WHAT IS AN INTENDER

WHAT IS AN INTENDER?

The term "Intender" comes to us direct from the old operative Lodge of Scotland. More than 119 years before the first Grand Lodge was formed the Intender was an important official in the Lodges in Scotland, entrusted with the instruction of new candidates. At that time the word "intend" meant: to stretch out, extend, expand, increase, intensify. Therefore, the Intender was a faithful companion and teacher whose duty it was to stretch out, extend, expand, increase, and intensify the knowledge and understanding of the younger craftsman in the Science of Masonry.

The Schaw Statutes, an elaborate code of organization first drawn up in 1598 by William Schaw, Master of Work and General Warden of the Masons of Scotland, are found in the minutes of the Lodge of Edinburgh (Mary's Chapel) No. 1. These Statutes provided that an Intender be chosen by each new Fellowcraft, while the Lodge of Aitchison's Haven provided Intenders for both new Entered Apprentices and new Fellowcrafts. In time the office of Intender became so important that the youngest Master was chosen for this exacting service.

In recent decades the emphasis has been changing from merely producing Masons proficient in the rituals to that of producing educated Masons – Masons who not only love their ritual and know how to present it effectively, but who also have an ample knowledge of the background, the aims, and the purposes of the Fraternity. It is here that the Intender becomes an important factor in developing an intelligent membership and a capable leadership to sustain and advance Freemasonry throughout the coming ages.

PURPOSE OF THE INTENDER PROGRAM

The Intender Program has but one major objective; to teach the fundamentals of Freemasonry to every candidate, so he may become a Master Mason in fact as well as in name. It's as simple as that!

Please note particularly the word fundamentals, for this Program does not go beyond those elements which are basic to our Craft, i.e., the principles and practices with which every Craftsman should be familiar if he is to bear with honor the proud title of Master Mason. It is not the purpose of‑the Intender Program to produce Masonic "scholars" or to give the candidate advanced Masonic education. It seeks to have him understand the Masonic way of life, that he may properly conduct himself as a Mason before his Brethren and before the world at large.

This Program supports the traditional maxim that the Fraternity has the inherent right to insist that each of its votaries shall be well grounded in his Masonic duties and responsibilities; and it also embraces the equally important idea that he should understand clearly the Fraternity's obligation to him.

If, during this process, there is ignited within the candidate that "spark" which urges him to seek for more and more Masonic Light, and thus to become an earnest and diligent student of Freemasonry, then the Program will have a plus value for him and for the Fraternity, for among such Masons will be found the future leaders of our Craft.

In this fast‑moving age with its many demands on every man's time and the numerous opportunities afforded him for spare‑time diversions, we find Freemasonry in the position of competing for his attention. Failure to realize this can only result in dues paying members who never come to Lodge, receive no positive benefit from their membership, and whose help to the Craft is limited.

It is necessary to capture the interest of the Candidate from the start, and there is no better time to do so than when he is receiving the Degrees, and immediately thereafter. This Program for Masonic Light will do much to arouse the Candidate's interest and increase his desire to take an active part in the work of the Lodge. The use of this Program will make the Candidate a better Mason and a permanent asset to Freemasonry and to the Community.

THE METHOD

The Intender Program is based upon the simple truism that the average man will learn more quickly and more effectively when he receives individual and personal attention from an instructor. Group or class instruction has its place in Masonry as well as in the field of general instruction. But the fact remains that many advantages accrue to the pupil, and the teacher, when "the attentive ear receives the sound from the instructive tongue." It is not for naught we are reminded that "thus, through a succession of ages are transmitted unimpaired the most excellent tenets of our Institution."

The Intender Program seeks to re‑establish the "attentive ear" and the "instructive tongue" by a method that is both simple and practical in this modern day of rapid tempo, when time is an important factor in every man's life.

FIRST, the Program places the responsibility for adequate candidate instruction squarely upon the Lodge, where it rightfully belongs.

SECOND, the Lodge in turn delegates the responsibility to a small group of experienced and faithful members who are known as Intenders. A small Lodge will need but few Intenders, while a large Lodge will need proportionately more.

THIRD, The Intender is charged with the responsibility of giving adequate fundamental instruction to each candidate assigned to him. He becomes his faithful adviser, friend, and teacher from the time his petition has been balloted upon until he becomes a proficient Master Mason.

Here is the basis of the Intender Program: The candidate's source of instruction will be the five CANDIDATE BOOKLETS which are presented to him as he progresses through the degrees, and such other material as may be supplied from time to time by the Grand Lodge Committee on Masonic Service and Education.

