Making the Most of the Masonic Catechism

Bro. Chuck Dunning

In Bro. Robert Davis’s recent TLP article, “What Came You Here to Do?”, he reminded his readers of one of the first and most important questions and answers we encounter as Freemasons. Many of us have fond memories of learning the questions and answers required to prove our proficiency in one degree before moving on to the next – our Masonic catechism. At the very least, it provided opportunities for us to meet and sit with more experienced and knowledgeable brothers in the Craft. In most cases, these opportunities included taking time to learn more about each other, and even to bond as men with shared values and intentions. In somewhat fewer cases that I know of, these sessions involved discussions about the historical content and meaning of the questions and answers.  In the rarest cases, teachers have actually challenged their students to think deeply about the symbolic and philosophical dimensions of the catechism, its allegorical allusions to the work of Masonry that we identify when we answer why we became Masons and what we came to do. This last way of working with the catechism is precisely what Bro. Davis demonstrated in his article. Yet the rarity of such contemplation actually occurring in our lodges begs some important questions.

1.     Why isn’t the catechism used as a platform for actually developing deeper insight into the teachings of Masonry, and the ways those teachings are meaningful to us as individuals?

One reason that seems obvious for this lacking is that the teachers simply haven’t been taught to do it; it isn’t part of the tradition of advancement in most lodges.   Therefore, even if the idea of doing so occurs to anyone, it gets pushed aside because it is considered unnecessary to, or even distracting from, the new Mason’s advancement to the next degree.   Of course, this points to an underlying assumption of what it means to advance in Masonry, and that assumption is that it is mostly about getting through the degree ceremonies as quickly as possible in order to be a full member of our fraternity.

A second reason is undoubtedly that many teachers don’t feel prepared to facilitate such a process.   To begin with, they have no personal experience of it from their own advancement.  In addition, they may not understand the value or the methods of encouraging others to think about symbolism and philosophy.  Similarly, they may also be uncomfortable with a process that is actually more about helping a brother explore and clarify his own questions and understandings than simply memorizing the right words.   These issues indicate that, all too often, the highest aims of Masonry taught in our rituals aren’t the actual priorities of the way Masonry is practiced in our lodges.  In short, our behavior suggests that we aren’t primarily concerned with transforming ourselves and each other into more intellectually, emotionally, and behaviorally virtuous men. 

2.     What is being missed by not using the catechism in this way?

Perhaps by now it is obvious that the shortest and most direct answer to this question is that we are missing out on Masonry itself!  We aren’t really doing Masonry, not really being or even becoming Masons, craftsmen of Wisdom, Strength, and Beauty.  We’re just talking about these things in very grandiose and flowery ways, almost as if the whole thing is a big joke, a farcical façade over less noble, less demanding, and less rewarding purposes.  If we want to get more specific, all we have to do is review our rituals and catechisms, taking note of all the personal, moral, social, and spiritual benefits they literally and figuratively suggest. The less we do Masonry, the less we unfold everything it holds in waiting.

3.     What can we do to encourage getting the most out of the catechism?

To begin with, individual Masons must recognize the opportunities provided by the catechism.  Next, they must understand the value of those opportunities.  Then they must commit to take advantage of those opportunities for themselves and ensure them for their brethren.   Enough brothers making such a commitment can change the culture of a lodge, a district, or even an entire jurisdiction. 

In a culture that makes the most of the catechism, brothers talk to each other about the important opportunities it provides for attaining deeper insight into ourselves, our fraternity, and our lives outside the lodge.  We emphasize, celebrate, and reward the depth of one’s catechism experience rather than the speed and accuracy with which one performs rote memorization.  Every question, every answer, no matter how simple it seems, is actually taken as a veil that conceals as well as reveals Masonic light.  We seek and exchange practical tips on how to facilitate such processes instead of simply providing lecture and repetition of the questions and answers.  We support our brothers in exploring the very poignant questions and possibilities raised by the words of our rituals.   We bare our souls and listen carefully to each other, and share our struggles and our successes in becoming more virtuous men. 

4.     When will we start doing it?

Yes, when?

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What Come You Here to Do?

BY: ROBERT G. DAVIS, 33*, GRAND CROSS

Photo by: Colin Frankland

What come you here to do?

My Brothers, this is one of the great questions in all of Freemasonry!

As those of us in the fraternity know, it is actually one of the first questions we ask an Entered Apprentice Mason in his first catechism lecture.

The earliest ritual reference of which we have record is Prichard’s Masonry Dissected, published in 1730. I have read all the early ritual exposures and I can assure you this question and the subsequent answer given to it is not commonly found in the pre-Grand Lodge or early Premier Grand Lodge era ritual workings. In fact the answer appears in no other English ritual exposure from 1696 to 1769. In the single ritual text in which it does appear, the answer is given thus:

Not to do my own proper Will,
But to subdue my passion still;
The Rules of Masonry in hand to take,
And daily Progress therein make.

