Masonic Ritual – When do we become Masons?

Masonic Ritual – When do we become Masons?

Jan 4, 2025 | Ask The Custodians of The Work, Masonic Education, Masonic Ritual

MASONIC RITUAL

When do we become Masons?

MASONIC RITUAL EXPLAINED BY THE CHAIRMAN OF THE CUSTODIANS OF THE WORK

Is it only after the whole Degree is performed? What happens if there is a hurricane and the First Degree has to be called off after the First Section? Is the candidate an Entered Apprentice Mason or not?

In the Grand Lodge of New York,

I recently was asked an interesting question by a Brother who wanted to know when in the Rituals we become Masons, Entered Apprentices, Fellowcrafts, Master Masons. Is it only after the whole Degree is performed? What happens if there is a hurricane and the First Degree has to be called off after the First Section? Is the candidate an Entered Apprentice Mason or not?

The answer is fairly simple and straightforward, but it does raise some interesting points for contemplation. If a Degree is conferred upon us but for whatever reason the lectures and other distinctive elements that contain the majority of the emblems and allegories of each Degree are omitted, are we really Entered Apprentices or Fellowcrafts or Master Masons? There certainly is an argument to be made that a Brother who hasn’t journeyed into the Middle Chamber is not really a Fellowcraft. Certainly a Brother who had missed out on important elements such as these would have been deprived of the beauty and lessons of the Degree, and in a sense could be considered “not as much” an Entered Apprentice or Fellowcraft or Master Mason as one who had received this Masonic Light.

These are interesting things to think about, but in the final analysis we find the answer provided by the Ritual itself: When the Entered Apprentice catechisms ask, “What makes you a Mason?” the answer is, “My obligation.” Once an obligation has been taken the candidate becomes an Entered Apprentice or Fellowcraft or Master Mason, as the case may be. This gives rise to one of my favorite parts in the First Degree: After the candidates have taken the Entered Apprentice obligation and the cable-tow has been removed, the Master leans forward to ask what he most desires and begins with, “my Brother.” This is the first time he has been called a Brother, and the moment the obligation has been completed therefore marks the dividing line between a profane and a Mason.

Response provided by RW Samuel Lloyd Kinsey
Chairman, Custodians of the Work, Grand Lodge of New York

Note: This site is an excellent source of information about Freemasonry. While every effort has been made to provide accurate and up-to-date information about Masonic Ritual, please remember that a website is not a substitute for your jurisdiction’s Standard Work or Approved Ritual.
Samuel Lloyd Kinsey

The Evolution of God by Robert Wright

The Evolution of God by Robert Wright

Dec 24, 2024 | Masonic Education, Masonic Ritual

MASONIC BOOK REVIEW

“The Evolution of God” by Robert Wright

 

“I was praying to Allah that I would finally be able to go to rehab”. My patient had waited over a week waiting for a placement at a local rehabilitation center. He was more than ecstatic for approval. As a Christian, I had been praying myself for the last week. Each facility had declined for one reason or another. I found it rather curious that both of us had prayed to our separate creators for intervention and that, somehow, it worked out well. I found it rather ironic and humorous. Was it Allah and the God of Christianity working together across our faith traditions? Did Allah and the God of Christianity have a sparring match over who would do the deed? Or was it something much more common in our attempts to address the same divine being in our own traditions and languages?

In residency, such topics are a part of my own evolution as a person and a physician when handling difficult circumstances and the vast uncertainties inherent to the Craft of medicine. Such discussions reminded me of Robert Wright’s, “The Evolution of God“, and its overlap to elements of the Middle Chamber Lecture. Among the topics explored, Wright argues that the evolution of God mirrors a growing moral compass as human beings explore, understand, and interact with more cultural groups. This is further compounded by the expansion of technological and scientific development since the industrial revolution. For Wright, the Evolution of God mirrors generation’s attempt to answer life’s deepest existential questions while, simultaneously, address the concerns and struggles of the time. Through each period, the understanding of God, though imperfect in its progression, expands to include a larger proportion of humanity under the scope of its inclusion. This progression and development, according to Wright, may indicate an interesting higher purpose and transcendent moral order that human beings have become more aware of through the expansion of their social, cognitive, and moral framework.

