The Masonic Leader

Inside, standing in front of the far wall, is the naos, the carved shrine for the statue of the god. This is a finely shaped and polished solid block of stone several yards high. But this naos at Edfu is curious, the rear of it is rough and unfinished; just as it was when it was taken from the quarry This combination of rough unfinished stone, out of which emerges the visible smoothed and highly polished structure suggests a parallel symbolism with the rough and the smooth ashlars present in every lodge.

In Freemasonry, the rough ashlar symbolizes the unrefined and ignorant man. The smooth ashlar represents the man who, by virtue of his Masonic progress, has become refined and perfected: able to support the harmony of society. It is reasonable to ask whether the ancient Egyptians at Edfu had in mind a similar symbolism of an initiate’s progression when they carved the naos for Horus.

For the Mysteries touched the very center and source of life itself, that too is Freemasonry’s aim if we take the Third Degree charge seriously. It would be very odd indeed if our symbolism did not carry some of those same hidden meanings which were most valued by the ancients.

Anon

The Reverend Billy Graham tells me the story that early in his ministry when he arrived in a small town for a preaching engagement, he wanted to mail a letter and asked a young boy the way to the post office. When the boy told him, Dr. Graham thanked him and said, ‘if you’ll come to the Baptist church this evening, you can hear me tell everyone how to get to heaven.” I won’t be there,’ the boy said. “You don’t even know your way to the post office.”

We don’t tell anyone how to get to heaven, in spite of what the preachers say on television. Freemasonry is not, in and of itself, a religious organization We propose no method of salvation, and we have no religious doctrine to follow. Our Fraternity is, how ever, an organization of religious men and women. Our ritual and ceremonies are chock-full of references based on the Holy Scriptures. We borrow passages form the Bible and apply them to our ritual to emphasize different lessons of life. One of those passages is the 133rd Psalm.

‘Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s  beard, that went down to the skirts of his garments,

As the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life for evermore.

All Master Masons have heard the Master of the Lodge repeat that psalm, and they have heard it repeated in the degrees. Unfortunately it is repeated over and over without giving much thought to its meaning. Almost any Past Master can catch even one word out of place while he appears to be sound asleep. In repeating it word for word, we tend to pay attention to the ritual part rather than its meaning.

A simple definition of “psalm’ is a sacred song or hymn, sung with a stringed instrument or harp. There use of music and musical instruments were common all through the Old Testament.

We find it first mentioned in Genesis 4:21 which says, ‘And his brother’s name was Jubal; he was the father of all such as handle the harp and organ.” Music was employed in the crowning of kings, in the triumph of the nation, seasons of worship, at sacrificial offerings, in the worship of idols, in mirth and revelry, in mourning and funerals, Bridal processions, as they passed through the streets, were attended with music; and on special occasions minstrels and singers accompanied armies to battle.

In describing the book of Psalms, a Bible commentary gives this rendering: ‘No other book in the Bible more truly magnified God and the word of God; and no other book of the Old Testament sets forth, in greater range, the person and work of the Messiah. It portrays Him from his advent to His Resurrection and Ascension and describes in the most glorious manner His universal and gracious sovereignty over the whole earth.’

We don’t know why the 133rd Psalm was chosen for our Fraternity, but when we look up the definition of “degrees’ in the Bible dictionary, we may find the answer, it defines degrees” as a title of 15 psalms from Pss. 120 – 134. They are called ‘Songs of Degrees.” It is the rendering of the Hebrew word denoting ‘ascents” or “going up,” and there is a tradition to the effect that these were sung as they ascended 15 steps from the Court of the Women to the Court of the Men. The explanation of Genesis is that “They were so called because there is in their composition a certain progression.” The view more generally held is that these were sung by pilgrims going up to Jerusalem, although we have no record of such.