It is possible this particular catechism was used in early Operative Masonry because it is a didactic memory technique for learning. And this method of learning (using rhyme) dates centuries earlier than even the Regius Poem, (c. 1390),—purported to be the oldest didactic in Masonry. It may have also originated in 18th century continental Masonry, but again, there is no other reference to the question and its follow up answer in any other English ritual exposure from 1696 to 1769.

In a 1738 French translation of Prichard’s exposure, we find it once again. This time the question is worded What do you wish to do here?; and the answer given is; I do not inspire to follow my will, but rather to subdue my passions, while following the precepts of the Masons and making daily advancement in this Profession.

And then there is a 1745 French exposure entitled “The Broken Seal” where we find the questionWhat do you come to do here? With the answer; To conquer my passions, subdue my desires, and to make new progress in Masonry. 

It appears the consistent theme in each of these exposures is that the primary task of an Entered Apprentice is to subdue his passions and then, using the lessons of Masonry, to make progress in his life.

Now, the first thing almost every Mason will notice is that the answer given in the old catechisms is not the answer taught today in the ritual workings of our contemporary lodges. In fact, I would suggest that today’s answer has a much deeper meaning. It was developed during the early 19th century; when Masonry was a far more philosophical than moral undertaking. It commonly goes something like this: What come you here to do?

To learn to subdue my passions and improve myself in Masonry.

The interesting question is this: Are there any commas in this sentence? I think that there are. I think if the answer was actually written in most Masonic monitors, it would look like this:

To learn, to subdue my passions, and improve myself; in Masonry.

If I am right, then there was a new admonition added to the task of an Entered Apprentrice as the philosophical integrity of our Craft ritual expanded; namely—that he first learns.

And I think this changes everything!

To learn is to acquire knowledge; to acquire knowledge of a subject or skill as a result of study, of experience, or teaching; to receive instruction; to find out about, or discover; to be informed of, or learn about; to teach or inform a person of something.

We have to learn there is a moral imperative, for instance, before we can subdue our passions; we have to study Masonry before we can understand it. We have to discover there is an allegory before we can interpret it. We have to be informed of its history before we can comprehend its societal relevance. We have to detect its symbolic associations before we can grasp its spiritual nature. We have to contemplate its meanings before we can experience its insights. We have to be informed of its rules and laws before we can act within the due bounds of fraternity. We have to understand the meaning of manhood before we can grasp the unique power of fraternal association. 

We have to learn before we can improve ourselves. And we are taught as Entered Apprentices, we cannot improve ourselves without first subduing our passions--without releasing ourselves from our own ego so that we can feel the brotherhood of man. And we learn as Fellowcrafts that we have to overcome and go beyond the human senses, we have to transcend the logic of human education, we have to journey beyond the paradigms of human awareness, we have to surpass even inspiration and insight, go beyond all the powers and properties, the sciences and senses of man to erect our perfect ashlar; to get in touch with divine truth--which is metaphysical—it surpasses human understanding. Then, as Master Masons, we learn that we have to finally overcome ourselves before we can achieve peace and harmony within ourselves, and in our lives.

The bottom line of Masonic teaching is that, through the journey of our degrees, we learn that Divine truth can’t be understood by the human agencies of education, or dogma, or rationale thought, or by the evidence of the senses—it has to be perceived directly. And, my Brothers, it enters into us by the path of initiation.

All of this is pretty heady stuff. Men come into Masonry to learn to improve themselves. If they are coming here for any other reason, then we are failing to represent with honesty what our organizational purpose is. Men come to us to learn. The lodge is the receptacle, the personal space, the sacred environment that will either facilitate their learning, or prevent it.

To me, this brings up another question for all of us: Which kind of facilitator is our lodge?

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Getting to the Big Picture

BY: ROBERT G. DAVIS, 33*, GRAND CROSS

I attend a lot of Masonic meetings throughout the country; have personally got to know hundreds, perhaps thousands, of men. For decades, I have watched men go about the daily activities of being Masons, whether in their conduct of lodge business, performing degrees, participating in statewide and national conferences, giving community service, or just hanging out together as men. I pay particular attention to how Masons do things together and relate to each other in their conversations. I observe these things because we claim, as Masons, that we are supposed somehow to be different than the rest of the world of men.

The theory is that, through our unique experiences of joining, we have a different insight about the inner nature of things. We have been transformed as human beings.

It’s hard to explain to someone on the outside what it actually means when we say we have been transformed—that Masonry is a transformative art. In what ways are we actually changed by our experience of becoming, or being, Masons? Sometimes it is easier to answer these kinds of questions with other questions.

What would it be like to live your life as a work of art? To think of your life as a masterpiece in progress. To build your own temple which is your life. That is what our building image is all about in Masonry. How would you shade it, mold it, shape it into whatever it is that you think would be an absolute ideal for your contribution while you are here on this planet? What should be the unfolding of your humanity? What is it you would really like to have said about yourself? Whose life would you look at and say; “that is what I would like to have said about me. That is the right example for me.”