It is this observation that made me reflect on my experiences as a doctor and the Middle Chamber Lecture exploring the orders of architecture. I’ve always found this portion curious amid the other areas explored in the preceding degree. Yet, within its narrative structure, shows a beautiful discussion on the development of the human person and, possibly, our species own awareness of the divine life and moral character that becomes apparent through our struggles and interactions with other cultures and groups. As in the lecture, each column has its own variety and richness that progress and expands overtime and cultures.
Through my exploration of other interpretations, I believe the following mirrors my own understanding as a Mason, physician, and fellow human being. In this framework, the orders of architecture are a symbol for our continued development of our spiritual and moral framework to adjust to the needs of others and our own moral framework through our interaction with Divine knowledge, power, and love. The first orders of architecture, representing Wisdom, Strength, and Beauty, and, the last two, representing harmony and perfection. Yet, the question remains: how is this faculty developed? Within the Craft, the answer is both obvious and simple: through expanding our understanding of community and our relationships within it. Through intermingling of differences, the orders of architecture reflect a growing complexity, beauty, and strength found when human beings come together for a common purpose. In this context, a greater reflection of our awareness of the divine love and compassion across generations.
Yet, I am aware, more so as a resident, the vast inequalities and injustices that society, culture, and religion continues to perpetuate. In a world that struggles with seeing the larger scope of humanity, it appears that we often lose sight of the moral fiber that connects us all to that which we have difficult fully articulating: God. Through my interactions with patients, the narrative of Orders of Architecture reflect my own growth in understanding God beyond my initial conceptions. With my patients, I’ve witnessed how important such questions reflect my own development and exposure to the human condition. From confronting the existential questions of death, the anguishing regret of having little time to fully explore the big philosophical questions near the end of life, and winding paths of patient’s lives as they seek to understand this human experience, my understanding of God has also changed.
As Robert Wright observed, it is through community, hardship, and struggle that I was forced to grow in love, compassion, and forgiveness for imperfections of my patients and myself. Rather than God changing, it was changing the perspective by which I approached the divine. As with my patient, it is in the shared desire and awareness of the greater spiritual meaning of what we had embarked on together. The beauty of medicine, life, and the Craft is discovered when people from all walks of life work together for a common good. When the hierarchies of life and society fall away and love comes forth, I believe that is where true love and meaning is found. As a Mason, it is the common theme of love that has fascinated me more about people of other faiths and myself. Despite our differences, love binds us all together. I believe that to be the true reflection of the Divine.

Written by: Bro. Jonathan Kopel

Bro. Kopel is a MD PhD in his second year of neurology residency in Washington DC. Currently a member at Potomac Lodge #5 and Benjamin B. French Lodge #15 of the Grand Lodge of the District of Columbia, Washington, DC.

Samuel Lloyd Kinsey

Self Improvement in Freemasonry

Self Improvement in Freemasonry

Dec 22, 2024 | Masonic Education, Masonic Ritual

MASONIC EDITORIAL

Learning to Improve Myself in Masonry

 

I’ve often wondered since progressing through the degrees what “subdue my passions and improve myself in Masonry” truly means. What labors must one undertake? Does it mean from that moment until my last I should spend my time reflecting on the history, philosophy and symbolism behind the degrees I have undergone? I suppose those are a part of it. As humans we never truly stop learning, so I am sure that is the way it goes on our Masonic journey.

As an Entered Apprentice Mason, I was given a strong foundation to build upon as I continued from darkness to the Light of Masonry. A lot of this is accomplished through fellowship, and the study of, and participation in, ritual. By studying, listening to lectures, and contributing to degree work when I could, I learned the importance of the Working Tools and symbols in a more meaningful way. What is it about going to lodge that makes us better people? The meals, the Opening and Closing, the Secretary and Treasurer reports?

As I progressed through the degrees, certain phrases struck me because they sounded archaic and unusual. They were hard to understand, like a new language, but as I heard them more, my comprehension improved, and I realized I was learning every time I went to lodge. This is why it is important to attend and to memorize the work. Repetition and memorization help us comprehend the Masonic vocabulary. When the ritual is performed brilliantly, the words sound beautiful and poetic. In the beginning, many of us think memorization is either for the proficiency needed to advance through the degrees or for helping with the lodge’s ritual work. There must be more to it than that. The prose must be more than just pretty words.
Photo: (Left to Right) Bros. Michael Anthony Capparello and Russell W. Dickson (author)
I have heard that ritual’s real purpose is to provide us a roadmap to the East. I think the words and phrases are designed to pique our interest and encourage us to research their meanings. The floor work also is important, as officers discover in their respective stations and places. Sometimes, when performing my officer part, I’d feel discouraged because no matter how hard I’d try, I’d always have a Past Master correcting me. This too is part of the learning process whether I like it or not. Sometimes, two Past Masters approach me while disagreeing with each other — or worse, correct me when they were wrong and I was right. No one ever said the road East was easy, but I’m learning every day how that lesson is important.
These brothers were taught from the beginning of their own journeys the importance of these things and they were just trying to help me, so I try to listen and reflect no matter how hard it can be sometimes. To subdue our passions is another upright step in our journey, a means to be better men and to control ourselves by not taking things to excess—food, drink, smoking, gambling, our relationships. These things, if taken to extremes, fill our lives with darkness instead of Light. Each of us must learn what in ourselves to subdue. What we learn in Masonry will help us identify which passions we need to control. As we say, if our faith being in God is well founded with prayer and self-reflection, then success is ours for the taking. Each upright step helps us improve ourselves through life.