We can get a better understanding of the Psalm by clarifying some of the words. The first statement conveys the general thought of the Psalm. ‘Be hold, how good and how pleasant it is for brethren to dwell together in unity.” The first word is used through out the Bible. “Behold” means to fix your eyes upon  to contemplate, to look at with attention, to observe with care. It is as if a pair of hands reach out of the book and grab you by the lapels, as if to say “Listen care fully, I have something important to say. “

The second statement says, “it is like the precious ointment upon the head, that ran down upon the beard.” “Precious” means “of great price, value or worth, highly cherished.’ We are used to thinking of ointment as a salve used for medication, or a cut or abrasion. The Bible dictionary says, “it was used on the skin and hair. The ‘balm of Gilead’ was used in medicine. Perfumed olive oil was commonly used in Palestine. Ointments were used on dead bodies, preparing them for burial. On two or three occasions our Lord was anointed with oil.” Then it says, ‘See Perfumery.’ Perfume consisted of various spices, cassia, aloes, myrrh, frankincense and cinnamon. The fragrance of the spice was brought out by being powdered and burned or en closed in a bag. An extract was made and carried in bottles. In the service of the sanctuary it was used as incense and as an ointment. Garments and furniture were dusted with these spices.

We are familiar with the three wise men bearing gifts of gold, frankincense and myrrh. Frankincense and myrrh were perfumes of great value in use at that time. Frankincense is the gum of a tree, white in color. It was used in the oil by which the priests were dedicated and also in the meal offerings. It is a dry gum resin from a tree grown in Arabia. When used, it gives off a pleasant fragrance, Myrrh was also a pleasant gum resin used to perfume beds and clothing. It was used in the anointing oil of the priests. It was mixed with the wine and offered to Jesus on the cross and was used in anointing his body. it also came from a small tree that grew in Arabia. This was ‘the ointment upon the head, that ran down upon the beard.” The Jews gave much attention to the beard as expressing the dignity of manhood and regarded the neglect of it as indicative of weakness or infinity. In times of mourning, it was customary to cut it off. The Egyptians shaved the face and the head but allowed the beard to grow as a mark of mourning.

Then the Psalm refers to ‘Aaron’s beard, that went down to the skirts of his garments.” Aaron was the oldest son of Amram of the tribe of Levi. He was three years older than his brother Moses, but we know little else of his early life. He was younger than his sister Miriam, who watched over her baby brother Moses. He married Ell Sheba, a woman of the tribe of Judah by whom he had four sons.

The third statement says, “As the dew of Hermon., and the dew that descended upon the mountains of Zion.’

The dews of Palestine are very heavy, often having the appearance of a heavy rain. In taking down tents in Galilee, the water would run off as if there had been a heavy rain during the night. There being no rain in the summer time, the dew is most refreshing and essential for the ripening of the fruits. it is used figuratively in the Scriptures as the dews of divine grace; when it was withheld, it was regarded as a judgment.

The “dews of Hermon” refer to Mt. Hermon, a mountain on the northern boundary of Israel. it rises nearly 10,000 feet above the sea and is visible from most parts of Palestine. Snow may be seen at the summit during the entire year. “The mountains of Zion” refers to one of the hills of Jerusalem. It was taken from the Jebusites by David and was then called “the city of David.” Here he placed the Ark, which gave the hill a sacred distinction. When Solomon built the temple on Mt. Zion, the Ark was placed in the temple. The name “Zion” embraced the temple. It is frequently the designation of Jerusalem.

The last statement says, “For there the Lord commanded the blessing, even life for evermore!” The word blessing: means a bestowal of divine favor and benefits, in this case to the people of Israel.

There is yet another way to define the 133rd Psalm and that is by analogy. The dictionary defines analogy as a likeness between things in some circumstances more effects, when the things are otherwise entirely different. In this Psalm there are four statements, each one appearing to be entirely different from the others, but there is a similarity running through all four. The similarity is likened to “something descending in abundance.”

In the first statement, “Behold, how good and how pleasant it is for brethren to dwell together in unity,” is a quiet calm or desirable atmosphere descending in abundance upon the meeting room as labors begin.

In the second statement, “it is like the precious ointment upon the head that ran down upon the beard, even Aaron’s beard, that went down to the skirts of his garments,” it is the ointment or perfume that descends in such abundance that it ran down to the skirts of his garments, refreshing the body after being out in the desert for days with very little or no water for bathing.

In the third statement, “As the dew of Hermon and as the dew that descends upon the mountains of Zion,” it was the extra heavy dew like a heavy rain, that descended in abundance over all of Israel, from the north to the south.

In the fourth statement, “For there the Lord commanded the blessing, even life for evermore.” It was the divine favor descending in abundance upon the people of Israel.

All too often we apply our present day meaning to words that had an entirely different meaning back in Biblical times. In this Psalm, as in all others, it is best to search for the true meaning rather than depend on ritual or ceremony.

