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CHARITY

The Greeks had a word, charisma, meaning a gift, and a number of words from the same root, variously suggesting rejoicing, gladness. The Latins had a similar word, carus, and meaning dear, possibly connected with am or, signifying love. From these roots came "grace," meaning a free, unbought gift, as in the theological phrase, "the grace of God," and "charity." Strictly speaking, charity is an act done freely, and spontaneously out of friendship, not as a civic duty and grudgingly, as is sometimes the case in public charity. The Masonic use of the word is much nearer this original sense, for a Mason extends relief to a needy brother not as a duty but out of friendship.

- Source: 100 Words in Masonry


Articles On Charity On This Page


CHARITY

"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing" (First Corinthians xiii,1-2).

Such was the language of an eminent apostle of the Christian church, and such is the sentiment that constitutes the cementing bond of Freemasonry. The apostle, in comparing it with faith and hope, calls it the greatest of the three, and hence in Freemasonry it is made the topmost round of its mystic ladder.

We must not fall into the too common error that charity is only that sentiment of commiseration which leads us to assist the poor with pecuniary donations.

Its Masonic, as well as its Christian application, is more noble and more extensive.

The word used by the apostle is, in the original, love, a word denoting that kindly state of mind which renders a person full of good-will and affectionate regard toward others.

John Wesley expressed his regret that the Greek had not been correctly translated as love instead of charity, so that the apostolic triad of virtues would have been, not "faith, hope, and charity," but "faith, hope, and love."

Then would we have understood the comparison made by Saint Paul, when he said, "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing."

Guided by this sentiment, the true Freemason will "suffer long and be kind."

He will be slow to anger and easy to forgive.

He will stay his falling Brother by gentle admonition, and warn him with kindness of approaching danger, He will not open his ear to the slanderers, and will lose his lips against all reproach.

His faults and his follies will be locked in his breast, and the prayer for mercy will ascend to Jehovah for his Brother's sins.

Nor will these sentiments of benevolence be confined to those who are bound to him by ties of kindred or worldly friendship alone; but, extending them throughout. the globe, he will love and cherish all who sit beneath the broad canopy of our universal Lodge.

For it is the boast of our Institution, that a Freemason, destitute and worthy, may. find in every clime a Brother, and in every land a home.

Colonel Edward M L. Ehlers, a soldier of the Civil War in which he was severely wounded, was subsequently and at his death the Grand Secretary of New York.

To his courtesy and promptness the Revisor of this work is much indebted for many favors and there is a distinct satisfaction in submitting here one of the eloquent addresses to initiates that so often heartened his hearers (see Definitions of Freemasonry).

My Brother: With this right hand I welcome you to the fellowship of our Lodge and to the ranks of our ancient and honorable Fraternity whose cornerstone is Charity.

Charity is the brightest jewel in the Masonic crown.

Charity is the Corinthian pillar whose entablature adds strength, beauty and grace to the Masonic fabric.

Charity is the radiant spark emanating from God, the inexhaustible source of love.

If we attempt to eulogize its charms, the cooler powers of the mind melt into ecstasy, the heart is at empire, and every discordant passion bows before its lenient sovereignty.

Not the Charity circumscribed by the narrow limits of feeding the hungry, clothing the naked, binding up the wounds of the afflicted, but that broader nobler Charity that regards all men as Brothers.

The Charity that is swift of foot, ready of hand, in the cause of a common humanity.

The Charity that writes a Brother's vices in water and his virtues in enduring brass.

The Charity of which He who spake as never man spake was the illustrious exemplar.

Let this, the Mason's Charity, burn upon the altar of your heart a living fire.

This Charity whose superstructure is friendship, morality, brotherly love; whose capstone is holiness to the Lord. Liturgies and creeds, articles of faith and rules of discipline, stain the rubric pages of history, and speculative points of doctrine have occasioned more misery in the world than all the crimes for which nations have been punished and recalled to their duty.

We arraign no man's political opinions, nor do we interfere with his religious creed.