Photo: (Left to Right) Bros. Russell W. Dickson (author) and Paul Meher

Written by: Bro. Russell W. Dickson
Bro. Dickson is the Senior Deacon in St. Patrick’s Lodge 4 and is at labor in Collabergh-Radium 859, both in New York. He is a Royal Arch Mason in Hiram Union Chapter 53, and is a 32° Scottish Rite Mason at the Valley of Schenectady, where he serves as Senior Warden of Sigma Council Princes of Jerusalem.
Samuel Lloyd Kinsey
The Apron Presentation

The Apron Presentation

Nov 2, 2024 | Masonic Education, Masonic Ritual

MASONIC RITUAL

THE APRON PRESENTATION

 

As Masons, we are well acquainted with the frequent use of symbolism, allegory and myth, not only to give substance to our ritual, but to exemplify, in tangible ways, the many abstract moral lessons so pertinent to the practice and philosophy of our Craft. We are told as we travel in search of Light that all the tools and trappings by which we are surrounded while in Lodge have practical uses when in the hands of our operative Brothers, but that we, as Free and Accepted Masons, are taught to use them for more noble and glorious purposes. Indeed, our ritual is so rich, our traditions so deep, that one could be forgiven for thinking that the founders of our Order created our history and usages from a marriage of thin air, operative experiences and, of course, The Holy Bible, from which our Brotherhood draws so much that is vital to our labor.
But, if we pay strict attention to the very rituals we cherish, we realize that its authors have always known full well that they existed within the framework of a larger, more material world, and used comparison and contrast to help us fix our place within it. One case where this is true is within the dialogue of one of our most revered and important sections of ritual: the Apron Presentation. During the course of that presentation, many references are made to aspects of history which existed outside of our Masonic world, and I’d like to examine one of them.

We are told, in the first paragraph, that the apron, as a symbol, is “more ancient than the Golden Fleece or Roman Eagle”. To what do these references allude?

Many of us are most familiar with the Golden Fleece as a result of the movies, and perhaps to a lesser extent from studying mythology in school. The origin of the fleece is, in itself, quite interesting. In mythology, the god Poseidon turned a nymph named Theophane into a sheep to hide her from her other suitors. He did this so that he alone, in his primitive Avatar form of a ram, could have sex with her. Their union resulted in a magical, winged ram whose fleece was golden. Later, when the spirit of queen Nephele learned that her husband, King Athamas, planned to sacrifice their children to stop a drought, she prayed that Poseidon would send the ram to fly them to safety. Sadly, her daughter, whose name was Helle, fell into the sea in the strait that is known, even until today, as the Hellespont! Her brother, Phraxis, arrived safely in the land then known as Colchis and sacrificed the ram to its father Poseidon. Poseidon commemorated the event by placing the ram in the sky as the constellation Ares, and Phraxis hung the golden hide in a tree as a token of gratitude and a symbol of kingship. The story of Jason and the Argonauts has been a popular theme in Hollywood, as it is a heroic tale of adventure and danger. But how may we claim that our apron is older than a yarn that is probably a pure myth? Interestingly, the Greek word “mythos” means “word” or “true narrative”. So, the myth, to the Greeks, was the actual truth, as they knew it, and as well as the recording methods of the day permitted.

As it happens, a team of geologists led by Avtandil Okrostvaridze from Ilia State University in formerly Soviet Georgia has found evidence to suggest that this was an actual event! Based on the examination of both artifacts and the archeological record, these researchers believe that an expedition traveled, perhaps from Thessaloniki in Greece to the ancient kingdom of Colchis on the shores of the Black Sea. In what is now modern-day Georgia and Turkey, they went to learn the method of extracting gold sand from river and stream beds.

The evidence suggests that it was the Colchins who developed the method of sluicing the gold-bearing sediment from the riverbed across the skin of a ram or lamb with the fleece side upward. While the rushing water would carry away the sand and other lighter particles, the heavy gold dust would settle and become trapped among the curly wool fibers. This method is still in use today among many recreational prospectors.

