Tuesday, September 23, 2025

The Silent Warning in the Middle Chamber

Among the most memorable lessons of the Fellow Craft Degree is the journey to the Middle Chamber and the symbolic wages awaiting the Craftsman: corn, wine, and oil. These are explained as the emblems of sustenance, refreshment, and joy—rewards of faithful labor, cooperation, and industry. Yet, embedded within the lecture of the Second Degree is a reference to Shibboleth, a word whose biblical origin is darker than its Masonic reinterpretation.

In Judges 12:1–7, the Ephraimites challenged Jephthah after his victory over the Ammonites. What began as envy escalated into civil war. At the fords of the Jordan, the Gileadites devised a linguistic test: survivors were asked to pronounce “Shibboleth.” Ephraimites, unable to articulate the “sh” sound, replied “Sibboleth” and were slaughtered. Forty-two thousand perished. What was once a simple word became a death sentence—an emblem of division, pride, and fratricide.

In Masonic ritual, Shibboleth is transformed into an emblem of abundance and fraternity. But its inclusion carries a hidden caution. Just as Ephraim’s pride magnified small differences into catastrophic division, so too can pride, rivalry, or pettiness fracture the harmony of the Craft. This essay explores the biblical backdrop, the Masonic reinterpretation, and the silent warning embedded in the Middle Chamber lecture. It argues that the Second Degree carries a dual message: the promise of plenty and the peril of division.

The Biblical Backdrop: Judges 12 and the Shibboleth Tragedy

The Book of Judges depicts a recurring cycle: Israel falls into idolatry, suffers oppression, cries to the Lord, and is delivered by a judge. Jephthah the Gileadite was one such deliverer. Having been an outcast due to his illegitimate birth, he rose to leadership by military prowess. In Judges 11, Jephthah defeated the Ammonites after vowing a rash and tragic vow concerning his daughter.

In chapter 12, Ephraim confronted Jephthah: “Why did you cross to fight the Ammonites and did not call us? We will burn your house down on you.” Jephthah responded that he had summoned them, but they failed to act, so he risked his life and God gave the victory. Their pride wounded, Ephraim accused the Gileadites of being “fugitives of Ephraim and Manasseh.” The insult escalated into civil war.

The Gileadites captured the Jordan fords, where fugitives attempted to cross. Suspects were tested with a word: “Say Shibboleth.” Their dialect betrayed them. Those who failed were seized and executed. Forty-two thousand Ephraimites fell.

Biblical commentators agree that this episode illustrates the destructive potential of pride, envy, and division. Matthew Henry’s classic commentary calls it “the fruit of pride and malice.” The Pulpit Commentary notes that a mere difference of speech became the cause of a fratricidal massacre. Keil and Delitzsch emphasize the tragic irony: Israel, meant to be one people under God, destroyed itself over a word.

The shibboleth episode thus stands as one of Scripture’s starkest warnings against internal strife.

Shibboleth in Masonic Ritual

Freemasonry preserves the word Shibboleth in the Fellow Craft Degree. In ritual, it is associated not with slaughter but with “an ear of corn near a stream of water”—symbols of plenty. Albert G. Mackey (1873/1996) explains in his Encyclopedia of Freemasonry that while the biblical narrative used Shibboleth as a password for exclusion, Masonry reinterprets it as a token of nourishment, refreshment, and abundance—the wages of faithful labor.

The Short Talk Bulletin of December 1934, published by the Masonic Service Association, devotes an entire issue to “Passages of Jordan.” It traces Shibboleth to its biblical origin in Judges 12, acknowledging the tragedy, and then explains its Masonic transformation. The Bulletin emphasizes that “where once the word separated and destroyed, in Masonry it unites and nourishes.” The lesson is clear: the Craft redeems a word of division into a symbol of unity.

H. L. Haywood (1923), in Symbolical Masonry, retells the story of Judges 12 before contrasting it with the wages of a Fellow Craft. Haywood emphasizes that while Ephraim’s pride turned a word into a weapon, Masonry turns it into a reminder of shared bounty. He warns, however, that Masons must remain vigilant: the same pride that divided Ephraim can easily divide a lodge if unchecked.