To himself and his country we leave the one, and to his conscience and his God we commit the other. To the altar of Masonry, all men bring their votive offerings. Around it all men, whether they have received their teachings from Confucius, Moses, Zoroaster, Mahomet, or the Founder of the Christian religion; if they believe in the universality of the Fatherhood of God and of the universality of the brotherhood of man, here meet on a common level.

The rich man, the poor man, the sovereign, the subject, are lost in the common Brother. The Christian returns to his Temple, the Jew to his Synagogue, the Mohammedan to his Mosque, each better prepared to perform the duties of life by the association of this universal brotherhood. It is to this Institution, born of heaven in the gray of the world's morning, before poets sang or historians wrote, that I am privileged to accord you a Craftsman's greeting.

And I charge you, by the noblest instincts of your manhood, by all that you are and revere, by the ties that bind you to earth, by your hope of heaven, so to live and so to act that your Masonic life may be an open book known and read of all men.

Finally, my Brother, I do assure you that whatever good you do is but duty done.

If a sorrow you have lightened or a tear wipe‚ away, if of poverty"s load you have taken a share from some weary burdened soul, if you have lifted a cup of cold water to the lips of a famishing mortal, then to far have you illustrated the divine teachings of Masonry, then in so far have you done as the Master commanded.

May He, without whose knowledge not even a sparrow falls, bless your fellowship in our Lodge, and to His great name shall be all the praise.

- Source: Mackey's Encyclopedia of Freemasonry


PROBLEMS IN MASONIC CHARITY

By Bro. GEO. E. Frazer
Grand President Acacia Fraternity

YOU will agree with me that Freemasonry is not, in itself, a charitable organization. That is to say, the primary purpose of the order is not charitable relief to its members. The fundamental creed of Masonry is, and must ever be, the study of Masonic philosophy. As Masons come together in the lodge room and outside of it for the discussion of Masonic truth, a strong feeling of companionship and brotherhood naturally results. The friendships formed in Masonic work and study carry in themselves a desire to relieve the necessities of unfortunate brothers. Masonic charity is a great fact; it is an inherent part of the Masonic system; but it is not, of course, in itself, the purpose nor function of Masonry.

The real Masonic assistance that is afforded by one Brother to another is assistance in the learning and understanding of Masonic truth. American Freemasonry is very careful strictly to limit its field to this ideal of brotherly assistance. Our order does not teach us, it does not expect of us, that we shall afford one another political assistance. I am under no obligation whatsoever to vote or to exercise my influence in favor of a candidate because he is a member of the Masonic order. Likewise, I am under no obligation to favor Masonic brethren in any of my business relations. Nothing in the philosophy, or ritual, or practices of Masonry obligates me to assist a Masonic brother in his endeavors towards social distinction. The lodges of Freemasonry are not political organizations; they are not business syndicates; they are not social cliques. There is something in the essential equality of Masons among their fellows that is, in itself, an effective barrier towards the use of Masonry by politicians, by captains of finance, and by social leaders. It is perhaps safe to say that the average Mason looks askance at the brother who seems to seek assistance of this sort, and is inclined to afford such a self-seeking brother much less than the usual amount of sympathy and co-operation that he would give if Masonic influence had been attempted. It is, of course, not to be denied that the strong and enduring friendships formed in the Masonic lodge are a real assistance to a man in all of his legitimate endeavors. But we must not forget that if we assist a brother Mason in his endeavors, we assist him as a friend and not because there is anything in Masonry that teaches us to discriminate in favor of Masons in the ordinary relationships of life. True Masonic charity comes naturally from a study of Masonic fundamentals. For the great lesson of Masonry is human welfare, than which there is no truer form of charity. Masonry fights for freedom, for free speech, for free schools, for freedom in religious belief, for law and order, such as will protect the laborer in his hire.