Frederick J. Morrow Grand Chaplain

Royal Arch Magazine Fall 1999 Page 338

While we cannot argue that Freemasonry directly derives from the ancient mysteries, or even that it has retained certain practices carried down through the centuries (it might have done, but we cannot point to any proof of this) we can show that many parallels of symbolism exist. In some way Freemasonry shares a symbolism in common with these ancient rites. And how much does Freemasonry share the understanding of that symbolism? We cannot answer this question definitively but it is certainly plausible to suggest that an understanding of the hidden meanings managed to survive the centuries.

The mystical rites of Eleusis lasted for three days. We can see a similarity in our own rituals: each of the three degrees in Freemasonry is a symbolic day; each is opened at sunrise in the east for work by the Master and closed with sunset m the west by the Senior Warden. And there is a further mysterious parallel here, of course, which relates to Christian mysticism and the three days of Easter.

The symbolism of the veils must be considered in two aspects. First in, reference to the symbolism of the veils as a whole and next as to the symbolism of each veil separately.

As a whole the four veils consisting of four divisions of the tabernacle present obstacles to the neophyte (beginner) in his advance to the most holy place where the Grand Council sits, now he is seeking to advance to that sacred spot that he may receive his spiritual illumination and be invested with a knowledge of the true Divine Name.

But Masonically this divine name is itself but a symbol of truth, the object, as has been often said of all Mason’s search and labor, the passage through the veils, therefore, a symbol of the trials and difficulties that are encountered and must be overcome in the search for and acquisition of the truth.

This is the general symbolism; but we lose sight of it in a great degree, when we come to the interpretation of the symbolism of each veil independently of the others, for this principally symbolizes the various virtues and affections that should characterize the mason, yet the two symbolisms are really connected, for the virtues symbolized are those which should distinguish everyone engaged in the divine search.

BLUE. is the symbol of universal friendship and benevolence, it is the appropriate color of the symbolic degrees. The possession of which is the is the first step in the progress for the search for truth to the now initiated. The mosaic sign of the serpent was the symbol among the ancients of resurrection to life, because the serpent by casting his skin, is supposed to continually renew its youth, it is the symbol here of the loss and recovery of the word.

PURPLE. is a symbol here of union, and refers to the intimate connection of ancient craft and Royal Arch Masonry, hence it is the appropriate color of the intermediate degrees, which must be passed through in the prosecution of the search. The mosaic sign refer to the restoration of the leprous hand to health here again, is the representation of a deceased limb restored to health, we have a repetition of the allusion to the loss and recovery of the word. The word itself being but a symbol of divine truth, the search for which constitutes the whole Science of free masons, and the symbolism of which pervades the whole system from the first to the last degree.

SCARLET. is a symbol of fervency and zeal, and is appropriated to the Royal Arch degree because it is by these qualities that the neophyte(beginner), now so far advanced in his progress, must expect to be successful in his search. The mosaic sign of changing water into blood bears the same symbolic reference to a change for the better, from a lower to a higher state, from the elemental water in which there is no life to the blood which is life itself, from darkness to light. the progress is still onward to the recovery of that which had been lost but which is yet to be found

WHITE. is the symbol of purity and peculiarly appropriate to remind the neophyte who is almost at the close of his search, that it is only by purity of his life that he can expect to be found worthy of the reception of Divine Truth. Blessed- says the great teacher “are the pure in heart for they shall see God.” The mosaic signs now cease, for they have taught their lesson; and the aspirant is invested with the ‘Signet of Truth’ , to assure him that, having endured all trials and overcome all obstacles, he is, at length entitled to receive the reward for which he has been seeking. For the signet of Zerubbabel is a royal signet, which confers power and authority on him who possesses it. So we now see the symbolism of the Veils however viewed, whether collectively or separately represents the laborious, but at last successful, search for divine Truth.

So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the Goodman of the house, Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: For many be called, but few chosen.” (Matthew, Chapter 20, Verses 8-16)

How fitting that the Mark Master degree is one’s first introduction to the Chapter and our beloved York Rite. We know that while this degree is one of the oldest, if not the oldest, Masonic degree(s), it has not necessarily always been conferred as the first Capitular degree. Records show that the Mark Master degree has both preceded and succeeded the conferral of the degree of Royal Arch, but the message heard from the Mark Master is indeed appropriate for initial entrance into the Chapter irrespective of its chronological placement based on the overall sequence of legendary and biblical events.