I suppose these are just other ways of asking the age-old questions: Who am I? Why am I here? What am I supposed to be doing? But these are the central questions in Masonry.

Most people, at some point in their life, wonder what constitutes real success in life. Is it the creation of wealth, property, or assets? Is it to be popular, or to serve others, or to have abundant amounts of free time? Is it to be blessed with a loving family, close friends, and lasting relationships? I imagine all of these things have to do with our perceptions of success. Certainly, they all “feel” like success to me. But Masonry suggests we take a slightly different approach to how we think about success. It’s all very personal. If it could be described with words in a "first-person" context, it might read something like this:

As a Mason, I wish to consciously create a sense of what I am here for. How I’m going to live my life that I have, doing it in service to others, affirming a sense of spirituality about myself; and maintaining a sense of compassion and caring and love and decency for others that I meet. Treating conflicts and difficulties that come my way not as something I have to conquer or overcome, but as opportunities to see how I, as a human being, may transcend these things. And, in the practice of living, not to use hatred or anger and bitterness in beating someone down in order to get where I want to be. 

That's a pretty good start toward living a respected life. If we focus our thoughts and actions in a direction that enables us to feel at peace with ourselves and the world, it would be difficult to argue we have not been successful. Freemasonry facilitates how we look at and respond to life to achieve such success. For example, it teaches us how we go about making our life unfold as the universe unfolds, with a real sense of perfection, harmony, and peace without abdicating our usual role in life. We learn that such balance is indeed possible and attainable. I should think such an ideal would have wide appeal. I know it appeals to thoughtful Masons because it is a recipe for success.

In fact, I think it is a lesson that’s been told for centuries. It’s an attitude of knowing that we truly are spiritual beings, even while having a human experience. And we make the quality of that experience available through our thoughts—our mind—through our divine connection.

Freemasonry does not concern itself much with the labels of society, politics, or religion; rather we talk about kindness, and love, and forgiveness, and gentleness of spirit. Our teachings admonish us to understand that we are all connected in a divine way, so the real goal is to determine what it takes for us to get to the big picture—what does it take for us to change so we can always feel harmony and balance in our life?

The answer, of course, is different for everybody. But that’s not the point. The path to the big picture may be different for everyone, but the understanding has to be that the big picture is there and its availability is there for everyone.

We call this big picture Masonic Light, which simply means the awakened life.

Freemasonry transforms men through the process of its initiatory experience, by the repeated liturgy of its ritual, and by its many associations with the ideals of manhood. It enables us to get in touch with that part of our psyche which allows us to become transformed--to get in touch with our mind, to experience the metaphysical--to truly practice the big picture and know in our heart and soul there is more to life than what our body experiences. There is something underneath life that gives it purpose; that works, and has a lesson for each of us. It reveals to us that every experience is a teacher. Everyone we meet is a teacher. We are all students of life. And even when our life is in turmoil, there is an underlying law that will bring us harmony. There is order, even in chaos.

My observations of Masons everywhere lead me to suggest we all tend to have the same sense of reverence with everyone else in the fraternity. Maybe this happens because our ritual experience enables us to become more acceptable to love. We understand we are one and the same as brothers. We begin to treat our fellows with the same respect that we want for ourselves. We recognize they are, in the overall scheme of things, a mirror of us.

We come to realize that what people think about expands. And we always have a choice. We can concentrate on the negative, let our passions rule, be judgmental of others, feel hate. And we can be assured these negative feelings will expand in our own minds, and to our circles of friends. Or, we can be brothers, feel brotherhood, take our duties and obligations seriously, and convert what we feel to others. It is a great truth that the collective consciousness begins with each one of us.

As Masons, then, what we believe and think about as Masons expands. If we want to make men better, we must believe that that will really happen when men become Masons. If we want to bring brotherhood to the world, we have to believe that brotherly love will be experienced and understood by everyone who enters the fraternity. If we want to make the world a better place, we have to believe that we can make a difference in it with our own life. If we want people to know that Freemasonry has great value today, we have to believe that it is relevant in our own hearts, and can be as real in theirs.

The Sufis said; “If you don’t have a temple in your heart, you will never have your heart in a temple.”

Freemasonry is about having a temple in your heart.

So our message to the world is really very simple. If we but keep our character, our morals, our ethics, and our reputation as fraternal men as pure as our Masonic teachings would have them, then we can’t help but be successful. It is nothing less than our journey into the unknown to discover our relationship to the big picture—our own awakened life.

That is a pilgrimage worth making. Because it is right—and right expands.

________________________________________

THANK YOU FOR READING THE LAUDABLE PURSUIT!

IF YOU ENJOYED THIS PIECE, PLEASE FEEL FREE TO SHARE IT ON SOCIAL MEDIA SITES AND WITH YOUR LODGE.

For more information on Wor. Robert G. Davis Please: CLICK HERE

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