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Cherokee Lodge
#66, F. & A. M.
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The following articles are courtesy of Dr. Gary Leazer.Do We Need a Masonic Theology?Freemasonary and the ChurchGary Leazer (pronounced "leisure") served almost fifteen years on the staff of the Southern Baptist Home Mission Board. After conducting the Southern Baptist Convention’s investigation of Freemasonry in 1992-93 and giving a speech to the Southeast Masonic Conference in Atlanta in August 1993, he was forced to resign from his position. An ordained minister, he continues to be active in churches through his Center for Interfaith Studies, a tax-exempt, non-profit organization he founded in 1994, and is an adjunct professor of religion at Shorter College in Rome, Georgia. He is the author of Fundamentalism and Freemasonry: The Southern Baptist Investigation of the Fraternal Order (no longer in print) and co-author of The Takeover in the Southern Baptist Convention. He also publishes two quarterly newsletters: the CIS Masonic Report and the CIS Interfaith Report.Leazer received his doctor of philosophy degree from Southwestern Baptist Theological Seminary in Ft. Worth, Texas. He is a Vietnam Veteran, having served in the U.S. Navy from 1965-69. After over five years of studying the Masonic fraternity, Leazer was raised a Master Mason in Clarkston Lodge #492 in February 1997. He is a 32° Scottish Rite Mason in the Valley of Atlanta, a member of the Atlanta Masonic Club, the Georgia Lodge of Research, the Missouri Lodge of Research, and the Scottish Rite Lodge of Research. He is a member of Mt. Zion No. 16, R. A. M., and is an honorary member of the Knights of St. Andrew in the Valley of Wichita (Kansas). He is a member of the Masonic Information Center’s steering committee in Silver Spring, Maryland. This center was begun by the late John J. Robinson to respond to charges from Masonic critics. He continues to speak to Masonic groups across the country and in Canada. He was named 1999 Fellow by the Maine Lodge of Research. During 2001, he is serving as junior warden of his Lodge. He and Mrs. Leazer have two children, David and Sonya, and live near Stone Mountain, Georgia. He may be contacted at P. O. Box 870523, Stone Mountain, GA 30087-0014; tel. 770-979-1687; email: Gary Leazer
Do We Need a "Masonic Theology"? By Gary Leazer I recently read an article in a journal of a well-known Masonic research society in which the author argued for a Masonic theology to explain the beliefs of Freemasonry. I wish to respond to the author as his article raises many questions of immense personal importance to all Masons. I agree with the author that Freemasonry is based on a belief in God. It is a requirement of all Masons. However, Masonry does not define who God is, but allows each Brother to define God as his faith dictates. That does not make Freemasonry a religion nor require a theology.
Call for a Masonic Theology The author calls for a Masonic theology which is not identified with any religion. In fact, that would be another religion. "I’m challenging Masonry to identify its own theology of religion without identifying with any one religion." That is what our critics have been claiming we are — another religion. If we do this, the Ankerbergs, the Hollys, the Deckers, will win by default. The author says he sees no conflict between a Masonic theology and the theology of Baptists or Roman Catholics. He obviously does not understand Baptist or Roman Catholic theology. Both faiths are very strict in what is acceptable belief. Would the author ask a Muslim to give up his belief that Muhammad was the last and greatest prophet or a Christian that Jesus Christ was God in the flesh? These are fundamental beliefs of each of these faiths. Which of these Masons would be required to give up his faith — or would both be required to do so. These beliefs are, after all, divisive. The role of the pope in Roman Catholicism is not up for discussion. In fact, Orthodox Christians and Roman Catholics split over this very issue in the 11th century and still have not been able to make the first step toward resolving this split in over 900 years.