We learn in the Mark Master degree the vital lesson of honest employment and charity. However, a closer look at the degree’s teachings clearly gives us an even more valuable message. As we find ourselves in a time of universal concern regarding lack of participation, rising numbers of Demits and few new members, various solutions abound. The recurring question heard throughout our Fraternity is: “How can we increase our membership?”

Bear with me just a moment as I submit that we are focusing our attention on the wrong issue! I truly believe the answer to increasing membership will be a natural by-product of a yet even more important issue … Are we allowing and encouraging our relatively new, young, energetic and enthusiastic members to grow and mature Masonically within the sacred walls of our Temple?

Far too often, I must sadly report, we are not. Instead of providing encouragement, we tend to become somewhat alarmed when a new member demonstrates a unique thirst for Masonic knowledge. This caution in respect to the energetic new member quickly fosters such remarks as “Watch out for that new guy,” or, “Who does he think he is … I’ve been a member of these bodies for 20 years, but he comes in here right from the Blue Lodge and gets an office in no time!”

The result is that the new member feels stifled and out of place. He becomes, at the very least, confused and frustrated. First, he came to the Chapter in hopes of receiving “light added to the coming light” and to better understand what he’d received in the first three degrees. Second, hadn’t he been told, over and over again, that he would get out of Masonry what he put into it? Now that he had put a great deal of time and energy into it, he finds subtle criticism rather than encouragement and praise. Before long, he begins to miss a meeting or two, then skips degree work, and, eventually stays completely away. Invariably at that point, the response from within is “See, I told you so. He was just a flash in the pan.”

Dr. Hugo Thomas, P.G.M., of the American Canadian Grand Lodge, once said in an address later published as a Short Talk Bulletin: “We need builders not joiners; crewmen not passengers; and the program of the Lodge should be so arranged that all Brothers are attracted to our meetings, and given a chance to actively participate in and push forward our real objectives. “ Why then do we stifle our builders and crewmen?

We must first realize that, painful as it may be, seniority has no monopoly on wisdom and fraternal maturity. While many of our longtime members do ensure the proper atmosphere for growth and participation, some it seems have not been a member for 20 or 30 years, but for one year 20 or 30 times! It’s no wonder they are frightened of the hard-charging new member. Allen Roberts, in his absolutely must-read survival book, The Key to Freemasonry’s Growth, hits the nail on the head when he writes that the new member “soon learns that far too often his eagerness to team about Freemasonry is a detriment. His ability can keep him from being elected to office. . . . He will be warned by his friends to slow up or he will never become an officer. Consequently, many a good man will slow up so much . . . that they will look elsewhere to find an outlet for their abilities. “

To ensure survival of our fraternity, we must recognize and capitalize on the talented members we already have — irrespective of how long they’ve been a member. If a man displays potential, exploit his potential for his benefit and the good of the order. Let it be known that your Chapter is the place to grow, learn, participate and be recognized. If we take to heart the lessons of the Mark Master degree, and exemplify it within our Chapters’ activities, I assure you we will grow as a result. And, we’ll attract builders and crewman, not just joiners and passengers.

“A younger brother,” said Ray Denslow, “may study more earnestly and receive more light in Masonry as his reward. The Masonic vineyard is open to all, and he who works most diligently, even though he may come in at a later hour, will not find himself placed below those, who, although they may have come earlier, have not put heart and soul into the task. “ (From the 1952 Proceedings of the Grand Lodge of Missouri).

My Companions, we will increase our membership if we take care of what we already have … and realize that, indeed, many be called but few chosen. Let us ensure we put the Mark Master degree lesson to work and create an environment for growth within our Chapters. That energetic new member will not only bring his fellow Master Masons into our Chapters, but he may just be the one to guide and inspire the future growth of our time-honored institution.

Lee E. Taylor, G.H.P. (Germany)
Royal Arch Magazine Summer 1987 Vol 15 Number 10

Every Mason and practically every Royal Arch Mason knows full well the condition of our bodies, especially on the membership side of things. We are losing more members, typically, then we are taking in a year. It is that simple! It is however, more importantly, just as evident that we are losing a tremendous amount of leadership each year. Death is taking away Masonic leaders all too rapidly.

