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Part 9: Humanum Genus: Are the Masons “Naturalists”? (Series: The Roman Catholic Church and Freemasonry)

Starting with Part 8 of this series (all Parts of which are available through links at this post), I began a consideration of the “classical” objections that the Roman Catholic Church has raised against Freemasonry, as put across in a Papal encyclical promulgated by Pope Leo XIII on April 20, 1884, known by the first words of its Latin text, Humanum Genus (“the race of man” or “the human race”).


In this post, I shall consider what Humanum Genus has to say about the ultimate objectives of Freemasonry. As it happens, Humanum Genus has a perception of Freemasonry and its aims that is both fundamentally flawed and highly inaccurate. I describe the inaccuracy, and give my opinion about the historical bases of this deeply distorted perception.

(Note: The numbers in square brackets below, such as “[10],” refer to the numbered paragraphs of Humanum Genus as given in the English translation on the official Vatican website.)

What Humanum Genus Says About the Objectives of Freemasonry

In its opening paragraphs, Humanum Genus makes its first claims about Freemasonry, claiming that Masonry has a particularly fiendish agenda:

At this period, however, the partisans of evil seems to be combining together, and to be struggling with united vehemence, led on or assisted by that strongly organized and widespread association called the Freemasons. No longer making any secret of their purposes, they are now boldly rising up against God Himself. They are planning the destruction of holy Church publicly and openly, and this with the set purpose of utterly despoiling the nations of Christendom, if it were possible, of the blessings obtained for us through Jesus Christ our Saviour. [2]

Later, the document makes the following general claim:

[Masonry has as its aim] the utter overthrow of that whole religious and political order of the world which the Christian teaching has produced, and the substitution of a new state of things in accordance with their ideas, of which the foundations and laws shall be drawn from mere naturalism [10].

Such claims sound horrible, but we must remember that they live and die on the basis of specific evidence. What specific evidence does Humanum Genus produce to support such a claim? Many specific statements are made about Freemasonry in the document, claims with which I shall deal later in this series. However, early on, Humanum Genus makes a statement that it calls “the fundamental doctrine” of Freemasonry, the basis of all Masonry’s other supposed moral errors, and it is this fundamental doctrine that I shall consider in this post.

In the world of Humanum Genus, Freemasonry is a branch of Naturalism, that is, the philosophical school which claims that reality is solely composed of the matter and energy studied by the physical sciences, and that there is nothing spiritual or supernatural about reality. Humanum Genus then goes on to state the following:

[T]he fundamental doctrine of the naturalists … is that human nature and human reason ought in all things to be mistress and guide. Laying this down, they care little for duties to God, or pervert them by erroneous and vague opinions. For they deny that anything has been taught by God; they allow no dogma of religion or truth which cannot be understood by the human intelligence, nor any teacher who ought to be believed by reason of his authority. And since it is the special and exclusive duty of the Catholic Church fully to set forth in words truths divinely received, to teach, besides other divine helps to salvation, the authority of its office, and to defend the same with perfect purity, it is against the Church that the rage and attack of the enemies are principally directed. [12]

It would be difficult to misrepresent Freemasonry more thoroughly in so few words. Let us consider the reality behind Humanum Genus’s warped perception of Freemasonry.

The Truth About Freemasonry

Pretty much everything that Humanum Genus states about Freemasonry in the passages quoted above is inaccurate. Freemasonry is not a form of philosophical naturalism. Far from being opposed to the idea of divine revelation, Freemasonry embraces the concept.

Freemasonry is Not a Form of Naturalism

“Naturalism” is the philosophical position that the world is just as we perceive it through our senses. In the world of naturalism, there are no spiritual phenomena, there are no supernatural phenomena, there is no divine revelation and no authoritative religious doctrine. The strictest form of Naturalism makes the claim that there is no such being as God. A somewhat less strict form of Naturalism allows for Deism, the idea that God exists, but does not interfere with the affairs of human beings or the workings of the world. Neither form of Naturalism is acceptable to theistic religions such as the classical forms of Judaism, Christianity, or Islam, which bear witness to the central importance of God’s revelation to the world.

(Technical Note: What Humanum Genus calls “naturalism” is known in the technical language of philosophy as ontological / metaphysical / philosophical naturalism. As such, it is distinct from the philosophical position of methodological naturalism (an important position within the philosophy of science), and from movements in the arts and literature that are also called “naturalism.”)

Freemasonry is not a form of Naturalism. Consider the following:

• One of the universal characteristics of regular Freemasonry is that all candidates for Masonry must declare belief in a Supreme Being.
• The opening and the closing of the Lodge are accompanied by lengthy and detailed prayers to the Divine Being, something that would be senseless from the perspective of Naturalism. Petitionary prayer (that is, prayer where one asks for things), such as we see in the Lodge, is also distinctly absent from Deist practice.
• During the initiatory rituals of Freemasonry, the candidate is called upon to offer personal prayer.
• The impressive Obligations of each degree of initiation are taken by each candidate “in the presence of Almighty God.”
• The traditional charge given to the candidate upon initiation specifically mentions the candidate’s duty to God as having overarching importance.