Where Would We Begin? The author does not develop a theology or belief about God in any significant way. He proposes that a Masonic theology begin with a blank slate, a tabula rasa [philosopher John Locke argued the mind is an "empty cabinet" into which "experience" is to be added to develop intelligence] in which faith is developed to include all others. Religious beliefs would be critiqued by Masonic theology. No one religion could criticize another. Would Christians be required to give up evangelism and Muslims to give up dawah, the sharing of Muhammad’s teachings? Would I be required to give up my personal faith as a Baptist because my faith has certain essential statements of belief that are not shared by all others? He speaks of a Mother God. Mormons would approve of such a belief, but not Orthodox Christians, Roman Catholics or Protestants. Muslims definitely would not approve of such a belief. He speaks of "a Father God manifestation, which is not only a New Age but a very Age Old aspect of universal spirituality." From my study of the New Age Movement, God is usually seen as an impersonal force that is present everywhere and in everything, not a personal God who has entered into history. The author sees "pluralism within Masonry" as a negative. I see it as a strength, just as I see the pluralism in our nation with its thousands of different faiths as a strength. Our nation was founded by the desire for freedom, including religious freedom, and it has worked well for over 200 years. If we develop a Masonic theology, will we hold seminars to teach candidates about our theology and then test them on those beliefs before we vote whether to accept their petitions? What will we do if a Mason cannot accept the proposed Masonic theology? Expel him. Would a Christian candidate still take his oaths while resting his hands upon the Holy Bible, or will some other book be used which will not offend another candidate? Or would we, as happens in most court rooms today, simply not use a Holy book when witnesses are sworn in before testifying? Would we rewrite all Blue Lodge, Scottish Rite and York Rite rituals to remove references to the Holy Bible? Will we drop the symbolism of King Solomon’s temple in our degree work? What about Hiram Abif, a character in the Hebrew Scriptures (the Christian Old Testament).
Theology is Divisive Theology is, by its very nature, divisive. There is simply no way to develop a Masonic theology that would be general enough to satisfy everyone. In fact, a Masonic theology could not be developed that would satisfy more than a very small minority of Masons today. Creating a Masonic theology would bring a conflict of beliefs that would make the feud in the Southern Baptist Convention seem like a Sunday School picnic. Masons don’t want to be told by anyone what they have to believe. We stress to a new Mason that he must study and learn what Masonry is for himself. Is that going to change? Will we be required to believe a Masonic theology or will we be free to continue believing theology of our chosen faith? Would we be expected to be members of two faiths — two faiths that certainly would be in theological conflict? I know of nothing that has caused more argument and division among people who supposedly worship the same God as has "religion." Churches has split over which translation of the Bible to use; whether Jesus will return before, during, or after the tribulation which some believe will occur before the rapture; or whether there will be a rapture at all; what are the ordinances or sacraments of the Church; whether to use wine or grape juice (or water as is the Mormon practice) in the sacraments; whether only the clergy can drink the wine or may the laity do so; what day of the week to worship (Saturday which is the Sabbath, or Sunday which is the Lord’s Day); and then there are a whole bunch of social issues such as ordination of women, homosexuality, racial reconciliation; the list is almost endless. The Christian Church has not been able to resolve these differences in 2,000 years. Add in the immense differences among the world faiths. How can Freemasonry do what nobody has been able to do since man first walked on the face of the earth? I have been involved in formal dialogues with Roman Catholics, Jews, Muslims, Buddhists, and other faiths. Some of the dialogues, usually held once or twice per year for one-two days, went on for five-six years. At the conclusion, we often came to the conclusion that we would agree to disagree, but remain friends. I may disagree with beliefs held by Brothers in Lodge, but we remain friends. I even disagree with many Baptists within my own denomination — and they with me. That’s okay. The author criticized the late John Robinson, who he said, introduced his own Protestant theology into his defense of Freemasonry. I maintain that it is impossible to separate our personal faith, if it is important to us, from our daily life. Our faith enters into decisions in the voting booth, what movies we watch, even who we marry. A Baptist is still a Baptist when he sits in Lodge. A Roman Catholic is still a Roman Catholic when he sits in Lodge. A Jew is still a Jew when he sits in Lodge. However, out of respect for another’s faith, we do not bring up religion during the Lodge meeting. We meet "on the level." This practice has brought harmony to our Lodges — certainly more harmony than is found in the religious world. Why should we risk causing disharmony?