Every week on the Internet and the various list servers that I frequent, messages come in that some Masonic leader has passed away. Each week I read e-mails that another Masonic leader has entered the spiritual house not built with hands. During this past several months the Grand Chapter of Iowa lost three PGHPS. I am sure that other jurisdictions have suffered similar losses in the recent and not so recent past. With these losses, Masonry is losing leaders.

The three I am most familiar with were of course the ones from Iowa. These three PGHPs were very unique individuals, each with a different leadership style. Each was dedicated to Masonry in his own style and made a sizable contribution to Masonry in general, and the York Rite in particular. They were there as I progressed through the line to becoming and they each offered their leadership to me personally in their own way.

Charles Crocker was the first GHP to appoint me to a position in the Grand Chapter. He appointed me DDGHP and thus got me very active, for the first time in the GC. Dwayne Shalia was one of the men who I admired for his ritualistic ability and his quiet leadership role in every task that he undertook. Vic Folkers was the “loud” one, advising me on every move that I made, before, during and after I was in the Grand Line. Leadership comes in many forms and they certainly had three different styles.

These three Companions were not only PGHPS, they were active in every body they joined. I would imagine that together they served well over 100 years of Secretarial roles for the various bodies they belonged to. They served, but more importantly, they served well. Every Mason knows full well that the Secretary’s job can be and usually is the most demanding job in any Masonic body. In these jobs they filled the roles with the utmost care and with the detail that was needed.

We are losing members, we know that full well. I see and hear about Brothers and Companions dying all the time, but it took Iowa losing three before it sunk in to me that we are losing something more important than just members. We are losing leadership … leadership that is so vital to our organizations. Leadership that we must have to survive. We can take in new members, hopefully more each year than we are losing, but we must remember to take in leaders as well.

Leadership is such an intangible that you can’t put your finger on it, but you know it when you see it. In my opinion, you can’t make a leader. I believe that a leader is born and then the qualities are developed. Contrary to some popular theories out there, I believe you can only develop someone’s leadership abilities, not give them ability to do it. Masonry needs all the leaders it can find, we all know that. We need leaders with vision and foresight and the ability to step on a few toes in the process.

We tend to be a little wrapped up in what we ‘used” to do, making it hard for a true leader to function well in our organizations. A true leader gets tired of hearing “we’ve tried that before.” it is never mentioned that we tried it, but that was in 1957, and it is now 1999. Times change and we must be willing to let our organization change, where change is allowed, for future growth.

These three men who were willing to try new things and to look at what we might be able to do. They were willing to allow the future to enter our organizations where it was possible. Granted, they were willing in their own ways and styles, but they were willing. Two were willing to try anything while one, occasionally had to be shown that it would be all right. Yet, they were all leaders and leaders who were willing to do the right thing for Freemasonry. Freemasonry needs leaders … we are losing too many. It is time that each of us either begin to use our leadership abilities, if we have them, or help those with the abilities to develop them. If we are not leaders, we must become good followers (and goodness knows, we need them, too!). Our job is to help Freemasonry survive by finding the right leadership for the right situation. If we can do that, I believe we will help in the future development of the Fraternity. Remember, we don’t all have to be leaders to contribute, but we all have a contribution to make to leadership. Next time you are at a Masonic meeting … look around … Lost any leaders lately? I bet you have … what are you going to do about it? How will you help to replace Charlie Crockers, Victor Folkers and Dwayne Shallas of the Masonic world?

– Royal Arch Mason Fall 1999

It was a matter of great surprise to me when I was this afternoon informed by the committee of the Grand Chapter that I was to take part in the exercises of the evening. This surprise was increased when I remembered that on the floor of this Grand Chapter, as its officers and representatives, were men gifted, brilliant, and accomplished, known throughout the state, and whose names were as familiar as household words to Iowa Masons. But as the first Masonic lesson taught is obedience to the constituted authorities, it shall be my task this evening to speak to you briefly of the “Keystone of Royal Arch Masonry.”

The keystone is that which gives strength and durability to the arch; so that which imparts to Royal Arch Masonry its vitality and perpetuity may be properly termed its keystone. It is in the traditions upon which an institution is founded and the principles it is intended to inculcate that will be found the elements of its strength and perpetuity.