These are not the practices of Naturalists.

Freemasonry Values Divine Revelation

Through its ritual, Freemasonry demonstrates the highest degree of respect towards divine revelation. Within the Masonic Lodge, an item of central importance is the Volume of the Sacred Law (VSL), as a symbol of God’s revelation to humanity. Consider how the VSL is treated in Masonic ritual:

• The opening of the VSL at the opening of the Lodge for business and ritual, and the closing of the VSL at the close of the Lodge, are themselves solemn and dignified rituals that emphasize the importance of the VSL to Freemasonry.
• During the time that the VSL is open upon the altar of Freemasonry, outside of certain ritual requirements, none are permitted to pass between it and the Worshipful Master of the Lodge, that his view of it may be unimpaired as he directs the work of the Lodge.
• During the three basic initiatory rituals of the Blue Lodge, the candidate is conducted about the Lodge in a manner that emphasizes the centrality that the VSL is to take in his life.
• The candidate takes upon himself the solemn and sacred Obligations of each of the three Degrees of Masonry in a way that emphasizes the importance that the word of God is to take in his life forever after.
• One of the highlights of any regular business meeting of the Lodge is the ceremonial presentation of  a copy of the Volume of the Sacred Law to newly made Master Masons, complete with a speech by a Lodge officer enjoining the new Master Masons to familiarize themselves with it and, indeed, to build their lives upon its precepts.

In sum, Freemasonry makes the strongest possible ritual statements in favor of the idea of a God of revelation, thereby rejecting any form of naturalism or Deism. (I have said more about the Masonic concept of God and divine revelation in Part 5 of this Series.)

Given that Freemasonry is neither Naturalist nor Deist, it should be clear that Freemasonry does not have the religion-destroying agenda and objectives that Humanum Genus stated it does. There certainly have been Naturalist organizations that had an anti-religious agenda; Freemasonry was not and is not one of them. However, the key to understanding the basis of Humanum Genus's misperceptions about Masonry lies in understanding the historical background of at least one anti-religious Naturalist organization.

The Historical Basis for the Misperception

Given the many ways in which the very rituals of Freemasonry testify that Masonry is not Naturalism, why would Humanum Genus present such a distorted perception? My sense of the situation is that the author of the document had on his mind another organization that had impersonated and even infiltrated European Freemasonry, a century earlier: the Illuminati.

This is evident in the description that Humanum Genus gives of those whom it supposed were Freemasons:

… Candidates are generally commanded to promise - nay, with a special oath, to swear - that they will never, to any person, at any time or in any way, make known the members, the passes [that is, the modes of recognition], or the subjects discussed.… Moreover, to be enrolled, it is necessary that the candidates promise and undertake to be thenceforward strictly obedient to their leaders and masters with the utmost submission and fidelity, and to be in readiness to do their bidding upon the slightest expression of their will; or, if disobedient, to submit to the direst penalties and death itself. As a fact, if any are judged to have betrayed the doings of the sect or to have resisted commands given, punishment is inflicted on them not infrequently, and with so much audacity and dexterity that the assassin very often escapes the detection and penalty of his crime. [9]

… But … to bind men like slaves in the very tightest bonds, and without giving any sufficient reason; to make use of men enslaved to the will of another for any arbitrary act ; to arm men's right hands for bloodshed after securing impunity for the crime - all this is an enormity from which nature recoils.… [10]

By and large, these statements do not describe the practices of Freemasonry. Yes, Masons do swear not to reveal the modes of recognition, and it is within the regulations of many Grand Lodges that Masons are to keep the business of the Lodge confidential. We do not swear to keep the identities of Lodge members secret; indeed, in many American jurisdictions, we put the names and photos of officers of the local and Grand Lodges on the Internet. We do not swear mindless obedience to the Masters of the Lodges, nor do we bind ourselves to lethal penalties for disobeying those masters, nor do we inflict such punishment. Who would do such a thing?

The Illuminati.

The Bavarian Order of the Illluminati (founded May 1, 1776 by Adam Weishaupt, pictured) did indeed function in this manner, at least on paper. I am aware of no actual assassinations carried out by the Illuminati of its disobedient members, but certainly the instilling of a very strict obedience was promoted in its documents, which were discovered and published by the Bavarian state beginning in the 1780s. Beyond that, the Illuminati did indeed have the agenda of replacing aristocratic governments and destroying the power of the Church by force. The Illuminati did indeed support Naturalism and an essentially atheist worldview.