THE RECOMMENDED PROCEDURE IS QUITE SIMPLE:

1. After the Worshipful Master has declared a petitioner elected to receive the degrees, he immediately appoints an Intender for the candidate and reminds him of his duties. These duties include contacting the signers of the petition and the members of the Investigating Committee, therefore these names should be written down for the benefit of the Intender.. The Secretary can send these in a letter to the Intender informing him of his assignment.

2. The Intender will then immediately contact his candidate, explain to him that he is to be his Intender and make the necessary arrangements to meet with him and his wife.

3. The Intender will meet with his candidate at any

convenient place, where comfort and privacy is assured, although the most common location will be the candidate's home. When he is satisfied that the candidate understands all the subjects discussed in the booklet "Your Quest For Light" (and having answered such proper questions as the candidate may ask of him) he should discuss the purpose and brief history of Freemasonry and present the candidate and his wife with the second booklet, "Some Background For An Aspirant." (The Investigating Committee may have given the petitioner a copy of "Interesting Facts About Freemasonry," in which case the Intender should be prepared to discuss this also.)

In all contact with the candidates the Intender should nurture an atmosphere of informality and make his pupil feel that he is a faithful friend, adviser, and teacher‑‑and that such is the prevailing spirit among all Freemasons. A stilted or "formal" approach to the duties of instruction will do much to defeat the very purpose of this Program.

4. After this meeting, the Intender should arrange to pick up the candidate the night of his initiation or arrange to meet him at the Temple at a specified time. The preinitiation duties thus will have been completed, but the candidate should not receive his first degree until this has been accomplished.

5. During the times that the candidate (and later "Brother") is at the Temple, the Intender should act as a perfect host, introducing him to the brothers present and seeing to it that he is comfortable and at ease. Under no circumstances should the candidate be left alone except for the brief period required to change clothes.

6. The same procedure should be followed after the candidate has received each degree, presenting Booklets No. 3, "The Entered Apprentice," No. 4, "The Fellowcraft," No. 5, "The Master Mason."

Bearing in mind that his major objective is to instruct the candidate in Masonic fundamentals‑‑that both the candidate and the Craft may profit thereby‑‑the alert and diligent Intender will encourage his pupil to ask appropriate questions. Some men by nature are hesitant or "retiring" yet they are as eager to learn as others. In such cases, the Intender, can do much to arouse his pupil’s interest by voluntarily giving him some of the information in this Handbook‑‑particularly those points which are essential to his future Masonic life.

As you continue to meet with the new brother, you will discover that you will run out of topics of your own and your pupil’s invention. Under these circumstances this Intender Handbook will be particularly useful—it is suggested that as a minimum you simply go over the questions and answers contained in the appropriate section of this Handbook.

7. After the candidate has been seated as a member of the Lodge, the Intender’s duties increase rather than diminish. By this time, the Intender and the candidate should be close friends and companions. From that time on for the period of at least one year, the Intender should see that the Brother attends lodge meetings regularly, explain to him the forms, customs, and procedures peculiar to our Masonic meetings, the various jewels worn by our officers, and the emblematic meaning of the various jewels and rod ornaments. The Intender should carefully select a varied diet of Masonic activities, arranging to take the new member on visits to other lodges, that he becomes acquainted with the procedure of visitation. He should be made acquainted with our Masonic Home and have the Grand Lodge Home Endowment Fund and the Lodge Charity Fund and charitable program explained to him. The Intender should find out the interests of the new Brother and report these to the Worshipful Master, that his talents may be utilized in the best interest of the Lodge. Many more means of service to the new Brother, and to the Craft, will suggest themselves during the year in which the Intender will act as a "big brother" to the new member, appointed to guide and direct him in this new adventure as a member of our Fraternity.

Remember, Brother Intender, yours is the golden opportunity to mold a new Brother into a Mason who is well qualified to travel and work as such.

IMPORTANT: The Intender Plan embraces instruction only in those fundamentals which either are not mentioned or are not fully explained in the Ritual. The catechism is Ritual and is under the jurisdiction of the Worshipful Master. It is not to be rehearsed by the Intender unless the Worshipful Master appoints one man to be both Intender and Instructor, or unless the brother specifically asks the Intender for help.

HOW TO USE THIS HANDBOOK

1. Again it is emphasized that the Intender Program is based entirely upon the six Candidate Information Booklets and the Pamphlet "Interesting Facts About Freemasonry." Therefore, the candidate must have an opportunity to study each booklet before its contents are discussed with his Intender. For effective instruction, however, the candidate should be urged to study each booklet without delay, and the subsequent conference with his Intender should follow as soon as possible.

