“When you are initiated, your senses are overwhelmed
by what the ceremony entails. Your first regular meeting is a bit intimidating as you start to see the various
offices, experience the opening and closing ceremonies, the way the lodge is structured, and the way the
meeting proceeds. There is quite a lot of information
to digest and before long, you are caught up in the
way things are effectively done. Furthermore, having
listened to quite a few papers by several of the Brethren, I noticed that there aren’t many dealing with the
various offices within a lodge. This became the reasons
for writing this research paper on Deacons”.

After defining the term “deacon”, WBro Jacobs went
on to explain the historical origins of the concept and
how it was introduced into Masonry in 1813.

A comprehensive description of the symbolic meanings of the Deacons was given, with particular reference to the jewel and wand of the office.

In his concluding statement, WBro Jacobs reminded
us that the office of Deacon is not just “another rung
on the ladder” leading to taking the Master’s Chair
in the Lodge. On the contrary, it is a very important
office, rich in its own history.

“It also has a very important message that every Mason must be pure of heart, at peace with himself, his
fellow brethren and others. That he must be willing to
carry the principles of the Craft with him at all times
and conduct his actions in a true manner.”

This paper was approved and accepted by the Athenæum Lodge of
Research. A great honour was bestowed on WBro Jacobs when the
paper was published in The Square Magazine (England) in March
2016.

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Masonic Etiquette is largely unpublished as well as
unspoken, therefore, up until now, it has been more
difficult to learn its rules and nuances.
WBro Caloba, supported by WBro David Zavad
presented a fascinating look into the what, the how
and the why of Lodge etiquette. The talk was interactive, evoking plenty of discussion and raising a
number of key issues.

Masonic Etiquette belongs to the empire of good
manners, together with certain concepts peculiar to
Freemasonry. We all should practice etiquette because of its power to help maintain harmony. It is a
form of courtesy to the individual members and a
manifestation of respect to the Craft. Harmony is
the first law of the Lodge and the Worshipful Master of his Brethren demands it when he declares the
Lodge open.

Food for Thought

“Brother” is a Title
In the usages of Freemasonry, “Brother” is neither a
sentimental nor familiar form of address, but is a
title – as much so as Worshipful, Right Honorable, Right Worshipful or Most Worshipful and must always be used as such.

A man does not attend a Lodge Communication in his capacity as a private individual. He is not just Joe, or Bill or John, but is there in his capacity as a Mason. For this reason one
should never in open Lodge refer to “Bill B.”, but always to “Brother B.” in the same literal sense as any other office in the Lodge or Grand Lodge.

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My Brother, as a representative of this Lodge, it is my privilege to present you with a copy of the Holy Bible which, as you have been instructed, is the Great Light in Freemasonry. We have been accustomed to think of the Holy Bible as one book because it is bound between two covers. It is not one book; it is a large library, sometimes called the Divine Library, and rightly so. It is composed of sixty six separate volumes, thirty nine of which comprise the Old Testament and twenty seven the New Testament.
It was over fifteen hundred years in the making, and a period of almost four hundred years passed between the history of the last book of the Old Testament and the first book of the New Testament. Another period of four hundred years passed before they were translated by St Jerome into a common language – Latin – and assembled into one collection. This was known as the Latin Vulgate. Another ten centuries passed before the first crude and partial translation into English appeared, which resulted in our first authorised version under King James in Anno Domini 1611.
The Holy Bible contains law, history, poetry, prophesy, letters, morals, ethics, philosophy, medicine, and a revelation of Divine Light and truth. Its authorship is no less varied. Its contributors were lawyers, historians, poets, prophets, preachers, mystics, kings, collectors of inland revenue, tentmakers and fishermen.
Diverse as are its subject matter and authorship, remote as are its types, figures, legends, myths and allegories, and unique styles of expression, the intelligent reader discerns running through it all for an ever-increasing purpose; a progressive revelation of truth. As silver threads run though a dark fabric, appearing here and there prominently upon the surface, so flashes of light arise from its pages, revealing the mind and character of God and His unfailing love towards mankind.
Everything that could be done has been done in the ages of intolerance to destroy it. Men have been imprisoned, tortured and burnt at the stake for confessing and defending its teachings. When Latimer and Ridley were burned in front of Old Balliol College, Oxford, for defending what they believed to be its teachings, Latimer cried out as the flames licked his feet “fear not, Ridley, our blood will this day light a torch that will never go out”. And so it was,
because in it there was an unyielding principle of survival, a spirit and power not of man, but of God. And today the American and British Bible society and printing and putting into circulation over fifteen million copies per annum in over one thousand different languages.
Its pages have been moistened these hundreds of years by tears of joy and tears of sorrow. They have been thumbed and soiled by the fingers of kings in their palaces and prisoners in their cells. Monarchs and peasants, strong men and penitent sinners, have found it a source of strength, courage, hope and consolation.
Sir Walter Scott on his deathbed called to Lockhart “bring me the Book” to which Lockhart replied “which book ?”. Sir Walter responded “there is only one Book”, and the great Bard passed away with his hand resting upon the Holy Bible.
In presenting this to you, your Lodge bids you read it not with your eyes alone but also with your heart devoutly, and it will be to you an ever-increasing source of guidance and a light in your efforts to a better man and a better Mason. As you increase your knowledge of it, it will become a lamp unto your feet, a light unto your path.
Author unknown