The Illuminati included within its lower degrees the degrees of Freemasonry. During its relatively brief period of activity, the Illuminati infiltrated dozens of Masonic lodges in Europe and fed Masons into the Illuminati order.

(I describe the real history of the Illuminati in a post on another blog. I am at work on a history of the Illuminati and am available to speak on the topic to Masonic and other audiences. I may be contacted through my home page; see my Blogger profile.)

The exposure of the Illuminati in the 1780s made an immense media splash throughout Europe. Subsequently, they were rumored to have survived their suppression by government authorities, and to have inspired both the French Revolution and the rising tide of Marxism, which shared with the Illuminati the goal of changing government and the role of religion in society. It appears that Pope Leo XIII was misled by these rumors to believe that Freemasonry shared a common cause with the Illuminati, and the Pope wrote Humanum Genus with this misperception firmly in mind.

The tendency to make this kind of conflation of Freemasonry with the Illuminati is seen within the text of Humanum Genus itself. The document claims:

There are several organized bodies which, though differing in name, in ceremonial, in form and origin, are nevertheless so bound together by community of purpose and by the similarity of their main opinions, as to make in fact one thing with the sect of the Freemasons, which is a kind of center whence they all go forth, and whither they all return. [9]

No evidence is produced to support this claim. Of course, simply making such a claim does not make it so. This is a good example of a certain type of weak circular argument: the Masons are claimed to be Naturalists, and are condemned on the grounds whereby theistic religion condemns Naturalism. But although Humanum Genus produces arguments to condemn Naturalism, it produces no evidence to support the more fundamental claim, that Masons are Naturalists to start with. How very unfortunate.

This would not be the last time that Pope Leo XIII was misled by rumors about Freemasonry. It must be remembered that, shortly after promulgating Humanum Genus, the Pope was taken in by that most masterful of anti-Masonic fakers, the hoaxer Léo Taxil, who convinced the Pope and much of Europe regarding the diabolical character of Freemasonry, on the basis of a lurid set of forged documents and stories regarding a Satanic cult supposedly embedded within the Fraternity. (To those interested in learning more about the Taxil hoax, I very strongly recommend Chapter 2 and Appendix 1 of the excellent book by brothers Arturo de Hoyos & S. Brent Morris, Is It True What They Say About Freemasonry? [New York: M. Evans, 2004].)

Conclusion

Humanum Genus presents a severely distorted image of Freemasonry, which the document conflates with the Bavarian Illuminati of the late 18th century and, perhaps, revolutionary Marxists of the late 19th century. As such, Humanum Genus’s criticism of Freemasonry as a Naturalist organization that denies the importance of divine revelation in human life is highly misplaced. Freemasonry affirms the importance of divine revelation; not only does it not seek to destroy religion, Masonry seeks to instill in its members an awareness of the need to fulfill their duties to God.

(Copyright 2009 Mark E. Koltko-Rivera. All Rights Reserved.)

[The image of Adam Weishaupt is in the public domain. It was obtained through Wikipedia.]

Two Salt Lake Tribune Articles on The Lost Symbol Highlight Freemasonry and Raise Questions

Two articles by Ms. Peggy Fletcher Stack in the Friday, October 16, 2009 issue of The Salt Lake Tribune discuss Dan Brown's novel The Lost Symbol, and along the way highlight Freemasonry and controversial aspects of Masonic history.


Some Piercing Questions for Freemasons

In one article, “Psst! Let’s Talk About Masons,” Ms. Stack writes about Freemasonry as it is depicted in The Lost Symbol, and describes aspects of her visit to the Salt Lake Masonic Temple. She quotes R.W. John Liley (Senior Grand Warden of the Grand Lodge of Utah), Mr. Dan Burstein (editor of the forthcoming Secrets of The Lost Symbol), and myself. The article features an interesting photograph of a staircase in the Salt Lake Masonic Temple, a staircase of 3, 5, and 7 steps, each step labeled, for example, “LOGIC.” (No information was provided concerning whether this staircase is ever used for ritual purposes.)

In one section of her article, Ms. Stack asks a couple of questions that she does not then go on to answer—but that we should. After quoting Dan Brown’s letter of October 6 to the Scottish Rite, she writes:

Sure, Freemasonry was once among the most common bands of brothers, where men met for "instruction" and networking. If it really is the humanistic haven Brown describes, why has the membership declined so dramatically in the past few decades? (It's down to fewer than 1. 5 million in the United States, from a high of 4.1 million in 1959, and fewer than 2,000 in Utah, from a high of about 6,000 in the mid-1960s.) Are its theatrical presentations, complete with bloodthirsty threats, really the way to enlightenment?

As one of the people interviewed for this piece, I wish that Ms. Stack had asked me these particular questions, which I would have been glad to address. I would have pointed out the following:

• Membership in a movement is not a measure of the movement’s value, nor even of its success.