2. This Handbook contains the questions, and their answers, which are most likely to be asked by a candidate. Obviously, there will be some questions, probably many, that your Grand Lodge Committee on Masonic Service and Education has not anticipated. When such a question arises the Intender naturally will answer it if he can. If he cannot answer, he should very frankly so inform his candidate, and then make every effort to find the proper answer and to later inform his pupil at the earliest opportunity. This Committee stands ready to assist when called upon to do so.

3. Appendix A lists the four paperbacks which we are recommending that the lodges present to their newly‑made Master Masons. The Intender is urged to familiarize himself with the material in these paperbacks whether or not his Lodge presents these to its new members.

Appendix B contains a brief bibliography which any Intender will find helpful.

4. This Handbook is divided into four sections bearing the same headings as the Candidate Information Booklets, i.e., "Interesting Facts About Freemasonry" and "Some Background for An Aspirant"‑‑"The Entered Apprentice"‑‑ "The Fellowcraft"‑‑"The Master Mason."

5. Each question is preceded by a descriptive heading in bold type. For the most part, the headings follow in natural sequence as the degree proceeds. Thus, any subject may be located quickly.

6. When the candidate asks a question and it is necessary for the Intender to refer to this Handbook for the answer, he will first locate the proper section (corresponding to the Booklet under discussion) and then look for the heading relating to the question – or he may refer to the index. He may read the answer as it is written in this Handbook, or reply in his own words after he has refreshed his memory concerning the answer.

SUMMARY

AN INTENDER SHOULD

1. Arrange to meet with his pupil once before receipt

of the E. A. degree and once after receipt of each of

the degrees, attempting as best he can to teach all that

he knows about Masonry including the answers to the

questions contained in this Handbook.

2. Inform the signers of the petition and the members of

the Investigating Committee as to when each degree

is scheduled.

3. Be a good Host!

4. Bring the newly-made Mason back to some lodge

regularly for the first twelve months after he receives

his MM degree.

CONGRATULATIONS!

Finally, this Committee extends its heartiest congratulations to you upon your preferment. From among all your Brethren you have been chosen to carry forward a task upon which depends much of the future welfare of Freemasonry in Michigan. This is a rare opportunity that comes to few Masons, rich in its vision of service to our Craft and equally rewarding to him who serves.

May every success attend your labors!

Committee on Masonic Service and Education

INTERESTING FACTS ABOUT FREEMASONRY

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SOME BACKGROUND FOR AN ASPIRANT

1 - Definition of Freemasonry

Freemasonry is defined as consisting of a course of moral instruction, illustrated by types, emblems, and allegorical figures. The classical definition is: "A beautiful system of morality, veiled in allegory and illustrated by symbols." Webster says an allegory "represents by suggestive resemblance," and a symbol is "a visible sign or representation of an idea."

After an extensive analysis of the opinions of other eminent Masonic scholars, the late Brother Charles C. Hunt, Grand Secretary of Iowa, proposed the following definition: "Freemasonry is an organized society of men symbolically applying the principles of operative masonry and architecture to the science and art of character building." This especially distinguishes our Fraternity from all other organizations which teach a system of morality.

2 - Purpose of Freemasonry

"Through the improvement and strengthening of the character of the individual man, Freemasonry seeks to improve the community. Thus, it impresses upon its members the principles of personal righteousness and personal responsibility, enlightens them as to those things which make for human welfare, and inspires them with that feeling of charity, or good will, toward all mankind which will move them to translate principle and conviction into action."

Freemasonry also seeks to enlighten the mind, promote peace and understanding ‑ and whatever may enhance and adorn man's contacts with man ‑ and to stimulate the noble and generous impulses of the human heart to practice its basic tenets of Brotherly Love, Relief, and Truth.

The Fraternity stands firmly on the bedrock foundation of Universal Brotherhood and all that is implied by that noble ideal.

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3 - Origin

How old is Freemasonry? No one knows. Freemasonry was not created at a given moment, or in a single day, month, or year. It is a growth whose roots extend in many directions, often beyond historical record.

The first known recorded mention of Masonry is in an ancient document, now known as the Halllwell Manuscript or Regius Poem, written in verse by an unknown scribe about 1390 A.D. It is written on vellum, 4 by 5 inches in size and

bound in Russian leather; the manuscript is housed in the British Museum. In this document, as well as in more than 100 other ancient documents known as the "Gothic Constitutions," the story of King Athelstan of England (925‑940) is related wherein in 926 A.D. he invited the Masonic Guilds to commence the construction of abbeys and towers. Thus, Operative Masonry in England can be traced to this date, 926 A.D.; we are unable to document any earlier date, thus Masonic history prior to 926 A.D. rests entirely upon legend.