Assistance to the individual member is but an incident in the great work of Freemasonry. That great work is to stand for the fundamental rights of free men. These rights are only partly won; they are always in jeopardy. Unceasing must be the vigil of the master workman who seeks that real democracy that was forever lost, and that is forever to be won. Speech, we say, is free in America, and yet our brothers are constantly losing place and position because of their courage in speaking freely against religious domination. Schools are free, we say, yet a powerful enemy insidiously and unceasingly attacks the public schools of America. The right to work is established, we say, and yet tyrannical labor organizations and grasping capitalists vie with each other in restricting the laborer in his hire. I need not go on. It is enough if you understand that the larger ideals of Masonry mean freedom, and therefore, average prosperity of soul, and mind, and body to its members, We must not forget that the fundamentals of Masonry, the simple and accepted things, are the makers of welfare--the truest and surest expression of Masonic charity. These simple things were fought for by our fathers in Masonry through all the centuries; these things we must fight for if we would have perfect charity among men; these things our children's children must fight for. The first great problem in Masonic charity is, then, this: Shall we throw all of our resources into the ceaseless struggle which makes for general welfare? As an organization, can we afford to set aside the smallest fraction of our funds for the aid of individuals, when so great is the need for resources in the fight for great principles that mean general welfare? We have answered that problem, it seems to me, to some extent in the affirmative. Every lodge building, every lodge meeting and ceremony, every lodge club room even, is an expression of Masonic principles. As an order, we have given the greater part of our strength everywhere to the expression of great principles, rather than to the temporary assistance of individuals. A fraction of our resources, we have given to charity in the restricted sense of that term. This fraction annually amounts in volume to many hundreds of thousands of dollars. Our practical charity is administered in many different ways, under many different methods, to many different ends. Here, in America, we have administered Masonic charity for many decades. What does our experience show?

What methods have proven unfortunate in their results? What methods have succeeded in distributing charitable funds to the greatest possible advantage? It seems to me that the practical men in our fraternity, who have with such splendid self-sacrifice ably administered Masonic charity, should give us from the wisdom of their experience. Of late, I have been thinking about Masonic charity, and many questions have presented themselves to me. As a young man, and especially as a young man who now represents a considerable number of other young Masons, I want to present these questions to the men of experience in Masonry. Let us suppose, in the first place, that a lodge finds itself able to spend one thousand dollars each year in charitable relief in the town in which it is located. Shall the lodge contribute this sum to the Associated Charities, or to the Salvation Army, or to some other organized body for the administration of charities? Shall the lodge administer its own funds, and make its own distribution of relief?

If a lodge decides to give its charity funds over to, let us say, the Associated Charities of the town in which it is located, shall the lodge rely entirely upon the efficiency of the organization to which the funds are contributed; or shall the lodge demand and secure representation among the officers of the charitable organization, or on its executive committee? If the lodge decides to administer its own relief fund, shall it entrust the money to the master of the lodge; or shall it set up a standing relief committee? Shall the master, or the relief committee, give direct aid to unfortunate Masons and their families in the name of the lodge and on the behalf of the lodge? Or, shall the officers of the lodge aid their unfortunate brethren through indirect channels, so that relief may be given, but so, also, that the left hand shall not know what the right hand is doing? How shall the lodge care for the aged Mason who is without material resources? How shall the lodge care for widows and orphans of members? Shall the Grand Lodge of the State or Province erect a Masonic home for the care of these dependents; or, shall such dependents be aided with money and other resources, so that they may continue to live in their own homes and among their own friends and associates? If the "home" plan is followed, shall the home be supported in the name of some particular order of Masonry, such as the Grand Chapter, or the Scottish Rite, or the Shrine; or, shall the home be supported by all of the Masonic orders located within the territory served by the home? How shall the home be governed? Shall the home be supported by voluntary contributions, or by an enforced per capita tax? Shall each lodge contributing to the support of the home have the right to send such dependents to the home as the lodge sees fit to send; or, shall the officers of the home receive or reject applicants for admission?