• Our membership, of course, dropped a great deal when men of the late Sixties and Seventies generations largely eschewed involvement with Freemasonry, through its being identified with the “establishment.” Now, simple mortality is depleting our numbers of the brethren who became Freemasons in the Forties, Fifties, and early Sixties. However, a new generation is showing a great deal of interest in Freemasonry.

• As Ms. Stack herself quoted me as stating in the article, our penalties are not threats made by men, but promises made by God.

However, the most important thing about this passage has to do with a couple of interesting word choices. She states that Dan Brown characterizes Freemasonry as a “humanistic haven,” and then implies that Freemasonry portrays itself as “the way to enlightenment.”

Are these good characterizations of Freemasonry? I consider these appropriate aspirations. Heaven knows that not every lodge embodies Masonic values, and no lodge does so perfectly or all the time, but at its heart Masonry is supposed to be a “humanistic haven,” in the sense of showing forth important Enlightenment-era values: egalitarianism (being ‘on the level’), devotion to the search for truth and self-improvement, and toleration of different religions and political viewpoints. At the same time, Masonry does have ties to important pre-Enlightenment values: the fulfillment of one’s duty to the Divine; being (literally) centered on the teachings of the Volume of the Sacred Law; the entire notion of keeping sacred obligations.

Ms. Stack seems to imply that if this were really true of the Lodge, then we would not have suffered membership decline. Perhaps this is so. Ultimately, though, the main concern I have is that the typical Masonic lodge really should embody the values that Dan Brown says we do. We need to live up to the standards of our best selves and highest aspirations.

As far as enlightenment is concerned: Different traditions define what is meant by ‘enlightenment’ in different ways. To make a very broad distinction, one may consider a spiritual enlightenment, on the one hand, and an intellectual enlightenment on the other. It may well be that Freemasonry can contribute to each one (perhaps the topic for future blog posts). However, if it is to make that contribution, then certainly some of the work of the Lodge at our Stated Communications must be to foster that enlightenment, through education in the meaning of our esoteric symbolism (not just in the performance of our esoteric ritual). If we provide that kind of access to enlightenment, on a consistent basis, then issues of retention, certainly, will evaporate.

The Mason-Mormon Connection

In another article, “Mormons Off the Hook in Brown’s Book,” Ms. Stack notes that a major theme of The Lost Symbol, apotheosis, or the potential for human beings to become gods, is an echo of the Latter-day Saint (‘Mormon’) doctrine of exaltation. (I consider this matter in some detail in a post on another blog.) I am quoted in this article, as well.

Ms. Stack touches briefly on the complicated history of relations between the Latter-day Saints and the Grand Lodge of Illinois in the early 1840s. She mentions one of the great hairy issues still unresolved from the period, the matter of the relationship between the Masonic rituals of initiation and the Latter-day Saint temple endowment ceremony.

Perhaps it’s just me—I’m sensitized to both sides of the issue, being a Latter-day Saint Freemason, or a Masonic Mormon, take your pick—but I think I’ve seen the profile of this issue slowly rising over the last decade or so. The LDS have seen a 50% increase in membership during this period, and the Masonic Lodge has seen an increase in the number of new petitions, as well; perhaps that is why a variety of people—anti-Masons, anti-Mormons, Masons and LDS, and the curious John Q. Public—have shown more interest in the whole Mason-Mormon thing.

I have been writing a book on this issue for some time. Perhaps I need to blog about it as well. It’s a complicated issue, but one concerning which it would be wise for Freemasons to educate themselves, given the certainly rising profile of Freemasonry and the Latter-day Saints, and the possibly rising profile of their long-ago association. For the record I’ll just throw out a few points:

• The LDS prophet, Joseph Smith, had on several occasions encountered some spiritual text, and then received a vision that represented a major development of LDS doctrine and/or practice. Thus, his reading of the letter of James in the New Testament preceded his cataclysmic First Vision of the Father and the Son; his study of a passage in the Gospels preceded his Vision of the Three Degrees of Glory; his viewing of some Egyptian papyri, as these were traveling the country as part of an exhibition, preceded his vision of the Book of Abraham. In my opinion, his exposure to Masonic rituals preceded a vision in which he received the LDS Temple endowment.

• The Masonic rituals of initiation and the LDS temple rituals differ in purpose, form, and guiding mythology. What similarities there are, are minimal. Joseph Smith did not steal from the Lodge to give to the LDS Temple.

• The politics of Illinois during this period provoked all sorts of anti-LDS violence. There may well have been Masons in the crowd that assassinated Smith. However, overall, the Lodge is not inherently anti-Mormon, either.

