasement which any form of bondage brought to its vic-
tims. And they were absolutely determined that there was no
place in Freemasonry for any man who was not physically
free.
    Bondage has several aspects: (1) illegitimacy; (2) serf-
dom; and (3) slavery from birth.
    Inasmuch as the Old Charges required a prospective ap-
prentice to be of "honest parentage" or "to come of good
kindred," we must assume that young men of illegitimate
birth were not generally acceptable to Masonry.
    The Old Charges had been written by men conscious of
the degradation brought by serfdom, and our Ritual has bor-
rowed freely from those ancient manuscripts.
    Anderson's Constitutions insisted that every candidate
be not only a free man, but free born. There was intense feel-
ing against any man who had been born a slave and after-
wards achieved his freedom. It was considered that a slave
needed time to emancipate himself from the habits of deceit-
fulness and meanness of spirit which a subservient condition
had forced upon him.
    Today, with slavery abolished in most countries where
Freemasonry exists, there has been in some rituals a change
from the term "Free born" to the words "freeman." This
change has been resented by some as an alteration of the
Landmark. But is has the advantage that it precludes a pris-
oner from being made a Mason.
    To grow, Freemasonry has always needed an atmosphere
of freedom, and only under such conditions can it survive. Its
very existence is bound up with the principle of freedom, the
freedom of the individual to act in accordance with his choice
and his will.

GOOD REPORT

    There is something in man that is greater than man.
Freemasonry's purpose is to accept men who are good and
have the potential to become better.
    The rough ashlar is stone taken from the quarries, but the
stone must be of good quality, without defects or cracks, pos-
sible to be worked into a perfect, smooth ashlar. That is why
Masonry accepts no immoral or scandalous men, but only
those who come under the tongue of good report.
    In essence, Masonry puts the requirement of member-
ship on good conduct, and not on conversion which is a reli-
gious experience.

SOLVENCY

    Financial ease is not spelled out in so many words as one
of the qualifications of a petitioner. However, it is most decid-
edly implied as different duties are enumerated. The candi-
date undertakes to pay dues regularly to his lodge, for which
he must be both solvent and willing.
    The Constitutions of 1723 demanded that every initiate
"deposit something for the relief of indigent and decay'd
Brethren." He could not do this unless he were solvent. Fur-
thermore, our obligation enjoins us to help, aid and assist our
poor and penniless brothers. We have to be solvent.
    Freemasonry was not created to be an institution dedi-
cated to benevolence, relief or life insurance. However, the
Old Charges do state that "every Mason receive and cherish
strange Fellows when they come over the country ... refresh
him with money unto the next Lodge." This brotherly duty
was necessary in an age when travel was so difficult.
    Solvency is not enough to entitle a man to become a
Mason, for no man has an inherent right to become a Free-
mason. Membership is a privilege to be conferred upon the
worthy. Unfortunately, however, many petitioners are ac-
cepted today who can pay the fee and little else, and care
nought about increasing their moral stature. There have even
been cases of ill advised parents and church parishioners who
paid the fee for their sons or their ministers, almost insuring
thereby an uninterested Mason because not financially in-
volved.

MONOTHEISM

    The Ancient Charges commenced with a prayer ad-
dressed to The Holy Trinity, but gradually over the centuries
the mention of Christianity decreased and even ceased in
some places, and the doctrine of a "glorious Architect of
Heaven and Earth" asserted itself.
    While the transformation was taking place, the letter
"G," which originally stood only for Geometry, began appear-
ing on the ceiling of English Lodges. Today, as it appears in
our Lodges, it has come to denote much more than Geometry.
    Hence our petitioners must be ready to profess their be-
lief in Deity, willingly invoke God for help and steadfastness,
and place a hand on the Volume of the Sacred Law.

THE RECOMMENDER

    Finally, Freemasonry has decided that a petitioner's only
path to the door of the Lodge is paved by the good offices of a
friend whom he has enlisted on his behalf. This friend is called
a Recommender.
    The Recommender's signature on the petition means sev-
eral things. (1) It means that he is well acquainted with the
petitioner. (2) It means that the recommender sincerely be-
lieves that the applicant is the type of man who would want to
pursue a course of symbolic moral instruction, is a benevolent
man who wants to express that attitude in practical ways and
wants to enjoy the association of like-minded men. (3) It
means that the Recommender is assuming a definite respon-
sibility for the interest and growth in Masonry of this peti-
tioner, whom he should accompany when receiving his de-
grees, help him to acquire the necessary proficiency as he
advances through the several degrees, by individual attention,
advice and orientation lead him in paths where he will be able
to grow daily in Masonic knowledge, information and under-
standing.
    May each of us prepare ourselves to go forth and, acting
as recommenders, select those men who are good and true,
and be permanently responsible for their interest and growth
in Masonry.
                Published in The Indiana Freemason
                October 1978