If it is best to have homes for the care of dependents, shall we have a Masonic home in each state and Province; or, shall we have a number of national homes set up for the special care of particular classes of dependents, such as, for example, a national home for the care of tuberculosis patients ? If it is best to care for dependents in their own homes, or at least in private homes in their own localities, shall the care afforded by the lodge take the form of a monthly payment, or pension system ? Or, shall the relief extended by the lodge be such as necessity may occasion from week to week and from month to month? If it is desirable to have a pension system for the care of dependents, shall each Grand Lodge create a pension fund, to which contributions shall be made for subordinate lodges on a per capita basis; or, shall we expect each lodge to meet its own pensions from its own current revenue ?

If dependents are to be cared for in their own homes, or at least in their own localities, shall the lodge become legally responsible for them, and thereby secure legal control over them, as, for example, in the case of an infant orphan, or aged insane brother? Or, shall we leave legal control in the hands of relatives, who may, or may not be, in sympathy with Masonry and Masonic influences? What shall be the limits of practical Masonic charity? Shall it be permissible for the lodge at Jonesville to give pensions to its dependent aged brethren, while the lodge at Smithtown, twelve miles away, refuses to aid its members under any circumstances? What attitude are we to take as Masons towards insurance companies bearing Masonic names, and limiting their clientele to members of Masonic orders? What attitude, as Masons, are we to take to mutual accident and sickness societies organized under Masonic titles and restricted to membership on the Masonic basis? What attitude are we to take towards Masonic clubs organized for the mutual relief and support of their members? Shall we have laws as to these things; or, shall we regard them as accessories to the great fight that we are waging for fundamental principles and leave them, as accessories, to stand or fall on their own merits ?

I have named but a few of the problems of Masonic charity. Problems I have touched upon are problems of today that have come to us from yesterday. The solution of these problems that we are working out today will more or less determine the status of the Masonry of the future. Our order, with its great membership and great age, has great experience in the handling of these matters. The administration of Masonic charity is a great field of Masonic research, a field of tremendous importance about which little has been written. What is your experience in these matters, my brother in Oregon? You have served for many years on the relief committee of your lodge. What principles has your experience formulated for you? What is your experience in these matters, my brother in New York? You were on the building committee of your Masonic home. To what decisions have you arrived as to any or all of the questions about Masonic charity that the young men in Masonry are asking? Your opinions, my brothers in Honolulu and in London, will be most valuable if you will support them in these pages with facts and figures, and evidence of specific character. Perhaps this is all old ground to you, but to many thousands of young Masons the administration of Masonic charity is a fruitful field for research.

-Source: The Builder April 1915


CHARITY

The subject of charity, or brotherly aid, may well be illustrated by a sketch of a condition that developed itself among the Roman people many centuries ago. In essentials that condition was the same as the condition in which we now live.

In the early days of the Roman Republic a man grew up in the house in which he was born; when he married he bought his wife to live with him under the paternal roof; when he died he left his sons abiding in the same place. Neighboring families were similarly stabilized, and all these groups, owing to this perpetual neighborliness and to intermarriage, became so inwoven with each other that in a community there would not be one stranger.

In such a community the individual was not left to his own private resources; he was surrounded by others ever ready to aid him in misfortune, nurse him in illness and mourn him in death.

But, there came a time when this stability of life was broken up. By degrees the Romans conquered adjoining territory. A great military system was organized. Whole nations were brought into the Roman Empire. Great cities arose; travel was made possible; and a feverish restlessness took the place of the old stability. The old calm neighborhood life was destroyed, and in its place there grew up a fermenting life in town and city. A man no longer lived and died in the place of his birth, but moved from place to place, becoming a stranger in his own neighborhood, and scarce knew other persons living under the same roof. In misfortune and death he was thrown back on his own, unaided, individual resources.

In this situation men set out about the creating of a bond that would take the place of the lost neighborhood ties. They organized themselves into "Collegia" - groups formed of men in the same trade - which in the early days of their history were principally devoted to securing for a man a becoming burial service, the lack of which so filled a Roman with dread.