I must say, I have been stunned to read the virulently anti-Mormon tone of some early-to-mid-20th century Masonic writers. I would hope that, as these two growing organizations more frequently bump into one another in this shrinking world, we’ll see less of that.

(Copyright 2009 Mark E. Koltko-Rivera. All Rights Reserved.)

Shriner Hospital Potential Closings Hit the News

A story, reported April 1 on Chris Hodapp's "Freemasons for Dummies" blog, has now hit the national news. The Associated Press reports today that the Shrine may have to close 6 of its hospitals, one-quarter of its hospitals nationwide, due to various causes associated with the current economic crisis (such as declining endowments due to the stock market fall, and declining donations).

All of this is very sad news. My personal hope is that the recent rally in the stock market over the last couple of weeks will help bring up the hospital endowments, and that the economy changes--and quickly enough--to bring in more donations. The Shriner Hospitals are an important way in which the Shrine and its members give service to the general public.

Having said this, I find it interesting to consider the AP press release in terms of what it says, and does not say, regarding Freemasonry in general. Two things in particular stand out.

First, the AP press release says nothing whatsoever regarding the relationship of Freemasonry to the Shrine. For those members of the general public who follow this blog, it is important to note that, for a man to become a Shriner, he must already be a Master Mason in a local lodge of Freemasons. Every hospital supported by Shriners is supported by Freemasons.

In our era, so much conspiratorial nonsense is written about Freemasonry. Some people actually think we worship the devil; others, that we are engaged in plots with the Illuminati to rule the world; one prominent author states that we are lackeys for reptilian aliens from space. It would do some good to have a good word put in for Freemasonry now and again. I hope it would not be thought amiss if I (though not a Shriner myself) suggest that the Shrine ought to make it a point to emphasize to the press that every Shriner is a Freemason. At the risk of mentioning the obvious: No more Masons, no more Shriners.

Second, the AP press release gives no hint of the interest of younger men in Freemasonry and the Shrine; rather, it implies that the membership is static. A source associated with an academic research center on philanthropy is quoted as saying that the drop in donations reflects "a generational shift," presumably away from involvement in fraternal organizations.

This suggests to me that the entire Fraternity needs to do more to get out the news that Freemasonry continues to attract new members. Yes, as I document in a recent post, we do face a significant membership problem. However, at the same time, anecdotal evidence strongly suggests that, in recent years, a significant number of younger men have entered the fraternitity. The point is not recruitment; rather, it is to let people know that Freemasonry still exists. As I have mentioned in another previous post, Freemasonry is largely invisible in our society. Men cannot petition a fraternity that they think is extinct.

(Thanks to the "Public Art in LA" site for this image of the Shriners' famous "Editorial Without Words.")

Pt. 2: Masonry's Invisibility, and the Unfilled Hunger for Light. (Series: Building Freemasonry in the 21st Century)

(For the previous post to this series thus far, see link at the end of this post.)

As I promised I would at the end of Part 1, today I will consider the root causes of the membership problems in the Blue Lodge. I see these as being three-fold:

1. The general public simply does not know about Freemasonry anymore. This contributes to the low entry rates noted in Part 1.


2. In many local lodges, the membership is left without understanding either the meaning or application of Masonic symbolism. This leaves some members of these lodges disappointed; some of these members may simply fall away from Masonry. This contributes to the high exit rates noted in Part 1.


3. Anti-Masonry misdirects sincere seekers away from Freemasonry. Ultimately, this may contribute to both low entry rates and high exit rates.

I consider the first two of these issues below.

The Invisibility of Freemasonry

Freemasonry has made an appearance twice during the 20 seasons of The Simpsons (as I describe in another post), and has been mentioned, almost in passing, in Dan Brown's hugely popular novel, The Da Vinci Code. Of course, Freemasonry was mentioned extensively in the motion picture National Treasure (and briefly in its sequel). However, aside from these noteworthy exceptions, Freemasonry is all but invisible in popular culture and general society. As the Masonic Information Center (MIC) put it, the public's perception of Freemasonry can be summarized by three terms: confused (as in, 'is Freemasonry a religion?'), mistaken ('is it a devil-worshipping religion? Is it just for older gentlemen?'), and oblivious. Concerning this last point, as the MIC stated, "people are not even aware Masonry still exists" (It's About Time!, p. 9).

The Unfilled Hunger for the Meaning of Masonic Symbolism

Many lodges do a very creditable job of instructing their brethren in the details of performing our initiatory rituals. However, all too many lodges need help to guide their brethren in investigating the meaning of Masonic symbolism, and in the application of that symbolism to their daily lives. (Consider, for example, the commemorative plate shown above, which displays several Masonic symbols. Has your lodge discussed the meaning and application of any of these, lately--outside of the degree work?) There is a great hunger, perhaps especially among newer brethren, for this kind of Masonic education; without it, brethren are more likely to slip away into inactivity, or even leave the Fraternity. Consider the following:

• We Initiate, Pass, and Raise brothers in ceremonies of high drama and mystery. Then, when these brethren finally are able to attend Stated Communications as Master Masons, in many local lodges they find that these are typically business meetings, with no discussion of the meaning of the complicated symbolism with which these brothers have been entrusted, and about which they thought they would learn more.