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Brethren

Freemasonry reminds us that true progress lies in the balance

between labour and refreshment, a principle that resonates far beyond the Lodge.

Just as we labour with purpose, we must also honour the moments of refreshment that renew our energy and sharpen our focus.

The recent holiday season provided a valuable time for refreshment, a pause in our labours to reflect, reconnect, and prepare for the work ahead. Now, as we return to our pursuits, we are reminded that neither labour nor refreshment stands alone.

Excessive toil leads to exhaustion, while prolonged rest without purpose breeds stagnation.

Only in their harmonious alternation can we find the strength to continue our Journey with clarity and resolve.

Let this balance guide us, not only in our Masonic endeavours but in every aspect of our lives.

May we labour with renewed purpose and refresh ourselves in ways that deepen our appreciation for the beauty of the work we are privileged to undertake …

Together, let us move forward with vigour, building stronger connections and leaving a legacy worthy of the Craft we hold dear.

Let this new year be one of growth, inspiration, and meaningful labour, tempered by the wisdom of well-earned refreshment.

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The research conducted for the detail in this chapter is by the Quatuor Coronati Lodge No 2076, based at Freemasons’ Hall in London and considered to be the premier Lodge of Research of the UGLE.
Whilst they have either four or five meetings per year, depending on the calendar, and one can become a member of the Correspondence Circle for a relatively low cost. Before I write the next Chapter I will enquire if a Lodge (as opposed to an individual Mason) can become a member of the Correspondence Circle (QCCC) and, if so, what the cost would be, the method of paying the subscription and how each Lodge would get a copy of the “transactions” of the Lodge i.e. the research paper delivered by one of the members or a guest of the Lodge.
On the back of each summons is a question or two sent in by Masons from around the world, and the answers to those questions provided by the Quatuor Coronati Lodge 2076. In other cases it is simply a short explanation of a point in Masonry from which we can all learn. By the way – “Quatuor Coronati” is Latin for “four crowns” and I will try and establish the origins of this Lodge’s name.
In the summons that I am looking at, dated May 2008, there are two questions with answers provided to each, as follows:
Item 1: A frequently held belief, albeit quite wrongly, is that if an officer of the Lodge should die or become unable to execute his office for the remainder of the year, the office cannot be filled until the next installation meeting.
This is quite wrong as reference to Rule 121 of the BOC will quickly show. (my note – I assume that at the time of typing this there has been no change to Rule 121 since May 2008).
It should be stated quite clearly that this applies to all Lodge officers with the single exception of the Master. Where an election is required to fill an office
such as Treasurer or Tyler, then such office shall not be filled until that election has taken place and a positive result has been obtained.
What then should be the procedure if one of the regular officers other than an elected officer, let’s say the Senior Deacon, should die and how is such a situation covered by the Book of Constitutions ? Rule 104 states quite clearly who the regular officers of the Lodge are. The Master should appoint without delay another Brother to this office and invest him at the next meeting of the Lodge, even if this should be for just one meeting prior to start of a new Masonic year with the subsequent installation of a new Master.
Item 2: Time Immemorial.
Question: A number of Lodges in the Masonic Year Book are shown as Time Immemorial where the date of the Lodge’s consecration is usually recorded. How can a Lodge be described as Time Immemorial when the Encyclopaedia Brittanica clearly states that to be designated as such, an entity must have existed before the year 1189 ?
Answer: The questioner is confusing two similar but quite different uses of the same phrase. The following is what is understood about this subject, the former being the generally understood explanation whilst the latter is that which is used in legal matters and has the backing of the English judicial system.
Time Immemorial explanation 1: also known as “Time out of Mind”. Time in the distant past beyond memory or record. E.g. those carvings have been there from time immemorial. Explanation 2: Law. Time beyond memory, fixed by statute in England as prior to the reign of King Richard I (1189 AD), also known as Richard the Lionheart (or Richard Coeur de Lion, as French was the spoken language of the nobility at that time).
The use of the phrase by the United Grand Lodge of England is therefore correct albeit not from the legal point of view. However, as this aspect of its use is very unlikely to be challenged the subject becomes one of semantics only.
SMIB
IAN