In the course of time these organizations - we could rightly call them lodges - assumed more and more functions until a last a man found in them charities, social life, business aid, religious influences, friendships and other features of general protection. To live a stranger in a city was no longer a thing to dread, to a man who could find in such a fellowship, the same friendship and support that his forefather had secured in the oldtime neighborhood. We men of today are living under just such conditions as brought Collegia into existence. The great majority of us are living in towns and cities; many of us are subject to conditions that shuttle us about from place to place, and from situation to situation, so that life has lost its firmness and security. Our next-door neighbor is a stranger; we may live in an apartment house, where even with dwellers on the same floor we have no ties at all.

In the midst of such conditions the individual is often thrown entirely upon his own resources. It is here that the lodge comes in, for the lodge, from this present point of view, is nothing other than a substitute for the old-fashioned small community life, wherein neighbor was so tied to neighbor that there was no need of charities, social centers or employment bureaus. In a lodge a man need no longer be a stranger; he finds there other men who, like himself, are eager to establish friendships, engage in social intercourse, and pool the resources of all in behalf of the needs of each.

From all this one can see at a glance what brotherly aid really is. It is the substitution of the friend for the stranger. It is a spirit which throws round a man the comforts and securities of love. When a worthy brother in distress, or his family, is helped, it is not as a pauper, as in the fashion of public charity, but the kindly help which one neighbor is always so glad to lend to another. Masonic charity is strong, kindly, beautiful and tender; and not charity at all in the narrow sense of the word. Nay, it does not wait until a brother is in distress, but throws about him in his strength and prosperity the affectionate arm of friendship, without which life is cold and harsh. Friendship, Fraternity and Fellowship - this is the soul of Freemasonry, of which charity is but one gesture with a thousand meanings.

Freemasonry not only inculcates the principals of love and benevolence, it seeks to give them actual and living presence in all occupations and intercourse of life. It not only feels, it acts! It not only pities human suffering, it relieves it! Nowhere in the world can a good Mason feel himself alone, friendless or forsaken. The invisible but helpful arms of our Order surround him, wherever he may be.

Mythic story tells us that the ancient gods invisibly and secretly followed their favorites in all their wanderings, and when these were exposed to danger or threatened with destruction, would unveil themselves in their awful beauty and power, and stand forth to preserve them from harm, or to avenge their wrongs. So Freemasonry surrounds all her children with her preserving presence, revealing herself only in the hour of peril, sickness or distress.

It is an erroneous idea, but one widely prevalent, that Freemasonry is a benefit society; that persons join it that they may be cared for in their periods of adversity. Nothing could be further from the truth; at least theoretically one units with our Fraternity that he may serve and minister to the needs of others.

Freemasonry is not, in itself, a charitable organization. That is, the primary purpose of the Order is not charitable relief to its members.

Masonic charity is a great fact; it is an inherent part of the Masonic system; but it is not the primary purpose or function of Freemasonry.

The fundamental creed of Masonry is and ever must be, the study of Masonic philosophy. As Freemasons come together for the discussion of Masonic truth, a strong feeling of brotherhood naturally results. The friendships formed in this work carry in themselves a desire to relive the necessities of unfortunate brothers.

The real Masonic charity (or assistance) that is afforded by one brother to another is assistance in the learning and understanding of Masonic truth.

We are not taught that we shall afford one another political, business or social assistance. Masonic lodges are not political organizations; they are no business syndicates; they are not social cliques. The average Freemason looks askance at the brother who seems to seek assistance of such sort. However, it is not to be denied that the strong and enduring friendships formed in the lodge are a real assistance to a man in all of his legitimate endeavors. But we must not forget that if we assist a brother Freemason in his endeavors, we assist him as a friend, and not because there is anything in Masonry that teaches us to discriminate in favor of Freemasons in the ordinary relationships of life.