Conclusion Developing a Masonic theology to satisfy everyone would be impossible. It would be divisive as men would be expected to choose between their faith and a Masonic theology. One’s personal faith is intensely personal and would not be easily give up to adopt a Masonic theology. I would never renounce my faith. Our critics would have "a field day." And Freemasonry would lose — and probably die. We permit Masons to freely express their opinions — and many have done this to our critics’ delight. We must bury the idea of a Masonic theology once and for all. It is a bad idea. n A Sermon by the Reverend J. G. Hughes Pastor of the South Broad Street Baptist Church, Rome, Georgia The following is a sermon preached to Cherokee Lodge No. 66, F. & A. M., and the Masons of Rome by Reverend J. G. Hughes, pastor of the South Broad Street Baptist Church in Rome, Georgia. It was printed in the March 1911 issue of The Masonic Herald, a Masonic periodical privately published in Georgia from 1894 to about 1925. This is courtesy of Dr. Gary Leazer. "Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious oil upon the head, that ran down upon the beard, even Aaron’s beard; that came down upon the skirt of his garments; like the dew of Hermon, that cometh upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore." — Psalm 133. I feel it needless to assure the Masonic brethren present this morning of a most cordial welcome. I trust that you already feel a welcome which no words could express. We are honored by your presence, and trust that our coming together as a church and lodge may be mutually helpful. On such an occasion as this it is natural for us to think of the church in the light of Freemasonry, and of Freemasonry in the light of the church. Accordingly, I have decided to speak on the subject — "What the Church May Learn from Freemasonry, and What Freemasonry May Learn From the Church." The word "church" I use in a sense broad enough to include all the various denominations represented here this morning. But it must be borne in mind that what I have to say will apply more to some sections of the church than to others, and more to the church in some places than in others. Can Anything Be Learned? The question may arise in some minds: Is it possible for the church to learn anything from Freemasonry, or for Freemasonry to learn anything from the church? So far as the teaching and work of the church and Freemasonry are coextensive, I do not know that the ideal church can learn anything from, or teach anything to, the ideal Masonic lodge. But there are many things which the church, as she actually exists, may learn from the ideals of Freemasonry; and there are many things which actual Freemasonry may learn from the ideal church. In discussing this subject, I shall not try to please you, though I shall try not to give needless offence. My paramount object on this occasion, as in all my preaching, is to say those things which will make us better men — better church members and better Masons. Coming now to the question: What the Church May Learn from Freemasonry? I would say that, for one thing, the church may learn from Freemasonry to make membership mean something. This may be done in several ways. One is by care in the reception of members. Before a new member can be received into a Masonic lodge a committee must to appointed and time taken to investigate his character; and, if found unworthy, he is rejected. But during all the years that I have been in America I have not seen a single applicant for church membership rejected. As a consequence of our careless and slipshod methods we get large numbers of unfit persons into our churches; and every now and then we have what we call " A Back-Door Revival," when we withdraw fellowship from those whom we should never have received. But, in the meantime, having these persons on our church roll lowers the value of church membership; so that it is no recommendation to say of a person, he is a member of the church. Another way in which the church may learn from the lodge to make membership mean something is by mutual helpfulness. Those who know anything about Freemasonry at all know that it stands for mutual helpfulness among its members. A poor, distressed Mason may call on a brother Mason for assistance, and that brother is under solemn obligation to assist the one in distress to the full extent of his power. I was speaking to a brother Mason, who is also a brother minister, on this very point this morning, and he said: "If you were to come to me in the middle of the night seeking assistance, I should get up without hesitation and help you because you are a brother Mason. If you were not a Mason I would help you because you are a brother in the Lord. But, the general run of church members do not assist their fellow church members as Masons assist fellow Masons." We all know that this is true. Masonry Means Something at the polling booth, and in the store, and in the office, and on the streets. Not only Masons, but their