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This week’s Mentor’s Message offers a few opinions on the matter of learning Masonic ritual. It has long been my view that there are two important points regarding Masonic ritual: the most obvious one is what it teaches us about becoming a better man and living our lives according to Masonic principles as best we can, whilst acknowledging that we are not perfect. The other point is the challenge of getting it right and being proud of how we deliver the piece that we have volunteered (or have been volunteered !!) to do. Challenging ourselves to make constant improvements in everything we do is a game – to see if we win or lose – and it is what perhaps sets us apart from others.
However, for the relatively new Mason, and even for some Masons with years of experience, learning Masonic ritual is a daunting task. Being asked to learn a long piece makes a man swallow hard ! But it can be achieved and I hope the notes below are of some assistance.
Step 1: Figure out the words
The first step of doing ritual work well is to actually know what you are saying. This sounds obvious, but many will recite a part of the ritual like the proverbial parrot without being sure of what it’s all about. The vocabulary used can be quite old fashioned so if there are any words which you are unsure about look them up on Google or ask a more experienced Mason. There’s nothing wrong with recognising your limitations and no such thing as a stupid question. Once you understand all the words the meaning of what you are saying will become apparent.
I have never forgotten an evening of Installation at a Lodge here in Durban where a junior Brother presented the first degree working tools to the newly elected Master and said (verbatim) “…..I now present to you the WT’s of an EA. They are the twenty four in g, …” and so on. No-one had bothered to actually tell him what the abbreviations meant, and if there had been a rehearsal this brother didn’t attend it. How embarrassing ! Junior Brethren should never be left to flounder like that, and whilst the Director of Ceremonies should have
ensured that this Brother knew the words, the ultimate responsibility rests with the Master.
Step 2: Understand the Speech
This step gets overlooked even more often than Step 1 above. Read your part out loud from the book when you are alone and you will begin to know the subject that you are speaking about. Get to know the characters being spoken about – and again ask questions. By doing this your delivery begins to take shape as a story. Look at the structure: pieces of ritual are made up of separate components which need to be linked together. The first degree Charge is a good example: what is expected of you as a Mason, then as a citizen of the world, then as an individual, then back to you as a Mason and so on. The Working Tools are also an example – three items – twenty four inch gauge, common gavel and chisel. Group them together in your mind.
Step 3: Gradual memorisation
Read the part of the ritual you are doing out loud from the book over and over again until you can do it without breaks or hesitation. Then close the book to try and recite the first sentence by memory. Get the first sentence right before moving on to the second one and so on.
Then move on to the first paragraph, then the second one and so on.
The matter of reading it out loud to yourself is particularly important – the mental pathways used to talk are distinct from those used to read.
Step 4: Mindset and acting
The trick is to control the nerves so as to avoid stage fright. Remember that just about every senior Mason has been through this as well, and he probably also got stage fright. Think not so much about the words themselves (they will come by themselves if you have studied), but think about the meaning of what you are saying. The use of an alternative word here or there is not a crisis as long as you don’t stray from the meaning of what you are saying.
Get the breathing right and don’t rush. Rushing may save a minute here and there which don’t need to be saved, and you are likely to trip over your own tongue ! Go at a speed with which you are comfortable.
SMIB
Ian