Modern or Speculative Freemasonry, as we know it today, evolved from the Grand Lodge which was organized in London in 1717.

Untold volumes have been written concerning this question of Masonic origin, and much has found its way into print that is pure fancy and with no basis in fact. The earnest Masonic student is therefore cautioned against placing credence in anything that purports to establish a definite place, date, or even a specific era, as the beginning of Freemasonry.

The Fraternity as an Operative Craft is very old. Beyond that fact we cannot go with assurance; but its honorable record of noble and distinctive service to mankind for centurieslonger by far than any fraternal Order now extant ‑is beyond dispute and may be a source of infinite pride to every Craftsman.

4 - Free and Accepted

Masons are "Free and Accepted" for reasons to be found in the early history of Freemasonry, which the candidate is urged to study with diligence.

Our Masonic ancestors were skilled artisans whose work was essential to the welfare of Church and State, and to the progress of their day. Although the lives

and labors of most workmen were encircled by restrictions of many kinds, these

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expert craftsmen were exempt from the heavy hand of autocratic power ‑ "free" to pursue their labors and live their lives in a manner consistent with their skills. They were "free" from many things which made burdensome the lives of common workmen.

In a social sense, too, they were "free" men ‑ not bound, not in captivity; and it has long been an established custom that only men who are "free born and of lawful age" can become members of our Fraternity.

The word "accepted" also carries a special meaning. During the late years of

Operative Masonry, education or "learning" was difficult to get. Association with

learned men was almost impossible outside of the Church. Thus many thoughtful

men sought membership among the Freemasons of their day ‑ not with the idea of practicing Operative Masonry, but to receive a part of the learning and the social contacts to be had from such an association. A place was made for these men by taking them in the operative Craft as "accepted" Masons ‑ members who had something to offer and who also desired to receive something from the Lodge, but they were distinguished from the operative Freemasons by the title "accepted." They were speculative Masons as the term is understood today.

As the operative Craft waned, the number of "accepted" or speculative members grew in proportion until, early in the 18th Century, the Fraternity became wholly speculative.

5 - Is Freemasonry a Secret Society?

Freemasonry is not a secret society; rather it is a society with secrets. A secret society, among other things, meets in a secret place unknown to the general public; its membership is secret and nothing is publicly known concerning its aims, principles, and organization.

Masonic Lodges usually occupy a prominent location in the community and their Temples customarily are identified by a display of one or more well known Masonic emblems. Anyone may see who enters or leaves a Masonic Temple; and most members of the Craft wear Masonic insignia somewhere on their persons so all may see that they hold membership in the Fraternity.

Masonic principles, ideals, philosophy, and purposes may be known to any one who desires to make inquiry, or to read about them in the multitude of books

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available to any man, woman, or child ‑ and they are often discussed in public notices. The organization of the various Masonic bodies also is a matter of common knowledge. Its leaders, and usually the great majority of its membership, are known and respected by all who endorse men of high purpose.

The only secrets of Freemasonry are its methods of recognition ‑to protect it against intruders and imposters‑and its system of symbolic instruction. However, this does not mean that the internal affairs of a Lodge may be discussed promiscuously by its members outside of the Temple, particularly in the presence of non‑Masons. In those matters which affect the business of his Lodge‑and that means all business‑silence and circumspection are strictly enjoined on all Masons.

The internal affairs of a Lodge are private and should be so treated by every member‑just as he would treat the private affairs of his own family.

6 - What Subjects are Barred from Discussion in a Masonic

Meeting?

First, it is well to constantly bear in mind that Masons, when meeting as such, are always on a common level. There is no distinction of worldly position, class, race, or creed. Every Mason is entitled to his own thoughts and beliefs, according to the dictates of his own conscience‑as long as he believes in one Supreme Being and conforms to the laws and usages of the Fraternity. King, prince, and potentate‑or a President‑ in a Masonic Lodge, meets with other men on a common footing and without social distinction; for here each stands before his Creator as a man, nothing more and nothing less!

Freemasonry seeks to unite men‑not to separate them. Therefore any subject is barred from discussion in a Masonic Lodge which might create friction or contention between men who are otherwise favorably disposed toward each other. This applies with particular force to discussion concerning any specific religion, and also to partisan politics.