Each one of the Grand Masonic Bodies has been founded upon some remarkable epoch in the history of the race, and the chosen emblems of each one have come to represent, not only to Masons, but to the world at large, vital and enduring principles.

Ancient Craft Masonry is founded upon that memorable period when Solomon, the wise king of Israel, erected his temple to the living God, and the traditions, symbolism, and ritual of the craft may be traced to that period, so remarkable in the history of the race.

The square and compass, the distinguishing badge of Ancient Craft Masonry, is today typical of virtue, morality, and rectitude.

Tomorrow there will be gathered in your beautiful city some of the most distinguished men of this grand state, who are proud to wear upon their breasts the cross of the Templars.

This magnificent branch of Masonry is founded upon that period of the world’s history when the proudest and best representatives of the days of chivalry, at the call of Peter the Hermit, rallied round the standard of the cross to rescue the sepulchre of our Savior from the hand of the  Moslem.

The cross, which eighteen hundred years ago was to the civilization of that day what the gallows is to this ‑ the emblem of crime, dishonor, and ignominy ‑ is today the sign of the highest virtue and Christian civilization, the final token of the love of God for man, and the shrine at which the highest civilization of the day is proud to bow. As in the clays of old, when the waves of Galilee were madly tossed by the tempest, they recognized in the words of the lowly Nazarene the voice of their God, and were quiet, so do the mad passions of the human heart become softened and controlled by the grand principles of which the cross is the symbol; and it is recognized throughout the world as the token of redeeming love. So the keystone of Royal Arch Masonry has in its symbolism lessons important for civilization to learn.

Capitular Masonry, like its sisters, bases its traditions on a memorable period of human history. The history of the Jewish people is the most remarkable, interesting, and romantic of any race upon the face of the earth. From the time when for them the ten commandments were traced upon the tablets of stone by the finger of the Most High, down to the present, amid all their wonderful prosperity, their unparalleled suffering and unmerited persecution, their wonderful history has been a fruitful theme for the historian and an inspiration to the poet. It is upon one of the most memorable, and certainly the most pathetic, parts of that history that the traditions of Royal Arch Masonry are based.

You will remember that after the temple had been completed the city of Jerusalem was destroyed, and the temple sacked and leveled by an invading foe. The magnificent temple ‑ pride of the Jewish people, endeared to their hearts by the visible manifestation of the presence of their God ‑ was reduced to a pile of ruins; the holy vessels, the pride of their people, came into the possession of her foes, and the captive daughter of Judah was chained to the chariot wheels of her conquerors.

Nothing in the literature of the race, from the Iliad of Homer to the best productions of the nineteenth century, can equal in pathos and beauty the lamentations of the Hebrew poets over the destruction of the temple, the desolation of Judah, and the captivity of her people. They hung their harps on the willow, and could not sing the songs of their people in a strange land and as the captive of a foreign foe; but through all the sorrowing years of the Babylonian captivity, through all the desolation and sorrow that came upon them, the Jewish people never lost their love and reverence for their God, nor hope in the final deliverance of their race.

We can imagine the joy that filled their hearts when the captive prophet of the Jews interpreted for the King the meaning of the handwriting on the wall that foretold the downfall of their captors, and the deliverance of their of their race. What joy could equal that which inspired the hearts of this wonderful people when Cyrus issued his proclamation that they should be freed from their captivity to assist in re‑ building the city and temple of their God.

It is on the capture and destruction of Jerusalem, the years of their Babylonian captivity and the re‑building of the temple, that the traditions and principles of Royal Arch Masonry are founded. Its first great lesson is reverence for God, a lesson that reiterated from the first to the last step in Masonry. While the Mason institution is not intended to take the place of religion, it is intended to place its votaries upon the great cornerstone of all religion ‑ a reverence for, and a sense of responsibility to, the Most High.

From that wonderful history we also learn that, amid the desolation and sorrow that is so often the lot of humanity, it is our duty to place the most implicit reliance in the final triumph of truth and justice, and support ourselves under every affliction, with a realization that our lives and our fate are in the hands of Him “Who doeth all things well.”

We are also taught that every disaster and danger that besets our pathway will yield to patient and persistent effort, and though it may be our fate to work and search amid the ruins of our fondest hope, that patient work will bring from them fruits as a reward of our labor and a solace to our hearts.