Even the official lectures of many Grand Lodges retain this emphasis. The Fellow Craft Degree, when instructing on corn, wine, and oil, subtly echoes the biblical scene but with reversed meaning. The candidate learns not of division but of abundance. Yet, as Preston and later monitors note, the historical reference remains a silent backdrop, carrying its warning forward.

The Silent Warning in the Middle Chamber

The Fellow Craft Degree is rich in symbolism: architecture, columns, sciences, and wages. Among its many lessons, the invocation of Shibboleth carries a deeper dimension. On the surface, it teaches about the rewards of labor. Beneath, it whispers of the cost of pride and division.

The silent warning is this: beware of creating new shibboleths. Masons must resist the temptation to magnify small differences—whether of ritual, interpretation, tradition, or personality—into causes for discord. Just as the Ephraimites insulted the Gileadites and perished over a dialect, so too can lodges fracture over minor disputes if brethren let pride override fraternity.

Masonic writers have drawn this parallel repeatedly. The Grand Lodge of British Columbia and Yukon, in a 2006 publication of a Prestonian Lecture, remarked that Judges 12 is “most frequently referenced when the Second Degree Tracing Board is explained.” The lecture emphasizes that the tragedy of Ephraim is not retold in full but remains “implied, a silent reminder against division.”

Mackey, Haywood, and the Short Talk Bulletin all insist that Masons should read Shibboleth as an inversion: what once marked enemies must now mark brothers. The very word that divided tribes becomes, in Masonry, an emblem of unity. But the biblical memory lingers, and its caution is meant to guard the Craft against repeating history.

Lessons for the Lodge

Guarding Against Pride

The root cause of the Ephraimite tragedy was pride. Ephraim could not tolerate another tribe’s success without them. In lodges, pride manifests in rivalry for offices, disputes over ritual correctness, or resistance to new ideas. The silent warning is clear: pride must yield to humility.

Unity Over Minor Differences

The Ephraimites were slaughtered over a pronunciation—small differences magnified into fatal markers. In Masonry, the equivalent might be disputes over minor ritual variations between jurisdictions, or differences in custom. While ritual integrity matters, the spirit of brotherhood must always take precedence.

Living the Wages of the Craft

Corn, wine, and oil symbolize the true rewards of Masonry: sustenance, refreshment, and joy in fellowship. These can only be enjoyed in unity. Discord robs the lodge of its joy. The lesson is not merely symbolic but practical: lodges flourish when brothers labor together in harmony and collapse when they allow shibboleths to divide them.

Fraternity Beyond the Lodge

The warning also extends outward. In society, people often divide over small distinctions of race, language, politics, or creed. The Masonic transformation of Shibboleth challenges the Craft to model unity beyond the lodge, to show the world that men of every nation, language, and opinion can meet on the level.

Reflections from Masonic Literature

Several authoritative Masonic voices illustrate the enduring lesson.

Haywood (1923): “The Ephraimitish War shows what becomes of a people when pride and envy govern them. Shibboleth, in our ritual, is made to signify the plenty which results when men work together in harmony, each forgetting self for the sake of all.”
Masonic Service Association (1934): “Once a word that separated, Shibboleth is now, in Masonry, a word of union. It is our silent reminder that there can be no true wages of the Craft without harmony among Craftsmen.”
Mackey (1996/1873): “Shibboleth, an ear of corn or stream of water, in Scripture the test of enemies, in Masonry the symbol of plenty. It admonishes us that we must not allow the jealousies of Ephraim to enter the lodge.”

These sources agree: the story is more than historical curiosity. It is a parable embedded in ritual—a cautionary tale and a reminder of Masonry’s higher calling.

The Broader Masonic Philosophy

Freemasonry has always sought to rise above sectarian division. Its universality is one of its hallmarks: men of every creed, race, and nation may unite under its banners, so long as they believe in God and the brotherhood of man. The Shibboleth episode, as incorporated into the Fellow Craft Degree, reinforces this universality.

Whereas the tribes of Israel fractured over dialect, Masons are taught to value brotherhood over difference. Whereas Ephraim’s pride produced slaughter, Masons are exhorted to humility and harmony. The very inclusion of Shibboleth in ritual, reinterpreted and redeemed, dramatizes this philosophy.