This does not mean that there can be no differences of opinion, or arguments or debate, about legitimate Lodge business or other matters which affect the Lodge's welfare. Such discussion is wholesome and progressive, as long as it is confined to good taste and a genuine tolerance for the opinion of others. In all legitimate debates, however, it is a maxim that peace and harmony must prevail. Therefore, when the Lodge has "spoken," either by a secret ballot or a show of

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hands, from that instant the decision of the Lodge must be accepted by all, even those who may have voted "nay"except in cases where a legal appeal is permitted.

7 - Is Freemasonry a Religion?

Definitely not!‑although it is deeply religious in many of its ways. While affiliation with a church is not a prerequisite for membership, a large majority of Masons do belong to a church of their choice. Since Freemasonry is not a religion, no Mason can conscientiously substitute his belief in and loyalty to the Fraternity for the Church of his choice. If he attends no church, that is strictly his own affair; but if he thinks or says that "Masonry is his religion," he knows neither the character of religion nor of Masonry.

8 - Why can’t an Atheist Become a Freemason?

An atheist denies the existence of a Supreme Being. This is directly contrary to a fundamental Landmark of Freemasonry, and also to a primary requisite for

admission to the Fraternity. [See Key 4‑17, Section 2, of our Blue Book (Book of Constitutions)].

9 - Can a Roman Catholic Become a Freemason?

The relationship between Freemasonry and Roman Catholicism is grossly misunderstood, not only by the general public but also by too many members of our Fraternity.

There is no "war"‑cold or hot‑between the two, at least so far as Freemasonry is concerned. There is absolutely nothing in any of the Masonic doctrines, rules or regulations to prohibit a member of the Roman Catholic Church from becoming a Freemason merely because he is a Roman Catholic. If such was the case, our claim of universality and that we have no theological dogma and make no distinction between men because of their religious beliefs, would be sheer hypocrisy.

However, for reasons best known to them, a succession of Roman Catholic Popes have looked upon our Fraternity with disfavor, and have caused to be issued from time to time several Encyclicals, or official edicts, denouncing Freemasonry and prohibiting Roman Catholics from holding membership therein. Naturally these edicts have deterred many members of the Roman Catholic Church from applying for admission to the Masonic Fraternity in some countries.

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Nevertheless, many Roman Catholics have been Masons. For the most part, Masonry has given no official recognition to the Popes' disfavor, but has adhered to its own admonition of "silence and circumspection" through the years.

The present (and vacillating) situation is reflected in the following article which appeared on the Associated Press wire on October 18, 1974, and in the report of the Catholic Bishops on June 7, 1985:

MEMBERSHIP IN MASONS OK FOR CATHOLICS

NEW YORK (AP)‑‑Roman Catholic laymen, barred from belonging to

Masonic lodges for more than two centuries, now may do so without

church objections so long as the particular lodge doesn’t foster anti-Catholicism.

That’s the interpretation put out by U. S. Catholic leadership on a recent letter from the Vatican’s office on doctrinal matters. The step comes after several years of exploratory friendly gestures between some American Catholic leaders and Masonic groups, chiefly sessions arranged by the Rev. John A. O’Brien of the University of Notre Dame.

Father O’Brien became the first Catholic priest to speak at a Masonic meeting in 1964 in South Bend, Ind., and afterward took part in similar conciliatory gatherings in the rising ecumenical mood of the period, saying:

"We’re all children of the same Father, and it’s about time that we put our Brotherhood into practice.”

Free Masonry, an international fraternal order open to all believers in God, includes about 4 million Masons in this country, with lodges in each state operating under an independent, state-wide grand lodge.

Atthough some Catholics previously have been members, despite the broad church prohibition against it, the new ruling limits application of the ban only to cases in which a specific lodge opposes the church.

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Report and Study Concerning Freemasonry

The Catholic Bishops housed in the United States released their report on June 7, 1985. 1t consisted of three parts: a covering letter by Cardinal Bernard F. Law of Boston, committee chairman; “Pastoral Problems of Masonic Memberships” and “ Catholicism and Freemasonry” by Professor William Whalen of Purdue University. The latter’s account appears to be the basis for the Bishop’s thinking, and that is unfortunate because Professor Whalen is not a Freemason and apparently knows little about the laws, teachings and philosophy of Freemasonry. There are many errors of fact in his report.

The Cardinal’s covering letter states: The enclosed report shows that the principles of Masonry are incompatible with Christian faith and practice whether or not a specific Masonic organization happens to be engaging

in activity against the church.” The report by Whalen states: “ The church today considers Masonic membership serious enough to deny Eucharist to “Catholic Masons.” A copy of the Bishop’s report can be obtained by sending 75 cents and a stamped self-addressed envelope to CRUX of the News, 25 Chaplain St., Albany, NY 12204—ask foe the July 15, 1985, edition, but be prepared to be shocked by the errors propagated in Prof. Whalen’s report.