Its tendency is to strengthen the bonds of friendship and brotherhood; and as no danger was so great, no difficulty so appalling, that it was not shared alike by the Jewish people in building the temple, so we are taught today that by the union of heart and hand in the great work of up-building society and advancing civilization of the we can best accomplish the work given us to perform.

May that God who was the trust and hope of the Jewish people through all their years of affliction, and who preserved His religion untarnished amid the captivity of His people and the desolation of their homes, inspire our hearts with the great principles and purposes of Royal Arch Masonry, that we may prove true to our profession and ourselves. If we do this, Masonry will be to civilization and society what the keystone is to the arch.

C. M. Harl
Installation of Grand Officers of the Grand Chapter RAM of Iowa at Oskaloosa, October 5th, 1887

The prosperity of Masonry as a means of strengthening our religion and propagating true brotherly love, is one of the dearest wishes of my heart, which, I trust, will be gratified by the help of the Grand Architect of the Universe.

“JESHUA, Zerubbabel and Haggai Those three ancient worthies who formed the First Grand Council and held their meetings in Jerusalem”.

As we listen to the opening of a Royal Arch Chapter in Maryland, we hear this repeated over and over, how many times have you considered just what it means. Were you the least bit curious about the origin of these characters, their names and their contribution to our craft? First let us study the three names individually.

JESHUA This name has been used throughout the Bible as the name of important places and people. It is a basic name in Hebrew history and appears with many different spellings. Some of which are Oshea, Joshua, JESHUA, and Jesus. The name indicates DELIVERER or SAVIOR and is used in connection with persons who eventually had a part in the deliverance and salvation of the people. We will limit our comments to three particular individuals who have had a particular influence on York Rite Masonry.

Moses was led to appoint Joshua, the son of Nun, as his successor during the final wanderings in the wilderness, and it was this Joshua who delivered the children of Israel into the Promised Land. His leadership role was military, political and spiritual.

JESHUA, the son of Jozaddek the High Priest, was the spiritual leader in the rebuilding of the temple, when the children of Israel were delivered from the Babylonish captivity. He shared the political leadership with Zerubbabel. He was probably born in Babylon during the Exile. He, being the logical successor in the Priestly line, was, we must assume, educated for the priestly task even in exile. As the spiritual leader, the Jewish people in captivity surely knew and trusted him. Since there was no government in exile, it is logical to believe that JESHUA had a great deal of influence in promoting the leadership of Zerubbabel during this return. To give us some idea of the number of people who were involved in this return, the house of JESHUA alone numbered nine hundred and seventy-three a small .house of only one priest.

ZERUBBABEL, “Son (male heir) of Shealtiel, Governor of Judah.” Actually he was the grandson of Jeconiah, a great grandson of Hezekiah, King of Judah. He was indeed a part of the Davidic line and as we see in the New Testament a part of the messianic line. Jeconiah had several sons; Shealtiel, Malchiram, Pedaiah, Shenazar, Jekomiah, Hoshama, Nedabiah. Pedaiah’s sons were Zerubbabel and Shimei. Zerubbabel was the father of Meshullam, Hananiah and Shelomith their sister. In Matthew we read that Zerubbabel begot Abiud. Thus we see that Zerubbabel was the nephew of Shealtiel, and that in the Old Testament, the male heir is always referred to as the son of his predecessor. The genealogy of Zerubbabel was through Abraham, David and after him we can trace to the birth of Christ. We cannot stress too greatly the importance of the messianic line of decent.

Zerubbabel was born in captivity, and being a Prince of the House of Judah, he was very probably afforded chances that other young captives would not have been offered. He was possibly a part of the Kings Body Guard. Let us remember how important royal blood lines were. In those days royal captives were considered royalty. Even in recent time we still find some of the European Royal Families in Exile still inter-marrying to preserve the blood lines.

As we well know, he was appointed first by Cyrus as the “Governor” of Judah and later by Darius. By this choice of a Prince of the house of Judah and working with JESHUA the High Priest, the people were eager to follow these men in returning to Jerusalem to rebuild the City and Temple. Zerubbabel was able to accomplish much in restoring the city and completing and dedicating the new temple.