It is a common error to regard charity as that sentiment which prompts us to extend assistance to the unfortunate. Charity is a Masonic sense has a much broader meaning, and embraces affection and goodwill toward all mankind, but more especially our brethren in Freemasonry. It is this sentiment which prompts a Freemason to suffer long and be kind, to control his temper, forgive the erring, reach forth his hand to stay a falling brother, to warn him of his error and whisper in his ear that correction which his fault may demand, to close his ear to slander and his lips to reproach; in short, to do unto others as he would be done by.

Charity as applied to Freemasonry is different from the usual and accepted meaning. All true Masons meet upon the same level, regardless of wealth or station. In giving assistance we strive to avoid the too common error of considering charity only as that sentiment of commensuration which leads us to assist the poor and unfortunate with pecuniary donations. Its Masonic application is more noble and more extensive. We are taught not only to relieve a brother's material wants, the cry of hunger, etc., but to fellowship with him upon our own level, stripped of worldly titles and honors. When we thus appeal to him, giving spiritual advice, lifting him up morally and spiritually with no sense of humiliation to him, we set him free from his passion and wants. To such charity there is a reciprocity rich in brotherly love and sincere appreciation.

Divinity has wisely divided the act of charity into many branches, and has taught us many paths to goodness. As many ways as we may do good, so many ways we may be charitable. There are infirmities not only of the body, but of the soul, which require the merciful hand of our abilities. I cannot condemn a man for ignorance, but must behold him with pity. It is no greater charity to clothe his body than to apparel the nakedness of his soul.

It is an honorable object to see the reason of other men wear our liveries, and their borrowed understanding do homage to the bounty of ours. It is like the natural charity of the sun, which illuminates another without obscuring itself. To be reserved in this part of goodness is the most sordid piece of covetousness, and more contemptible than pecuniary avarice.

Benevolence is absolute and real. So much benevolence as a man has, so much life has he; for all good things proceed out of this same spirit, which is differently named love, justice and temperance in its different applications, just as the ocean receives different names on the several shores which it washes. True benevolence, indeed, extends itself through the whole compass of existence, and sympathizes with the distress of every creature of sensation. Little minds may be apt to consider a compassion of this inferior kind as an instance of weakness; but it is undoubtedly the evidence of a noble nature. Homer thought it not unbecoming the character even of a hero to melt into tears at a distress of this sort, and has given us a most amiable and affecting picture of Ulysses weeping over his faithful dog, Argos, when he expires at his feet.

Freemasonry has no place for the little, selfish side of man. Its secrets are as the dead to him who looks at life that way. It looks for the man with the bigger soul, with the more universal spirit; it stops and stay with him only who sees man's mission in the betterment of the human race, who can take by the hand the fellow who is down and out, and put him on his feet and send him on his way a better man. Its teachings are wonderfully practical and godlike when once we recognize them.

It gives the individual a higher conception of a more definite mission; but while this is the spirit of Freemasonry, do we all recognize it? For no man can understand and appreciate it until he has pondered long and faithfully upon its teachings. Too many, alas,! fail to understand or get that broader vision which our obligations are intended to give. To them Freemasonry is a failure; they are neither active nor practical Masons, but merely hangers-on. Such is not the fault of Freemasonry, but is due to the fact that they have failed to mix thought and action.

Every day one meets the so-called Freemason. He is in evidence everywhere. Perhaps he has been Master, or even Grand Master. Perhaps the Fraternity has bestowed upon him every possible honor. He knows he has reached the highest rung in the ladder of his personal ambition. There he halts. There he comes to a dead stop. He throws Freemasonry aside as he would an old shoe or a sucked lemon. He ceases to attend lodge meetings. He has no more interest in the Fraternity. There is not enough Masonic spirit left in him even to subscribe to a Masonic paper. To all intents and purposes, so far as Freemasonry is concerned, he is dead. He professes, but he does not possess, and really never did possess, the real Masonic spirit.