10 - Do Freemasons Engage in Politics?

Not as Freemasons, for to do so in the name of the Fraternity, or as a member thereof, not only would be contrary to our rules and regulations but also would nullify one of Freemasonry's basic objectives‑‑to unite men of every country, sect, and opinion.

However, as a citizen of his country, state, and nation, every Mason is urged to perform his civic duties through all possible channels of expression. He is not barred from participation in politics as a citizen. Many prominent politicians and statesmen of the past and the present have been and are members and staunch supporters of our Ancient Craft.

11 - Why Have Freemasons Been Persecuted in Totalitarian

Countries?

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Communism, Fascism, and all so‑called subversive "isms" breed and thrive on darkness and ignorance. These forms of government are based on hatred of all persons outside their group and practice intolerance by suppressing all types of freedom. Persuasion is by force, not by intellect. Freemasons say, above all else, "Let there be Light." The dictator, as such, must have control of every phase of the lives of his people, else he can not be a "dictator." Freemasons believe inherently in freedom and democracy and love and understanding between all men. Therefore, they can do naught but oppose a dictatorship ‑and dictators will tolerate no opposition, as history has amply proved. Thus Freemasonry and Communism, Fascism, etc., cannot co‑exist.

12 - What Constitutes Masonic Charity?

The very form of a Lodge, as you will learn, is limited only by the vastness of the universe. Masonic Charity should be equally extensive and this refers to Charity in its broadest sense. Therefore, one of the basic tenets of a Mason's profession is Relief.

The Michigan Masonic Home at Alma, maintained and supported by the Craft of this State, for "the Master Mason, his wife, the widow, or the mother of a deceased Master Mason and female members of the Order of Eastern Star" represents the great heart of Michigan Masonry. The candidate should lose no time in becoming acquainted with this magnificent, living example of Masonic benevolence. He is urged to write to The Administrator, Michigan Masonic Home, 1200 Wright Avenue, Alma, Michigan 48801, for a Manual of Information and to visit the Michigan Masonic Home at the earliest opportunity.

But our Masonic Home is by no means the end of Masonic Charity. True, it is one very important means to an end‑‑for here, as Masons, we collectively extend Masonic benevolence on a scale which far surpasses our abilities as separate individuals or Lodges. The Masonic Home is thus an outstanding example of what can be accomplished when many thousands of individuals each contribute a modest sum (the per capita assessment) to create a very substantial fund which is impartially administered for a common cause.

Yet, payment of the Michigan Masonic Home per capita assessment does not

absolve a Mason or a Lodge from the further practice of Masonic Charity wherever and whenever it may be needed, within the terms of our obligations‑‑for every Mason has solemnly promised to "aid and assist all poor distressed Master Masons,

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their widows and orphans" when they apply to him within the broad meaning of the obligation he has taken‑and this applies equally to Lodges, of course. This responsibility never ceases, and it is not restricted within tangible boundaries. Thus, Masonic Charity actually is, or should be, as boundless as the universe.

The Mason who understands this fully and practices Charity in its broadest sense in his daily life‑thereby discharging his Masonic obligation‑ soon discovers why Charity has been called "the greatest of these;" and his reward is that inward peace which surpasseth all understanding.

13 - What are the Qualifications of a Petitioner for Masonry?

1. A Lodge shall not initiate, pass or raise a candidate who lacks any qualifications required of him by ancient usage or the Master Mason's obligation.

2. A Lodge shall not confer any degree upon a candidate who will not profess a belief in God and the existence of a Supreme Being.

3. A Lodge in Michigan has the exclusive right to determine whether a candidate

has the necessary qualifications to be made a Mason in accordance with the

customs and Landmarks of Ancient Freemasonry.

4. A Lodge in Michigan shall not accept a Petition for the Degree in Masonry from a candidate who is less than nineteen years of age.

5. A Lodge shall not accept a Petition for the Degrees in Masonry from a candidate who has not been domiciled with: its territorial jurisdiction for at least twelve months.

See Blue Book Key 4‑17, Sections 1 through 6.

14 - Free Will and Accord

Every act a Mason performs, as a Mason or in the name of Masonry and throughout his entire Masonic life, is the result of his own "free will and accord." Never is hetold that he shall or shall not do anything, except as it may be implied in

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the Ritual or in the rules and regulations of the Fraternity, which apply to all for the common good.

