THE BEGINNING OF THE END: A MOVE TOWARD THE REAL
UNIVERSALITY OF MASONRY.  

THE AMERICAN FREEMASON, JANUARY 1913

IF one combination, more than another, has greatest promise for the future
of Freemasonry, it rests with the association of foreign Lodges in London,
holding allegiance to the Grand Lodge of England.  Here are to be found
French, German, Italian and American brothers, working in full accord with
English Masons, with purpose to bring about a real entente of the different
sections of the Fraternity.  Even the fact that representatives of hitherto
divided organizations had found a common ground of accord meant much.
And it was to be expected thai from such an association would grow a
desire for accord and amity between the severed ruling bodies of the Craft.

England and France, in Freemasonry, have stood apart for some thirty-five
years, divided no less completely than were the nations themselves for so
long; equally insistent upon the points of division, while ignoring the broad
grounds and the necessities for union; gathering hatred because
understanding and sympathy were lacking.  As for American Masonry, it is
enough to say that in this quarrel the Grand Lodges have followed the
English lead, without knowledge or care as to the path.  Let us hope that
they may be equally docile in returning to the road from whence they have
strayed.

If the truth were known, and the deepest underlying motives could be
detected and analyzed, it might be found that severance of relations
between English and French Freemasonry had a political impulse, urged
on, doubtless, by Anglican church influence, which is all-powerful in the
Grand Lodge of England, Freemasonry in Great Britain, whatever may say
its leaders is a school of loyalty.  It may not have a political bias, but it
hearkens attentively and submissively to any voice that proceeds from near
the throne.  The Grand East of the English Craft shows in a reflected light
from the presence-chamber of royalty, and there is some kow-towing
among the Masons there that would seem strange to American brethren. 
We have our own faults, equally venial, perhaps; and, so far as the present
writer is concerned, there is no quarrel with the English brothers because
they choose to make of Freemasonry a smug, and, highly-respectable, and
ultra-loyal institution, in the which some small honours and perquisites are
apportioned to satisfy men who could not otherwise be provided for.  But
I do object to the larger aspects of the fraternity being obscured by reason
of insular prejudices and churchly ideas and English politics.  I cannot think
that such things are of sufficient importance to divide the Freemasonry of
the world into two distinct camps, and thus to largely neutralize the
influence and the power of the organization as a world factor.  I object,
farther, to the trend of American Masonic sentiment, for the most part
ignorantly directed, following blindly in the direction indicated by England
more than a quarter century ago, and today accepted as something that
can not be changed without destroying the very foundations of the Craft.

The road back to sane going for the Freemasonry of the world is now being
pointed out, as it should be, by English Masons.  And here comes in the
value of the organization of foreign Lodges in London. The Englishman, as
a rule, is a fair-minded animal, though you have to drag him by the bridle
into any new road.  If he finds then that others have trodden the way
before, he paces along very contentedly.  But he is apt to balk mightily if
required to take an unbeaten path.  So that these foreign Lodges in the
British metropolis, by marking out a trail that may lead to junction with the
Masonry of France, and to a healing of the differences that have kept apart
the Craftsmen of the world, are certainly doing a good work.

Here comes the London Freemason of November 23, giving first place to
the doings of the International Masonic Club, at the which a Masonic
"entents cordials" was discussed.  This club, be it known, is composed of
the six foreign Lodges before mentioned, and is intended to cultivate the
spirit of brotherly regard between Masons of the different nations
represented, and all others as occasion may offer.  The last meeting of this
Club, and that one inspiring the Freemason's article, was for the purpose
of discussing ways and means to bring about harmony and amity of the
Craft in England and France.  Brother H. Le Forestier, the Chairman, in
presenting the subject, emphasized the importance, even the necessity, of
a rapprochement of the Grand Lodge of England with the Grand Orient of
France, and to end a condition "entailing much spleen, uncharitableness
and mental distress." Brother Le Forestier spoke strongly of the effects of
the existing difference upon the Masonic worlds as "being pernicious in the
extreme... the only bar to a perfect understanding among all Masons; an
understanding which would lead to unity among all Masonic powers, and
thus establish the Universal Brotherhood for which we crave, and which we
are endeavouring to foster.  Let the English and French Masons be again
at one; let them join hands over this matter as they have done already over
other matters; let the Masonic entente be stronger than all the other
ententes; and Universal Masonry, in the best sense of the word, will be
established, and able to sway for good the destinies of man." To
accomplish this much, to bring about such a happy state of affairs, it would
seem that sensible men could not long hesitate in reaching some working
plan of accord.  To gain such good, much might be yielded on either side,
and certainly a wise tolerance and mutual concessions would pave the way
to a harmony that would constantly increase.