The real Freemason is the man in whose everyday life one sees an exemplification of true Freemasonry. The real Mason may be as poor as a church mouse, or he may be the richest man on earth. But poor or rich, destitute or otherwise, the real Freemason demonstrates the teachings of the Fraternity in his daily life, in his business and social dealings with his fellow-men, in his religion and in his politics. The real Mason does not lose his interest in Freemasonry of his interest in his brethren. Age, position, wealth - these do not deaden his Masonic ardor. The real Freemason never says: "I am not interested in Freemasonry; I have lost my brotherly feelings; I have gone to seed."

Unless a man has the right kind of a heart you cannot make him the right kind of a Freemason. You can fill his brain full of obligations and teach him by symbols, and send him forth from the lodge room loaded to the guards with good intentions, and if his heart is not right he will walk a block out of his way to keep from giving a poor beggar a nickel, and then hasten back again, circulate a scandal, or interfere in matters that do not concern him. Charity, that God Given part of a man, and the foundation of Freemasonry, is lacking in his composition, and therefore he can be a Freemason only in name.

Charity or friendship, as it may well be called - is just the habit of giving our life to others; when we give our life away we possess more of it; the more we give, the more we receive.

To serve and do good to as many as possible - there is nothing greater in your fortune than that you should be able, and nothing finer in your nature than that you should be desirous to do this. The true Freemason must be and must have a right to be content with himself; and he can be so only when he lives not for himself alone, but for others also, who need his assistance and have a claim upon his sympathy.

Charity presupposes Justice, He who truly loves his brother respects the rights of his brother; but he does more - he forgets his own. Egoism sells or takes. Love delights in giving. In God, love is what it is in us, but in an infinite degree. God is inexhaustible in His Charity, as He is inexhaustible in His essence. That infinite omnipotence and infinite charity which, by an admirable good-will, draws from the bosom of its immense love the favors which it incessantly bestows on the world and on humanity, teaches us that the more we give, the more we possess.

Buddha said: "The Charitable man is loved by all; his friendship is prized highly; in death his heart is at rest and full of joy, for he suffers not from repentance; he receives the opening flower of his reward and the fruit that ripens from it. The charitable man has found the path of salvation. He is like the man who plants a sapling, securing thereby the shade, the flowers and the fruit in future years. Even so is the result of charity; even so is the joy of him who helps those who are in need of assistance."

Confucius said: "Love is to conquer self and turn to courtesy. Could we conquer self and turn to courtesy for but one day, all mankind would turn to love. The signs of love are ever courteous of eye and ever courteous of ear; to be ever courteous in word and ever courteous in deed. Without the door to behave as though a great guest were come; to treat the people as though we tendered the high sacrifice; not to do unto others what we would not they should do unto us; to breed no wrongs in the home. To be respectful at home, painstaking at work, faithful to all. Love is to mete out five things to all below heaven - modesty and bounty, truth, earnestness and kindness. Modesty escapes insult; bounty wins the many; truth gains men's trust; earnestness brings success; kindness is the key to men's work."

There are two principles which divide the wills of men; covetousness and charity, Covetousness uses God and enjoys the world; charity is the opposite.

Charity should be a distinguishing characteristic of every Freemason. It is in the practice of this virtue that man most nearly reveals his kinship to God.

The doctrines of Freemasonry are the most beautiful that it is possible to imagine. They breath the simplicity of the earliest ages, animated by the love of a martyred God. That word which the Puritans translated "Charity," but which is truly "Love," is the keystone which supports the entire edifice of this mystic science. Love one another, teach one another, help one another. That is all our doctrine, all our science, all our law. We have no narrow-minded prejudices; we do not debar from our society this sect or that sect; it is sufficient for us that a man worships God, no matter under what name or in what manner. Ah! Rail against us, bigoted and ignorant men, if you will. Those who listen to the truths which Freemasonry inculcates can readily forgive you. It is impossible to be a good Freemason without being a good man.