It follows, therefore, that even a man's first approach to our portals must be upon the same basis ‑ a voluntary act, unbiased by solicitation from any member. Thus he is prompted in his desire to be a Mason only by a favorable opinion of the Institution, and is unbiased by friends and not influenced by mercenary or unworthy motives. He is a "free" man, performing a "free" act; and when finally he becomes a Mason he will find that this freedom of thought and action is one of his most cherished privileges.

The Fraternity flourishes, prospers and spreads its teachings through the mode of life exemplified by its members. Thus every Mason, by the example of his personal life and by acts performed of his own "free will and accord," becomes a silent but active Masonic ambassador to the world at large. Thus, and only thus, do we attract desirable men to apply for membership.

That this method is successful and bears "good fruit" is evidenced by the Fraternity's continued existence through the years.

15 - What is Symbolism? Why is it so Important to Freemasonry?

Symbolism is the use and interpretation of symbols or emblems. Literally, a

symbol is a comparison. The word symbol is derived from two Greek words

meaning to throw together, to place side by side. Thus, "a symbol is a visible representation of some object or thing, real or imagined, employed to convey a certain idea."

We have no other way to express ideas than by the use of symbols. Words themselves are only symbols. When we say a man is "lion‑hearted," we use symbolism. In ordinary usage, however, by symbol we mean an object which stands for an idea. The Flag is a symbol of our Country; the Cross is a symbol of Christianity; the builder’s Square is a Masonic symbol of Virtue.

Extending this conception further, ceremonies and actions may also be symbolic. The military salute is a symbol of obedience and discipline. A hearty handclasp may symbolize several ideas, friendship, faith, sympathy. Kneeling for prayer is a symbol of humility, submission, obedience‑reverence.

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A great Masonic scholar once said that "the symbolism of Masonry is the soul of Masonry." This becomes apparent when we realize that it is not enough merely to state ideas; they must be driven home with emphasis which not only will impress but also will be retained by the candidate's mind. So these ideas, garnered from the wisdom of ages, are represented by symbols.

"Freemasonry is rehearsed to the candidate by the rendition of ritual, imparted to his mind by story, and impressed upon the memory by symbols. By drama, story and symbol, the eye, the ear and the recollection continually enrich the mind and quicken the conscience of the thinking members of the Craft."

16 - What is the Significance of the Term “Blue Lodge”?

Although the organization which confers the degrees of Entered Apprentice, Fellow Craft, and Master Mason commonly is called the "Blue Lodge," its correct name is "symbolic Lodge."

How, when, or why the term "Blue Lodge" originated is not known, but there have been many attempted explanations for this description. One is stated by a prominent author as follows:

"The three degrees of Symbolic Masonry are clothed in or ornamented with blue, whence they are commonly known as Blue Lodge Masonry. Blue is the color of truth or fidelity; and it is a remarkable fact that the Brethren have ever remained true to the blue degrees. Under the reign of William III of England blue was adopted as the favorite color of the Craft.

"This durable and beautiful color was adopted as the peculiar characteristic of an Institution which has stood the test of ages, and which is as much distinguished by the durability of its materials or principles, as by the beauty of its superstructure. It is an emblem of universal friendship and benevolence; and instructs us that, in the mind of a Mason, those virtues should be as expansive as the blue arch of heaven itself."

17 - How may I receive the Most Benefit From the Entered

Apprentice Degree?

By approaching your first step in Masonry ‑ the E. A. Degree - with a humble and serene attitude; with mind and heart attuned to those things which elevate man

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to the position of dignity and responsibility which his Creator intended him to occupy. Before you enter the Lodge room dismiss from your mind all worldly matters that might detract from the seriousness and solemnity of that which you will hear and see. Be keenly alert to all that is said and done, for in this manner only can you receive and assimilate the timehonored teachings of Freemasonry.

The methods used for your instruction will be new to you, for the great lessons of our Craft are taught by allegory and by symbolism. But these methods are as effective as they are ancient, as you will discover if your mind and heart are receptive as the degree progresses. Remember, too, that every Mason in the Lodge room is your friend, and will soon be your Brother. Each is ready to teach if you are ready to learn.

18 - Is There any “Horse-Play” in any of the Symbolic Degrees?

None whatsoever, at any place or at any time in our ceremonies. The Ritual of Freemasonry is serious in all its aspects ‑ from first to last. There is no place for foolishness or "horse play" of any kind.

Anything contrary to the above which is told to a candidate, jokingly or otherwise, is false ‑ and it desecrates the honorable purposes of our ancient Craft. The candidate need have no apprehension whatever as to the manner of his reception or his treatment in each of the degrees. From the very first he is among friends who will soon be his Brothers.