wives and families receive benefits from the Masonic order. This morning a friend of mine told me of a lady who left Nashville, intending to go to Florida; but, by mistake, she took the wrong train. When the conductor came around, she learned of her mistake. She had a ticket to Florida, but she had not enough money to pay the expenses incurred by her mistake. She stood up in great distress and asked: "Is there a Master Mason on this train?" Before my friend could get to her, several other Masons had relieved her distress. My friend asked her if there was anything that he could do for her, but she thanked him and told him that she had received all the assistance she needed. My friend said he never saw so great and sudden a change come over any person. A minute before, she had been filled with distress and grief, now she was filled with joy and contentment. Masonry means something in a practical way. And church membership should mean no less. In the Word of God we are commanded to "do good unto all men, especially to those who are of the household of faith." Another lesson that the church might well learn from Freemasonry is to love brethren who differ from us in religious belief. The Masonic lodge does not break down the wires which separate us from one another in creed, but it takes the Barbs Out of the Wire In this respect the lodge sets the church a good example. We have not forgotten the acrimonious debates that were so common between contending religious parties a few years ago. But we are glad to notice that a change is quickly taking place in this regard, and different denominations are being drawn closer together in the bonds of brotherly love. For this desirable change, Freemasonry is largely responsible. Another lesson, which the church may learn from the Masonic lodge, is loyalty to the institution. You seldom or never hear a Mason speak disparagingly of his lodge. Would that I could say the same of the church member in regard to the church! Not here, but in other communities where I have lived, I have known churches in which there was hardly a member who did not run down his church. The fact that the church has suffered such internal strife and calumination1 and yet continues to exist at all is, to my mind, good evidence of her superhuman origin. I confess to a secret admiration of the old woman who made it the rule of her life to say the best she could of everybody and everything. One day a person said to her: "I believe that you would find something good to say about the devil." "Well," she replied, "you must admit that he is a very industrious old fellow." The story is old that many years ago a man, followed by another man, walked down the streets of Jerusalem. Seeing a dead dog lying by the roadside, the former person observed aloud: "What Pearly Teeth He Has!" The latter, overhearing this remark, said: "That must be Jesus Christ." The story is very suggestive. I believe that the Christ spirit will lead us to see the best that there is in everything. Then the church may learn from Masonry lessons in applied charity. We admit that it is the duty of the church to care for the widow and orphan, the poor, the destitute, the afflicted. But we must also admit that the church has not attended fully to her duty in this regard. This has left the field open for other organizations to step in and do the work. If the Masons, and the Odd Fellows, and the Knights of Pythias, and the Woodmen, and the Y.M.C.A., and the Salvation Army, and other organizations step in and take up the work that the church has neglected, the church has no reason to complain that these organizations are usurping her place. Rather, she should cooperate with them and rejoice that the work is being done at all. I bid Godspeed to every fraternal and benevolent organization that is working for the uplift of men. There are many other lessons that the church may learn from Freemasonry, but I must pass on to the other phase of my subject: What Freemasonry May Learn From the Church Here I shall mention only two things — but they are of the utmost importance. First, the lodge may learn from the church the value and importance of religious convictions. The best members of our churches and Masonic lodges are the men who have the deepest religious convictions. As Masons we believe in God, and the Bible as the revealed will of God. Let me read you one of the main principles or Landmarks of Masonry "The law of God is the rule and limit of Masonry." As Masons, we recognize that the only ground of moral obligation is God; the atheist cannot become a Mason, because he has not moral principle that would bind him to his obligation or to keep inviolate the secrets of our order. Apart from the revealed will of God there can be no such thing as morality. If we deny the existence of God, and reject the Bible as His law, we are forced to conclude, with Bolingbroke1 that "Right and wrong are mere quibbles of the imagination." Herbert Spencer2, in his "Data of Ethics," holds that which contributes most