The immutable law of God requires that besides respecting the absolute rights of others, and being merely just, we should do good, be charitable, and obey the dictates of the generous and noble sentiments of the soul. Charity is a law because our conscience is not satisfied nor at ease if we have not relieved the suffering, the distressed, the destitute. It is to give that which he to whom you give has no right to take or demand. To be charitable is obligatory on us. We are the almoners of God's bounties. But the obligation is not so precise and inflexible as the obligation to be just. Charity knows neither rule nor limit. It goes beyond all obligations. Its beauty consists in its liberty. "He that loveth not, knoweth not God; for God is Love. If we love one another, God dwelleth in us, and His love is perfected in us. God is love; and he that dwelleth in love, dwelleth in God, and God in him."

To be kindly affectionate one to another with brotherly love; to relieve the necessities of the needy; and be generous, liberal and hospitable; to return to no man evil for evil; to rejoice at the good fortune of others, and sympathize with them in their sorrows and reverses; to live peaceably with all men, and repay injuries with benefits and kindness; these are the sublime dictates of the Moral Law, taught from the infancy of the world by Freemasonry.

Antiquity knew, described and practiced charity; the first feature of which, so touching - and, thank God! So common - is goodness, as its loftiest one is heroism. Charity is devotion to another; and it is ridiculously senseless to pretend that there ever was an age of the world when the human soul was deprived of that part of its heritage - the power of devotion. But it is certain that Christianity has diffused and popularized this virtue, and that before Christ these words were never spoken:

"LOVE ONE ANOTHER; FOR THAT IS THE WHOLE LAW."

Love would put a new face on this weary old world, in which we lived as pagans and enemies too long; and it would warm the heart to see how fast the vain diplomacy of statesmen, the impotence of armies and navies, and lines of defense, would be superseded by this unarmed child. Love will creep where force cannot go, will accomplish that by imperceptible methods - being its own lever, fulcrum and power - which force could never achieve.

Have you not seen in the woods, in a late autumn morning, a poor fungus or mushroom, a plant without any solidity - nay, that seemed nothing but a soft mush or jelly - by its constant, total and inconceivably gentle pushing, manage to break its way up through the frosty ground, and actually to lift a hard crust on its head? It is the symbol of the power of kindness.

The virtue of this principle in human society in application to great interests is obsolete and forgotten. Once or twice in history it has been tried, with signal success. This great, overgrown, dead Christendom of ours still keeps alive at least the name of a lover of mankind. But one day all men will be lovers; and every calamity will be dissolved in the universal sunshine.

The power of gentleness is too little seen in the world; the subduing influences of pity, the might of love, the control of mildness over passion, the commanding majesty of that perfect character which mingles grave displeasure with grief and pity for the offender. So it is that Freemason should treat his brethren who go astray; not with bitterness; nor yet with good natured easiness, nor with worldly indifference, nor with philosophic coldness, nor with laxity of conscience; that accounts everything well that passes under the seal of public opinion; but with charity and with pitying loving-kindness. Charity and loving-kindness are two words that comprehend the whole political and religious creed of Freemasonry. The law of charity cannot have been enacted by, nor the spirit of loving-kindness cannot have emanated from a cruel and ferocious God. It is the expression of the Divine Will because it is of the Divine Nature.

What of the hour in Freemasonry? Brighter - Stronger - Clearer. We often become discouraged and are inclined to be pessimistic, but amid all the errors and stumbling, a better day is dawning when we shall see the beneficent labors of Freemasonry shining in effulgent splendor. Freemasonry is growing in power, and as its immortal principles take root in the fallow soil of the human heart and mind, it buds and blossoms into foliage of kindness and the fruit of charity toward all mankind.

Let me be a little kinder;
Let me be a little blinder To the faults of those about me;
Let me praise a little more.
Let me be, when I am weary, Just a little bit more cheery;
Let me serve a little better Those that I am striving for.
Let me be a little braver When temptation bids me waver;
Let me strive a little harder To be all that I should be.
Let me be a little meeker With a brother who is weaker;
Let me think more of my neighbor, And a little less of me.

- Source: Short Talk Bulletin - Feb. 1925
Masonic Service Association of North America


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