Much study has been done of this process, called “selective attachment” or “beneficiation”, where it turns out, many forces are at work, including gravity, the static charge on the fleece and the natural stickiness caused by the lanolin and other oils in the sheep’s hide. Today’s miners use burlap or synthetic mats called “miner’s moss” engineered to the purpose, and while they are easier to empty of their golden harvest, they are no more efficient in the actual collection process than their Colchin predecessor. And so, our historical Jason’s voyage may have been not so much to capture some magical treasure of the Gods, as it was to learn the method used by the Colchins to readily collect gold without the dangers and uncertainty of mining. Since countries, even today, still jealously guard technologies that give them commercial or military advantages, attempting to acquire this knowledge may well have been just as dangerous as the brass bulls and sleeping dragon our mythical Jason needed to triumph over in order to claim his prize. The archeological record would indicate this as happening approximately 3,000 years ago. Since the biblical record tells us that the Temple was built in about 970 BCE, and we might assume that the system of aprons as identifying badges for the different bands of workmen would already have been in use, our claim of our apron tradition being older than the Fleece would be correct, even if only marginally.

Masonically, it is interesting to note that, in this passage of ritual, we compare our lambskin to what is actually yet another lambskin. And although that other one may have been heavy laden with its golden cargo, in our traditions, our simple, white version is surely held as the more precious of the two.

Written by: WB Marty Moscicki Raised at Elbe-Garfield-Goelet Lodge No. 889 in the 7th Manhattan District. Affiliated with Old Town Lodge #908 and had the privilege of serving as its W:.Master in 2014-2015. Bro. Moscicki currently resides in East Quogue, NY and Delray Beach, FL
Samuel Lloyd Kinsey
Brother, A Term Like No Other

Brother, A Term Like No Other

Oct 8, 2024 | Masonic Life

MASONIC LIFE

Brother, A Term Like No Other

Many who join our numbers do so because they want to be a part of something greater than themselves and long to find meaning in their life. When I was initiated into the degree of Entered Apprentice, passed to the degree of Fellowcraft and raised to the sublime degree of Master Mason, I felt a huge sense of accomplishment and a greater connection to our fraternity because I knew that every Brother before me, and all that will come after, share the same path for Light in Masonry. It is amazing to think that I followed the steps of famous Freemasons like George Washington, Benjamin Franklin, Franklin D. Roosevelt and Mark Twain.

When at Labor in Lodge and in my Masonic travels, I often heard it said the best title a man can receive is Brother — I agree 100% with this point. I often thought about what that idea meant in a time when me still greeted each other with handshakes, how that time has passed and what it means to be a Brother today. I am really inspired by profound bonds I’ve witness over the years between my Brothers in our ancient Fraternity. These bonds are forged by trust, respect and a shared belief that we raise each other to greater heights. As Brothers, we form close-knit kinships cemented by a spiritual and moral bond. Many organizations brandish the term “brother” when referring to one another because of a meaningful, shared bond. However, the term “Brother” in Freemasonry has a depth and meaning beyond any other definition; from a Mystic Tie that obligates us many levels, to a bond that seems to transcend mortal life spanning eons.

Freemasons don’t frequently display our bonds publicly, but one of the few times that we do is during Masonic funeral services. We are taught that Operative Masons buried their own with great reverence having shared many years of Labor with each other and that we, as Speculative Masons, do so in an ages old, sacred tradition. It is a time that we demonstrate our Brotherly Love and bond with the deceased to show that this man was a cherished member of our Fraternity.

In the beginning as an Entered Apprentice’ I tended to overuse the term “Brother” without the depth of knowledge one gains through shared Labor and commitment to Masonic values over time. I grew up in a family where we fought a lot amongst ourselves, so it appeals to me that as Brothers we are expected to overlook petty disagreements and to focus on the good in each other. I admit that this is something I struggle with at times in my personal life, but I’m learning to be more forgiving by practicing charity towards all and helping those in need so long as it doesn’t cause undue harm to myself or others.

I also find it appealing that my Brothers come from all walks of life, that it doesn’t matter where we came from or where we are going. This is explained to Masons at the end of our meetings, before we depart Lodge that we meet on the Level, act by the Plumb and part on the Square. This lesson is timely in connecting the importance of being respectful in our dealings with others, upright in our actions and fair in our decision-making. I find these principles comforting, especially when I think about the day I finally lay down my Working Tools. I find peace in knowing my Brothers will honor my memory and when I travel to the Celestial Lodge above, I will be surrounded by Brotherly Love and the Great Architect’s everlasting Light.

Written by Bro. Russell W. Dickson

Bro. Dickson is the Senior Deacon in St. Patrick’s Lodge 4 and is at labor in Collabergh-Radium 859, both in New York. He is a Royal Arch Mason in Hiram Union Chapter 53, and is a 32° Scottish Rite Mason at the Valley of Schenectady, where he serves as Senior Warden of Sigma Council Princes of Jerusalem.

Samuel Lloyd Kinsey