HAGGAI was the first prophet of the restoration. His name means festal or feast. He was contemporary with Zachariah he was probably present at the destruction of the first Temple. He was a Levite, and as such was given special treatment during the captivity. He was an old man when he came back to Jerusalem with Zerubbabel to participate in the rebuilding of the Temple. Not much is known about him, except that which may be elicited from his writings. From the time and event descriptions, the book of Haggai is one of the most precisely dated books in the entire Bible. At one period there was a fifteen year lapse in the Work on the New Temple. During this period, the people had spent their time building homes, fanning and doing many other things, almost anything but doing God’s Business. They began to suffer crop failures, personal problems, bickering and fighting among themselves to a greater extent than usual. The Old Prophet encouraged them to repent and come back to God. Just twenty-four days after this encouragement, work was resumed on the Temple. Immediately their other problems were solved, and their needs were abundantly met. As we studied the book of Haggai, he referred to the “desire of all nations”, we still have this desire for the “peace that passeth all understanding.”

As we have looked at these three characters, we have found that they lived in the sixth century before Christ. They were a part of the Jewish nation in captivity. It was during this era Synagogue Worship began. This worship outside the Temple in Jerusalem was a new experience for the Jewish people. The governments had been overthrown, many of the political leaders had turned away from the worship of God, many of the people had been in captivity, the Temple had been destroyed, and confusion must have been the order of the day. Yet, with 0 of this, many of the people did repent and return to the worship of God.

As we continue our search for light and truth in York Rite Masonry, we see the importance of JESHUA, Zerubbabel and Haggai to our noble craft. Our Blue Lodges thread the Masonic allegory around the building of the Temple of King Solomon to, of course, represent the Temple of our present life. In Royal Arch Masonry, the allegory completes the erection of that temple, witnesses its destruction, and follows through to the building of a second temple, representing, as it does, the temple of our spiritual life. This leads to the contemplation of our relationship to the creator. As Solomon and the two Hirams labored to build the first temple, so we labor to build our present life. As JESHUA, Zerubbabel and Haggai laboured at the second temple, so we should build the foundation of our spiritual life.

One of the strange facts that surfaced as we studied the genealogy of Jesus, we found that from Adam to Moses, several instances were exhibited of changing names and personalities. As an example of this we find Abram becoming Abraham, and Jacob becoming Israel. From MOSES to the Birth of Christ, we find no distinctive changes in the names of those listed. With the selection of the twelve apostles, we find Simon became Peter, Saul became Paul, and with this we note that all study opens new vistas and other avenues to satisfy that curiosity and obtain a better understanding of our relationship to each other and to the great creator.

Bernie G. Owens (Maryland)
Royal Arch Mason Winter 1991

A correspondent writes to us for information relative to the words which are placed at the head of this article. He says: “In the Old Charges I find the following expression: ‘A Mason is obliged by his tenure to obey the moral law; and if he rightly understands the Royal art, he will never be a stupid Atheist, nor, an irreligious libertine.’ Now the word ‘libertine’ is defined as a man of licentious habits of life, especially in relation to the other sex, and the epithet ‘irreligious’ seems therefore to be tautological in the sentence, while there seems to be some confusion of thought in thus closely connecting libertinisms of conduct with Atheism in belief. Can you explain the difficulty?”

The only difficulty arises from the excusable error of our correspondent in looking at the modern, and not at the antiquated meaning of “libertine.” A libertine now signifies, it is true, a profligate and licentious person, but originally it meant a freethinker, or Deist. Derived from the Latin “libertinus,” a man that was once a bondsman but who has been made free, it was metaphorically used to designate one who had been released, or who had released himself from the bonds of religious belief, and become in matters of faith a doubter or denier. ‑ Hence “a stupid Atheist” denoted, to use the language of the Psalmist, “the fool hath said in his heart there is no God,” while an “irreligious libertine” designated the man, who with a degree lean of unbelief, denies the, distinctive doctrines of revealed religion. And this meaning of the expression connects itself very appropriately with the succeeding paragraph of the Charge alluded to by our correspondent. “ But though in ancient times, Masons were charged in every country to be of the religion of that Country or nation, whatever it was, yet it is now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves.”

The expression “irreligious libertine,” alluding, as it does, to a scoffer at religious truths, is eminently suggestive of the religious character of our institution, which founded as it is, on the great doctrines of religion, cannot be properly appreciated by any one who doubts or denies their truth. ‑ Miscellany.

The Masonic Review. ‑ 1853