Brother Bertholon, of the Grand Orient of France, was the honoured guest
of the meeting, and he set forth the position of the body to which he
belongs.  Think of this, you purists in our own ranks, who believe that
contamination might come from one who had even looked upon a French
Mason! For here was one, holding official rank in the Grand Orient, who
was the guest of a Masonic club under the very shadow of the Grand
Lodge of England is to be supposed that the brother left his tail at home
and hid the cloven foot in irreproachable leathers.  But we may at least be
thankful that no Missouri Mason was present at the meeting, or otherwise
an epidemic rash might be expected to run through the entire Masonry of
that jurisdiction, if indeed no mortal contagion was contracted.

Brother Bertholon (I notice the London Freemason is careful not to refer to
him as "Brother") has no apology to make for the position of the Grand
Orient.  I should have thought little of him had he truckled to some small
prejudices of English - and American - Freemasons.  He goes at once to
the heart of the difficulty, as is a man's way, instead of hedging and
palavering. He says the Grand Orient of France, in 1877, reverted to the
spirit and letter of the Constitutions of 1723, when they did that awful thing
of taking God out of the Constitutions! How many of our brethren are aware
of the fact that God was not in the original Constitutions of Speculative
Freemasonry? Brother Bertholon puts the various texts in comparison, and
I believe I am serving the cause of genuine Freemasonry by reproducing
the comparison.  From the Andersonian Constitutions he quotes this, of
common knowledge:

A Mason is obliged, by his tenure, to obey the Moral Law, and if he rightly
understands the Art, he will never be a stupid Atheist, nor an irreligious
Libertine.  But though in ancient Times, Masons were charged in every
Country to be of the Religion of that Country or Nation, whatever it was, yet
it is now thought more expedient only to oblige them to that Religion to
which all men agree, leaving their particular opinions to themselves; that is,
to be Good Men and True, or Men of Honour and Honesty, by whatever
Denominations or Persuasions they may be distinguished.  Whereby
Masonry becomes the Centre of Union and the Means of Conciliating true
Friendship among Persons that must have remained at a perpetual
distance.

Here, as Brother Bertholon points out, is all that the Constitutions of
Freemasonry, that are of binding force on the universal Craft, have to say
on this vexed question of God and religion.  Now has the Grand Lodge of
England held to such statement? Again the speaker put the test by showing
what is the present formula in that body, as follows:

"A Mason is obliged, by his tenure, to obey the Moral Law: and if he rightly
understands the Art, he will never be a stupid Atheist nor an irreligious
Libertine.  He, of all men, should best understand that God seeth not as a
man seeth, for a man looketh at the outward appearance, but God looketh
to the heart.  A Mason is therefore particularly bound never to act against
the dictates of his conscience.  Let a man's religion or mode of worship be
what it may, he is not excluded from the Order, provided be believe in the
Glorious Architect of Heaven and Earth, and practise the sacred duties of
Morality.  Masons unite with the virtuous of every persuasion in the firm and
pleasing bond of fraternal love; they are taught to view the errors of
mankind with compassion and to strive by the purity of their own conduct
to demonstrate the superior excellence of the faith they may profess.  Thus,
Masonry is the centre of Union between Good Men and True, and the
happy means of conciliating friendship amongst those who must otherwise
have remained at a perpetual distance."

Next to this Brother Bertholon puts the present statement of the
Constitutions of the Grand Orient of France, as follows:

"Freemasonry, an essentially philanthropic, philosophical, and progressive
institution, has for its object the pursuit of truth, the study of morality, and
the practice of solidarity; its efforts are directed to the material and moral
improvement, and the intellectual and social advancement of humanity.  It
has for its principles, mutual tolerance, respect for others and for one's self,
and absolute liberty of conscience. Considering metaphysical conceptions
as belonging exclusively to the individual judgment of its members, it
refuses to accept any dogmatic affirmation.  Its motto is - Liberty, Equality,
Fraternity."