• At present, in many local lodges, the focus in Masonic Education is almost solely on the memorization and performance of the ritual, not on the investigation of the meaning or application of its symbolism. This must be unsatisfying to our new brethren. Certainly this much was suggested at the 2007 Grand Oration in Florida: "We must strive to stimulate the new Mason and instill in him a thirst for continued knowledge and quest for enlightenment. Without that stimulation many new members can easily become disenchanted and lose interest, resulting in demits and NPDs" (Hudson, 2007, p. 273).
  

The current mini-spike in Masonic membership, which many have noted anecdotally around the country, apparently is driven by new initiates seeking just the type of esoteric wisdom that Freemasonry has. As Brother G. Cliff Porter, a relatively new Mason in his mid-thirties, stated in the March-April 2007 issue of The Scottish Rite Journal:

The young man approaching the Craft today does so to supplement and add to what his church and family have already given him. A certain tugging at his soul speaks to him to seek a deeper meaning in life, in family, and in God. He researches and desires an initiation into the esoteric and ancient quest for Truth. He requests a petition with these hopes in mind. Why shouldn't he? The eloquent writings of Masonic scholars ... have hinted at the existence of such knowledge, and Masonic writings abound with hints of this very thing. ... We as Master Masons should return Masonry from a primarily social institution to one that studies ancient symbolism and the truths so revealed. (Emphasis added.)

In sum, there is a hunger among the brethren--now, largely going unfed--for a thoughtful consideration of the more esoteric aspects of Masonic symbolism. The more this hunger is left unfed, the more it inclines brethren interested in this material to drift away from Freemasonry.

In Part 3: The challenge of Anti-Masonry; and, an overall approach to meeting the membership challenge.

Reference

Hudson, Phillip A. (2007). Grand oration. In Proceedings of the One Hundred and Seventy-Eighth Annual Communication of the M:. W:. Grand Lodge F. & A.M. of Florida, Held at Orlando, Florida, May 28, 29, and 30, 2007 (pp. 272-275). n.p.: The Most Worshipful Grand Lodge of Free and Accepted Masons of Florida.

Previous Post in This Series:

"Part 1: The Membership Challenge"

"The Simpsons" and the Freemasons

That cultural icon, the television show The Simpsons, has long been known for its depiction of a faux Freemasonry. A 1995 episode titled “Homer the Great” featured a fraternity called the Stonecutters. Now, The Simpsons has mentioned Freemasonry explicitly and at some length, in the recent episode “Gone Maggie Gone.”

The episode identifies itself in its opening moments as a spoof on The Da Vinci Code. During the episode, a couple of groups seek the fabled Jewel of St. Teresa of Avila, which is prophesied to lead to an era of peace.

In an encounter at the foot of the Springfield sign atop Springfield Hill (reminiscent of the climax of Hitchcock’s North by Northwest), sleuthy Lisa—accompanied by Principal Skinner and Comic Book Guy as ‘the Brethren of the Quest’—are confronted by Mr. Burns. Burns explains that a group of high-ranking Freemasons have been searching for the Jewel of St. Teresa for years. In fact, he says, Benjamin Franklin, George Washington, and King George III conducted the American Revolutionary War just to cover up their entirely amicable association, as they searched for the Jewel. Burns goes on to claim: “I joined the Freemasons before it was trendy. That’s my eyeball on the dollar bill. That’s also my pyramid.” (See image above.)

It is unwise to read too much into a Simpsons episode: the writers simply do things because they’re funny. But it is also unwise to just pass over details in The Simpsons as if they were totally unimportant, either: the writers are famous for working cultural references into their episodes, sometimes quite subtly; if nothing else, a Simpsons episode is an expression, intentional or not, of the cultural Zeitgeist. What, if anything, does “Gone Maggie Gone” have to say about the way that Freemasonry is perceived by the general public? How is this different from the depiction of Freemasonry in its guise as ‘the Stonecutters’ in “Homer the Great”?

The Image of Freemasonry in The Simpsons

I found it interesting that, in “Gone Maggie Gone,” the writers saw no need to explain who the Freemasons are: the writers just made the reference, with the assumption that the audience would know who ‘Freemasons’ are, in the same way that they expected the audience to know who Ed Begley, Jr. is (Begley also showing up briefly in the episode). At least for the Simpsons writers, the Masons are sufficiently well-known to need no introduction.