to the sum of human happiness, and not the will of a Supreme Being, should be the governing principle of our lives. I protest that there can be no morality in theory or practice based upon such a principle. The question, which naturally arises, is: What obligation is any man under to seek happiness rather than unhappiness? Apart from a sense of obligation to a moral Lawgiver there can be no moral obligation. The second lesson, which Freemasonry may learn from the church, is the value of religious impulse. This book on Masonry which I hold in my hand has on the cover a picture of the square and compasses, but there is not G, No All-Seeing Eye no Bible, nothing symbolical of God. That is a serious omission. We can have no square and compasses except as we get them from the Word of God. And if we had the square and compasses we should be unable to use them without the power of God. How is a man to use the compasses to circumscribe this conduct and to keep his passions within due bounds apart from that "Power not ourselves which make for righteousness?" Or how shall we square our conduct with our fellow men if the fear of God is not before our eyes and the love of God in our hearts? We need the power of God-consciousness before we can ply the tools of our craft. Nothing can fill the soul with power like a realization of the presence of God. A modern writer has said that the religion of the future will consist of these three elements: Deepest reverence for the moral worth; tenderest pity for human frailty; and a belief in the ultimate perfectibility of human nature. It is very beautiful to theorize about these things, but the practical question is: How are we to bring them about in real life? I once heard Rev. J. H. Jowett of Birmingham, England, say that he sometimes received catalogues from seed merchants, which contained beautiful cuts of flowers. But the problem, which confronted Mr. Jowett, was — How to Grow Them, and in such an atmosphere as that of Birmingham. Birmingham is in the heart of "The Black Country" and it was simply impossible to raise such flowers amidst the smoke of the surrounding furnaces. It is one thing to produce beautiful flowers on paper but another to produce them in real life. So we may write and talk of virtues and graces, but the questions is how to grow them in such a moral atmosphere as that in which we live. The power of God, and that alone, can accomplish the desired result. "I am not ashamed of the Gospel of Christ, for it is the power of God unto the salvation of everyone that believeth." I have it in my heart to pronounce a eulogium3 upon the Masonic lodge and upon the church. But that is not really necessary. A more eloquent eulogy that I could pronounce is the work you are doing. As a result of this service I trust that both lodge and church will do better work — and more of it. Let me say a word in closing to the Masons. Speaking on behalf of the church, I want to say that we need you. You have stood by us in the past in our struggles against the saloon, the brothel, and the gambling den; to you is due largely the carrying of prohibition for our State. We need you now to assist us in the enforcement of law; and we shall need you yet more in the future. The forces of evil and of righteousness are gathering for a terrible conflict, A Great Armaggedon4 and we shall need to present a solid phalanx to the foe if we are to be victorious. Shoulder to shoulder let us march right up to the throne of God. Now let me say a word to the church members. I speak as a Mason; and I am proud to wear my apron and button on this occasion. As you need us, we also need you. We look to the church for recruits. We cannot receive the atheist or the drunkard or the sot until the church has first rescued them from unbelief and sin and made suitable material to build into the Masonic temple. We need your religious convictions; we need your God, your Bible, and your cooperation in our work. In the words of Ruth to Naomi, the church might say to Freemasonry and Freemasonry to the church: "Entreat me not to leave thee; for whither thou goest I will go; and where thou lodgest I will lodge; thy people shall be my people; and thy God, my God." Notes: 1 Lord Bolingbroke (1678-1751) was an English politician, philosopher and deist. Deism is a philosophy that says God created the universe but now allows the universe to continue without His direction involvement. Bolingbroke’s deism is seen in this quote which implies that there is no moral law beyond the individual. Rev. Hughes rejects Bolingbroke’s deism. 2 Herbert Spencer (1820-1903) was an influential philosopher who believed that evolution or progress would bring mankind to happiness and perfection. He advanced the theory of evolution before Charles Darwin published his Origin of Species in 1859. Rev. Hughes rejects Spencer’s philosophy. 3 "eulogium" is a speech or article of praise. 4 Armageddon is mentioned in Revelation 16:16 where John the Apostle spoke of a final battle between good and evil. |