He asks then the perfectly natural and sequential question: "Which of these
is the nearest to the spirit and the letter of Anderson's Constitutions of
1723?" And, without thought of reviving a fruitless discussion I would ask
American Freemasons to answer the same question, each man for himself,
reserving judgment until such time as it may be effective.  Is it any wonder,
also, in view of Masonic history of the last quarter-century, that our French
brother was moved to ask: "Have you ever heard the Grand Orient
reproach you for the modifications you have found necessary to bring into
the Anderson Constitutions? Why, then, reproach the Grand Orient for
having, on the contrary, reverted to the Constitutions of 1723?" This is
remorseless logic, courteously expressed.  It takes no account of
orthodoxies or of interests to be placated and susceptibilities to be
considered.  Here are the showings; prejudice apart, who of these have
most closely aligned practise with profession?

We might expect, also, according to that in which we have been carefully
educated, that a French Freemason would at once proclaim his atheism,
and that he would glory in having dropped the word "God" from his
vocabulary.  Now what does Brother Berthelon have to say to these English
Masons, and do his words sound like those of a "stupid atheist?": "Do you
believe that to hate one another is to glorify God? Do you believe that to
cast forth anathema is to glorify God? For myself, I can not understand a
God that divides, but I do understand a God that unites, a God who is the
Supreme Synthesis of Morality, Goodness, Justice and Love." Not very
atheistic, that, is it? Had a Grand Master of American Freemasons said the
same thing he would have been praised from Dan to Beersheba as the very
personification of piety nicely balanced by broad-mindedness.  But now, if
you want to listen to common sense, pay attention to what this French
brother has further to say:

But let bygones be bygones, and let us look solely to the future.  We are
here neither exegetes nor theologians, but we are all men of good will;
"good and true men," moved by a deep feeling of fraternity and sincere
friendship, with our spirits full of generous aspirations and having faith in
a better future.  Can we even discuss on what basis, by what means, on
what formula, this reconciliation shall be brought about; this reconciliation
towards which all our hopes are directed? I hold that it would be dangerous
for the very success of the aim we are pursuing.  The authorities who
govern our respective Obediences must be left free from fetters or
restrictions.  Let us have confidence in the great wisdom of those upon
whom rests the heavy burden of power.  But this we can do: make them
hear our voice; make them understand that through the wall that divides we
can hear our hearts beat in unison.  Let us, then, devoutly wish that after
this evening's splendid manifestation the Masonic authorities of the Grand
Lodge of England and the Grand Orient of France may approach each
other, either directly or by duly authorized ambassadors, to discuss ways
and means for a reconciliation between the two Obediences.

Now these things had occurrence in England - mark you that! And before
a Masonic Club, the members of which represent a very important group
of Lodges holding to the Grand Lodge of England.  From now on, surely
there can be no great blame if one speaks kindly, even fraternally, of the
Grand Orient of France.  It might not be amiss for some of our Grand
Lodges, having Committees erected for just such purpose, to inquire into
the position of this body.  At least knowledge might be increased, and
knowledge is not a superabundant commodity in most Grand Lodges. It will
be objected that we can take no backward step.  But if you and I, my
brother, had landed in a bog, we would be willing to take a backward step,
or any number of them, that so be we might come again to firm ground. 
And any clear view of the present situation of Freemasonry, in its
international aspects, will reveal that we are struggling in a quagmire, with
little prospect of reaching through, as at present headed.  There is the
chance, by retracing our steps, that we can come again to the broad
platform of 1723, on the which all men could gather, as brothers, without
thought as to religious beliefs.  If we are men, we will elect to stand with
men; if we are but mice, we will run into holes - and the cat may get us at
last.

It is pleasing to know that these London brothers appointed a committee,
which will take up the matter with the Grand Lodge of England, in effort to
discover whether some closer bond of union can not be established with
the Grand Orient of France.

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