It was nice to hear Burns refer to joining the Freemasons as now being “trendy.” I wish I had more hard data on this issue, but the notion that Freemasonry is becoming popular again certainly fits with my anecdotal experience, as I see a substantial number of men in their twenties and thirties entering the Fraternity through my mother Lodge in Florida over the last couple of years, and the Lodges and affiliated organizations that I have been visiting in New York City over the last few months.

Of course, having Burns as a Mason does lend at least a slightly sinister cast to Masonry. I was happier when Grandpa Simpson casually identified himself as a Mason during “Homer the Great.”

It is interesting to see how the two Simpsons episodes reflect two different caricatures of Freemasonry. The Stonecutters of “Homer the Great” are heirs to a noble tradition that they have sold out for drunken entertainment. As their Chapter leader, Number One (voiced by Patrick Stewart) tells Homer immediately after his humiliating initiation: “You have joined the sacred order of the Stonecutters, who since ancient times have split the rocks of ignorance that obscured the light of knowledge and truth. Now let’s all get drunk and play ping-pong!” When the Chapter brothers discover that Homer’s birthmark identifies himself as the prophesied ‘Chosen One’ of the Stonecutters, they elevate him to a high rank of leadership—but when Homer tries to lead them into a variety of service projects, the entire membership of the Fraternity defects to form another self-centered fraternal group: the No Homers Club.

In “Gone Maggie Gone,” the Freemasons are shown in the light of the currently popular stereotype, as devoted to the pursuit of secrets and mysteries. Masonry, in this view, is the possession of men like Burns, who hold power, but not a decent character. (At one point, Burns is talked into giving Lisa and others a ride on the skids of his helicopter. During the flight, Burns’ lackey Smithers asks Burns if it feels good to help people. Burns’ response: “No. It feels … weird.”)

What Masons Can Learn From The Simpsons

Of course it is the case that the image of Freemasonry in these episodes is shot through with inaccuracies. (Hey, lighten up, fellas: it’s a cartoon, not a documentary on Discovery Channel or The History Channel.) However, rather than catalog these inaccuracies, it might be worthwhile to consider what these episodes have to say that might have some relevance. What might Freemasons have to learn from these caricatures? Several things come to mind.

First, Freemasonry would do well to look to its noble traditions, and emphasize the unselfish service to others that is a core value of the Fraternity. I have been fortunate to see several lodges and affiliated Masonic organizations of my acquaintance engaged in such service, often in secrecy. I think that this is closer to the norm than The Simpsons would lead one to believe—but one cannot emphasize enough the need for us to remember that our fraternity is supposed to be about something, and service to others is a central part of that something.

Second, we would do well to remember that, in point of fact, part of the mission of Freemasonry indeed is, as Number One put it, to “split the rocks of ignorance that obscured the light of knowledge and truth.” Real Freemasonry uses different language and symbols, but the mission of the Masonic Fraternity is actually rather well expressed in the language of the cartoon episode.

Masons would do well to remember two things about our fraternity: (a) Masonry is supposed to change the individual Mason, to help him on a journey to knowledge and truth that will require serious inner growth; and, (b) Masonry is supposed to help the individual Mason to affect society for the better, dispelling ignorance with knowledge and truth. Not for nothing did the Masons of an earlier era establish public education in different nations. Not for nothing did Grand Lodge Masonry emerge during an era that is now known as the Enlightenment. No, Masons do not possess the secrets of the Pharoahs—but they are supposed to possess a degree of personal enlightenment that is more valuable than any external secret. What are we doing, as individual Masons, as particular Lodges, and as Grand Lodges and affiliated organizations, to further that goal?

Third, we do need to correct the notion that Freemasonry is about gaining unfair personal privilege and power. I have already mentioned the implication of having Mr. Burns as the example of Freemasonry in “Gone Maggie Gone.” In “Homer the Great,” the power trip is even worse, with Homer Simpson (after his initiation as a Stonecutter) obtaining preferential treatment in everything from getting his plumbing fixed to receiving a massage chair at work. In my experience, lodges do emphasize that a desire for preferential treatment is an unworthy motive for entering the Fraternity; we need to emphasize this even more, and counter this image in the mind of the public, as well.

The Buddhists say that ‘one can learn from a stone.’ I hope that we as Freemasons can learn from a cartoon show.


References

“Homer the Great” episode: episode code 2F09; season 6, episode 12, first broadcast January 8, 1995. Written by John Schwarzwelder. Available online at http://wtso.net/movie/402-612%20Homer%20the%20Great.html

“Gone Maggie Gone” episode: episode code LABF04; season 20, episode 13, first broadcast March 15, 2009. Written by Billy Kimball and Ian Maxtone-Graham. Available online at http://wtso.net/movie/448-2013_Gone_Maggie_Gone.html

Welcome to "Freemasonry: Reality, Myth, and Legend": An Introduction

Welcome to “Freemasonry: Reality, Myth, and Legend.” In this post, I explain the topics I plan to address, how this blog is diffferent from other blogs about Freemasonry, how I am qualified to write about this, and some details of my personal background. Note: As of March 30, I adopted a policy of posting entries of a maximum 800 words (not including references and so forth); posts earlier than that date are rather longer, but from that point on, posts are just a bit longer than an Op-Ed piece in a typical newspaper.