19 - What About Those “High” Masonic Degrees? “A man I

Know has Gone as “High” as a Mason can go”

The emphasis here is on the adjective "high" and as such shows a failure to appreciate a fundamental lesson taught in Masonry; to wit, all Master Masons meet under all circumstances upon a common level. . When you are finally made a Master Mason, you will be as "high" in Masonic stature as any Mason can go, no matter how many subsequent degrees you may receive in the appendant bodies.

However, after receiving the Master Mason degree it is possible to learn more about Masonry in two ways: (1) by diligent study and (2) by taking degrees in appendant bodies which are intended to advance your knowledge. These degrees may be called advanced degrees, but in this process you gain no "higher" stature as

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a Mason ‑ the Master Mason degree is the summit of our ancient and honorable craft.

The most common pathways for a Mason to travel in receiving these advanced degrees are the York and Scottish Rites. Both pathways provide a Mason with some 32 degrees and sometimes a Mason who receives the last degree of either Rite considers himself "to have gone as far as he can go". This only displays his own ignorance. Coil's Masonic Encyclopedia lists over 1100 advanced Masonic degrees; whereas many of these are defunct, 32 degrees can hardly be considered as going as far as a Mason can go.

For true Masonic advancement there is no substitute for self study. Your Masonic Service and Education Committee stands ready to provide assistance in obtaining books for self‑study. A good start is the library recommended in Appendix B.

20 - To What do we Refer When we Talk About the Ancient

Mysteries?

There is evidence of the existence of an elementary type of craft association as early as the time of the construction of King Solomon's Temple (about 1012 B.C.), where we find the Dionysian Artificers, men banded together as a trade group specializing in architecture. Some authorities contend that the Dionysian Artificers were sent by Hiram King of Tyre to assist King Solomon. In addition to the bond established by reason of their vocation, the Dionysian Artificers were united even more closely by rite and ceremonies of the Dionysian Mysteries, one of the many primitive religious sects which flourished in the pre‑Christian era in Greece, Rome, Egypt, and Persia. There were many of these Ancient or Classic Mysteries, as they are called, among which were the Mysteries of Eleusis from Greece; and the Celtic Mysteries of the Druids from Britain and Gaul. Seemingly common to all these Mysteries was the purpose of imparting to their members a moral code to be followed during life and the inspirational emphasis on hope for life after death. The subject of the Ancient Mysteries is a fascinating study in itself. The further treatment of this subject can be found in Chapter l of C. A. Snodgrass, "Light From the Sanctuary of the Royal Arch," for those interested in the Ancient Mysteries and their relationship to Freemasonry.

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21 - What Were the Roman Collegia?

During the domination of the Roman Empire we find more highly organized groups of tradesmen and artisans designated as the Roman Collegia. These were societies of Men with a common purpose or goal, some associated by reason of a craft or trade, and others because of similar political or religious views. Each had its own leader, called the Magister, or, freely translated, Master. Each had it’s own peculiar rites or initiation, customs, and regulations. Among these collegia was the College of Architects, members of which had much prestige and possessed privileges and freedoms denied to others, because of the great importance placea on building at the time. It is further pointed out by Darrah in his book,"The History and Evolution of Freemasonry," that the collegia were the forerunners of societies of workmen and artisans which organizations, through various periods of rise and decline, finally after eighteen hundred years of constant evolution have culminated in Freemasonry.

22 - When and Where was the First Grand Lodge Formed?

A substantiated claim shows that the first Speculative Grand Lodge came into being at York, England, in 1705 and a record exists showing that it met each year in annual Assembly and was presided over by Speculative Masons. It died, however, about 1792.

The Grand Lodge formed in London in 1717 by four lodges meeting in a

tavern room has persisted through a continuing history to this day and hence it is to that Grand Lodge that credit is given as being the "First Grand Lodge". All of our information comes from Anderson's reconstructed minutes written 20 years

later. There were four officers: A Grand Master (although we are not certain that he was called that at the time) a Deputy and two Grand Wardens. This Grand Lodge was given jurisdiction over all of the lodges in London and Westminister. New lodges could be formed only by warrant from the Grand Master. This Grand

Lodge never did declare or announce that it had expanded its jurisdiction to all of

England, yet that expansion came as the merit of the new organization was demonstrated and requests for warrants were received from all parts of the realm.

23 - Is There a Grand Lodge of the United States?

No, there is no single organization which can claim jurisdiction over Masonry in the United States. Instead, there are fifty-one Grand Lodges, each one

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