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MASONIC PAPERSby Bro. S. BRENT MORRIS 33° G.C.THE LETTER “G” |
This
past week I went to a bookstore in a nearby shopping center to pick up a copy of
the New Oxford Annotated Bible I had
ordered. for a Bible class. The shop was a “Christian bookstore,” and I
browsed a bit to see what books they might have on our gentle craft. I didn’t
expect much positive, but I was dismayed at the viciously deceitful material
that was being purveyed in the name of Truth. I
have no problem with someone who honestly disagrees with me. There is a wide
diversity of opinion among Christians on many topics, including divorce,
baptism, gambling, and the nature of the sacraments, to name just a few. The
debates on these subjects have been heated and may never be settled on this
earth. If someone says his understanding of Christian duty prevents him from
encouraging his neighbor to worship God, unless it is as a Christian, then I can
understand why he would not want to be a Mason. When someone states, however,
that he cannot be a Mason because we are phallic worshipers and the letter G
stands for “generative force,” I become angry. Such an allegation is a lie
and a deliberate distortion of Masonic symbols. The
symbolism of the letter G is as simple
as it is straightforward—it is an elementary play on words and has the dual
meanings of geometry and God. Prichard’s 1730 Masonry
Dissected, one of the exposures of early Masonic ritual, captures the
symbolism perfectly in two questions from the Fellow Craft Degree. Q.
What doth G denote? A. One that’s
greater than you. Q. Who is greater
than I, that am a Free and Accepted Mason, the Master of a Lodge? A.
The Grand Architect and Contriver of the Universe, or He that was taken up to
the top of the Pinnacle of the Holy Temple. Prichard certainly had no intent of
helping the fraternity with his book, but even he didn’t stoop to the
disgusting perversions spread by our modern detractors. The
record shows that otherwise respected Masonic scholars of the middle to late
1800s, such as Albert Mackey, Albert Pike, and their followers, had ideas about
the origins of Freemasonry that are discredited today. No one, in fact, knows
where our gentle craft began, but Pike and Mackey were strong proponents of the
theory Freemasonry was descended from the Ancient Mysteries and various forms of
pagan worship. While their ideas were quite fashionable a century ago, no
serious Masonic student takes seriously these parts of their writings. Henry
W. Coil, 33º, is often quoted by anti-Masons as an expert—but only when they
think his ideas support their preconceived notions about Freemasonry. They
conveniently overlook Coil’s Masonic
Encyclopedia when it contradicts their twisted fancies, as it does in the
case of the Ancient Mysteries: From
about 1779, [the Ancient Mysteries] came more and more into prominence. It was a
fertile field and there was scarcely the possibility of disputing anything at
all that was said within its limits.… [T]he theme spread like wildfire.…
Mackey and Pike embraced it avidly, and the latter’s Morals
and Dogma is largely given over to Ancient Paganism. Mackey, in Masonic
Ritualist (1867) and Symbolism of
Freemasonry (1869) carried it not only to an absurd degree, but to an extent
which can hardly be less than revolting to a Christian.… In
order properly to interpret Mackey and Pike on Paganism, one must understand
that both of them entered the Fraternity in the 1840s, when the fabulous type of
Masonic literature was at its height and both walked unsuspectingly into the
circle of magism, paganism, and occultism before they were properly seasoned in
the history or doctrine of the Craft. Those things that were indisputably
Masonic, such as the Gothic Constitutions,
the minutes of lodges in the pre-Grand Lodge era, and the Constitutions of the
premier Grand Lodge, they ignored, but followed irresponsible writers who were
teaching doctrines neither then nor since approved or adopted by any Grand Lodge
of symbolic Freemasonry.(pp. 460–61) Albert
Mackey, quoted so religiously by our foes, repudiated the idea of Masonic
descent from the Ancient Mysteries in his History
of Freemasonry (1906). His last writings can hardly be called support for
his earlier theories, and hence are ignored by those looking for lurid
accusations. It
has been a favorite theory with several German, French, and British scholars to
trace the origin of Freemasonry to the Mysteries of Pagans, while others,
repudiating the idea that the modern association should have spring from them,
still find analogies so remarkable between the two systems as to lead them to
suppose that the Mysteries were an offshoot from the pure Freemasonry of the
Patriarchs. In
my opinion there is not the slightest foundation in historical evidence to
support either theory, although I admit the existence of many analogies between
the two systems, which can, however, be easily explained without admitting any
connection in the way of origin and descent between them.(p. 185) Is
modern Freemasonry a lineal and uninterrupted successor of the ancient
Mysteries, the succession being transmitted through the Mithraic initiation
which existed in the 5th and 6th centuries; or is the fact of the analogies
between the two systems to be attributed to the coincidence of a natural process
of human thought, common to all minds and showing its development in symbolic
forms? For
myself, I can only arrive at what I think is a logical conclusion; that if both
the Mysteries and Freemasonry have taught the same lessons by the same method of
instruction, this has arisen not from a succession of organizations, each one a
link of a long chain of historical sequences leading directly to another, until
Hiram is simply substituted for Osiris, but rather from those usual and natural
coincidences of human thought which are to be found in every age and among all
peoples.(p. 197) The
real test of Masonic acceptance of the Ancient Mystery theories of Mackey and
Pike is to study the writings of serious Masonic historians from the authentic
school, not those from the romantic period. The publications of Quatuor Coronati
Lodge No. 2076, the American Lodge of Research, the Texas Lodge of Research, the
Ohio Chapter of Research, and others show that these absurd theories have been
politely ignored. They have died the quiet death they deserved. The pathetic
irony is that only one group today believes the tall tales of Mackey and
Pike—not the Grand Lodges, not the Scottish Rite, but the anti-Masons. Our
enemies are so anxious to believe the worst about us, they rush to embrace
hypotheses long since abandoned, if ever widely accepted. Whether they are
incompetent as historians or simply facile liars is for others to decide. The
Plumbline, vol. 1, no. 3 (Sept. 1992) |