Topics Addressed in This Blog

I shall address general topics related to Freemasonry including: Events and news in the Masonic world. Masonic philosophy. Masonic education and ethics. Images of Freemasonry in popular entertainment and the media. Myths about Masonry (that is, rumors and untruths, including anti-Masonry). Myth within Masonry (that is, the legends of the Craft). Issues of debate regarding Masonic philosophy and practice. My experience being a Mason. Items appearing in the Masonic blogosphere and cyberspace. Masonic symbolism and ritual (within the boundaries of my obligations). I plan to send posts to this blog once or twice a week (excluding vacations and conference trips.)

How This Blog Is Different

There are a lot of blogs about Freemasonry. More power to them! What is distinguishing about this one is that I introduce material from my background in psychology, ancient religion, religious studies, and various esoteric traditions. I also am frank about giving advice about things that Masons can do to make the Fraternity stronger, more true to its ideals, and more effective in its task of improving the inner man and the greater society.

How I Am Qualified to Write About Freemasonry

First and foremost, of course, I am a Freemason myself (details below). Beyond that, I have a background in the study of various spiritual, religious, and esoteric traditions. My writings have appeared in various Masonic publications: The Scottish Rite Journal; Heredom: The Proceedings of the Scottish Rite Research Society; the Philalethes.

My Personal Background

I understand that readers may be curious about what sorts of perspectives inform my opinions. Here are some items about my background:

• Name: Mark Edward Koltko-Rivera.

• Demographic characteristics: 52 years old; married, with four grown children from a former marriage.

• Masonic Background: Entered, passed, and raised in Winter Park Lodge #239 F&AM, a regular lodge within the jurisdiction of The Grand Lodge of Free and Accepted Masons of the State of Florida. A 32nd degree Master of the Royal Secret in the Ancient and Accepted Scottish Rite, Southern Jurisdiction, and a member of the Valley of Orlando (Orient of Florida) and the Valley of Washington (Orient of the District of Columbia). A member of the Orlando York Rite Bodies of Freemasonry, including Eureka Chapter #7, Orlando Council #5, and Olivet Commandery #4. (Having moved to New York City in September 2008, I am currently visiting Masonic bodies in Manhattan.)

• Home town: The Lower East Side of Manhattan, New York City.

• Where I’ve lived: New York City (Manhattan, including the Lower East Side / Greenwich Village, and the Upper East Side; Astoria, Queens; the Bronx). Florida (Winter Park, just north of Orlando). New Jersey (Newark). Pennsylvania (Haverford and Bryn Mawr). Connecticut (New Milford and West Hartford). Japan (Hiroshima, Okayama, Matsue, Matsuyama, Tokushima).

• Ethnicity: Polish and Puerto Rican.

• Education: Graduated from St. Stanislaus, B.M. School (now defunct), New York City, 1970. Graduated from Regis High School, New York City, 1974. Graduated from Haverford College with a BA degree, majoring in psychology, 1981 (affiliated with Class of 1978). Graduated from Fordham University’s Graduate School of Education with an MS in Ed degree, majoring in counseling, 1984. Graduated from New York University with a PhD degree, in counseling psychology, 2000.

• Religion: The faith of the Latter-day Saints (known popularly as ‘the Mormons’).

• Other Affiliations: I am a member of Psi Chi, the national honor society in psychology. I am a Fellow of the American Psychological Association, where I have won significant awards from Divisions 1 (General Psychology), 32 (Humanistic Psychology), and 36 (Psychology of Religion).

• Politics: Rational.

• Other Blogs: I write "On the Mark: Social Commentary From a Reflective Perspective," where I address social issues in general, my life and its lessons, and spirituality. I also write "For Latter-Day Saints: Topics in Mormonism," where I address issues of interest to Latter-day Saints. I shall address issues involving the interface between society in general and Freemasonry in "On the Mark"; I reserve issues of primary interest to Freemasons for this blog, "Freemasonry: Reality, Myth, and Legend." Anyone is welcome to read or comment on any of these blogs (subject to the rules, below).
  

Although directed at members of the Masonic Fraternity, anyone is welcome to read and comment upon these posts.

The rules for those who leave comments: No personal attacks. No profanity. You are welcome to disagree with me, and quite vigorously at that, but infringements of the rules means I shall delete you and bar you from future commenting.

Beyond that: Welcome.