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In this chapter I have selected a few snippets from a book by the name of Masonic Problems and Queries by W Bro HF Inman, first published in 1933 and a revised edition in 1978. W Bro Inman was the Preceptor of a number of Lodges of Instruction and the book contains short explanations of Masonic etiquette, history, jurisprudence, symbolism and so on ad infinitum.
I have selected a few which were of interest to me, and I trust of interest to you too, on varying subjects. Some of these articles have my comment attached which will be typed in italics. Please feel free to agree or disagree, and correct me where necessary – I am learning too !!
A Lodge of Instruction – what is it ?
It is a Lodge in which education is the objective. The person who does the teaching is known as a Preceptor and in order to become a Preceptor a course needs to be undertaken and examinations have to be passed at Grand Lodge level. Although there is a Master, Wardens, Deacons and so on, it is the Preceptor who actually runs the working (first, second or third degree – or even a Ceremony of Installation I assume). During the working the Preceptor can call a halt to the proceedings to give explanation and take questions.
A Lodge of Instruction is a registered Lodge on the register of the United Grand Lodge of England and has its own number. The members of a Lodge of Instruction would wear formal dress if held in the evening or if, for instance, it met on a Saturday morning (Lodge meetings are not permitted on a Sunday) smart “civvies” could be worn, and all attendees must wear an apron in accordance with their rank.
Abbreviated modes of address
Although one will see many abbreviations in the ritual book, oral use of these abbreviations in open Lodge and at the festive board (being an extension of the Lodge meeting) is considered an incorrect practice.
The most commonly used abbreviation is “DC” when referring to the Director of Ceremonies. We don’t refer to the Worshipful Master is WM, so why would we refer to the Director of Ceremonies as “DC” ? An effort should be made to orally address and refer to the various officers and Brethren of the Lodge by their full rank / office e.g. Brother Director of Ceremonies.
The Goose and Gridiron
This ancient London tavern was where the first formalised Lodges met – in an upstairs room. Where was the Goose and Gridiron ? It was situated in St Paul’s Churchyard and was demolished in about 1894. It was at this venue at which No. 1 of the “Four Old Lodges” met, and it was here that the first meeting of the Grand Lodge of England was held on the 25th June 1717.
The “Four Old Lodges” were as follows: No. 1 was the Lodge of Antiquity and now numbered 2. Lodge No 3 which used to meet at the Apple Tree Tavern , Covent Garden, London (a stone’s throw from where Freemasons’ Hall stands to this day) is now the Fortitude and Old Cumberland Lodge No 12. Lodge number 4 is still number four and is called the Royal Somerset House and Inverness Lodge and it used to meet at a tavern called the Runner and Grapes at Westminster.
Recruitment – be careful
This article contains observations of my own rather than anything taken from the book referred to in W Bro HF Inman’s book referred to earlier.
Whilst it is vital to the sustainability of any Lodge to continue to recruit the right men, the emphasis is on the word “right”. The wrong man can destroy the harmony of a Lodge by his incorrect behaviour, and incorrect reasons for becoming a Freemason. I have seen this in action, and I have no doubt that many other experienced Masons have too.
In a Lodge of which I am a member, a Brother had an incomplete year as Junior Warden as he was required to work far from his home for a protracted period of time. He returned after some eighteen months and insisted on being promoted to Senior Warden. Whilst the Brother that was in line, at that time, to be promoted to Senior Warden was gentleman enough to offer to stand aside, it was generally felt that the returning Brother was not ready to become Senior Warden and I recommended that he spend the rest of the year in the columns as a Master Mason so that at the next Ceremony of Installation there
would possibly be a gap “in the line” which he could fill and continue his progress to the Chair of King Solomon.
This proved unsatisfactory to this Brother. By his insistence on promotion, which I and the other Brethren felt was unwarranted, and his making demands of the Lodge and of me as Master in particular, he had effectively painted himself into a corner. Instead of practising the humility often required of a Mason, and accepting my recommendation, he chose to continue his insistence. Any member of any Lodge, regardless of seniority, must surely realise that he is not indispensable and that “the game is bigger than the man”. If ultimatums are put to the Lodge by any given member, the Master must act in accordance with what is best for the Lodge as a whole and must never create an environment in which any unhealthy precedents are set.
Needless to say, this Brother duly resigned from the Lodge and has not been seen or heard of since. It is, of course, regrettable to lose a member but there are occasions where the overall health of the Lodge must be put first and foremost. The incident was unpleasant but in such cases it is better that the member withdraws from the Lodge than that his presence disturbs the harmony of the gathering. The Lodge remains in good health and continues to flourish from strength to strength.
SMIB.
Ian

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