It is therefore fitting that the silent warning arises in the Second Degree—the stage of growth, labor, and intellectual development. The Fellow Craft, poised between the innocence of the Entered Apprentice and the maturity of the Master Mason, must learn that his labors are meaningless without unity. The Middle Chamber, where wages are received, becomes not only a place of reward but also a reminder of responsibility.

Conclusion

The Middle Chamber lecture of the Fellow Craft Degree teaches many lessons: the liberal arts, the wages of the Craft, and the nobility of labor. Yet hidden within is a silent warning drawn from one of Scripture’s most tragic episodes. The Ephraimites, consumed by pride, magnified small differences into grounds for division, and forty-two thousand perished.

Masonry redeems Shibboleth from its bloody past, transforming it into a symbol of plenty and unity. But the biblical memory remains, whispering caution: “Beware of creating new shibboleths. Beware of pride. Beware of division.”

The true wages of Masonry—corn, wine, and oil—can only be enjoyed when brethren labor together in harmony. The Silent Warning in the Middle Chamber is this: let no word, no custom, no small difference divide us. For the greatest enemy of the Craft is not without, but within, when pride and envy are allowed to rule.

References

Haywood, H. L. (1923). Symbolical Masonry: An interpretation of the three degrees. Macoy Publishing.

Henry, M. (1991). Matthew Henry’s commentary on the whole Bible (Complete and unabridged). Hendrickson. (Original work published 1706).

Keil, C. F., & Delitzsch, F. (1980). Commentary on the Old Testament: Volume II – Joshua, Judges, Ruth, I & II Samuel. Eerdmans. (Original work published 1866).

Mackey, A. G. (1996). An encyclopedia of Freemasonry and its kindred sciences (Vols. 1–2). Kessinger. (Original work published 1873).

Masonic Service Association. (1934, December). Short Talk Bulletin: Passages of Jordan. Masonic Service Association of the United States.

Pulpit Commentary. (1989). The Pulpit Commentary: Judges. Hendrickson. (Original work published 19th c.).

Preston, W. (1860). Illustrations of Masonry. London: J. Wilkie.

United Grand Lodge of England. (2006). The Victoria Cross: Freemasons’ band of brothers (Prestonian Lecture reprint). Grand Lodge of British Columbia and Yukon.

Wednesday, September 17, 2025

Beyond Secrecy: Why Freemasonry’s Lessons Matter in Today’s Transparent World

I live in a world of instant information. A quick search gives me the ingredients of a “secret” recipe, the behind-the-scenes workings of government, or the details of organizations that once seemed mysterious. In this age of openness, secrecy feels outdated—sometimes even suspicious. That is why Freemasonry, a fraternity often spoken of in whispers, can appear puzzling to many people I meet.

But here is what I discover: the real importance of Freemasonry is not in what it hides. Its power rests in the lessons it offers—lessons about character, balance, and purpose that speak directly to life today.

The Origins of Secrecy

When I look back to the beginnings of Freemasonry, I see that secrecy started out as something practical. Medieval stonemasons—builders of cathedrals and castles—protected their skills through signs and oaths so they could prove their qualifications wherever they traveled.

As Masonry shifted from operative building to speculative teaching, secrecy changed. It stopped being about protecting trade secrets and became about creating an atmosphere of meaning. The closed doors, the private words, the rituals—they were never about exclusion. They were about giving a sense of depth and sacredness to the journey of self-improvement.

Transparency and Suspicion

In today’s culture of openness, I notice how secrecy sparks suspicion. We expect everything to be shared, posted, and explained. Anything hidden raises questions.

But the reality is simple: most of what was once “secret” about Masonry is already widely available. What matters isn’t the handshake or the words—it’s the experience of walking through them, of pausing to reflect. Just as I might keep a prayer, a family ritual, or a journal private, Freemasonry preserves a space for moments that are not meant for the crowd.

The Lessons I See in Freemasonry

When I step back and look at Freemasonry, the most powerful thing I see is not secrecy at all—it is the lessons.

The square teaches me fairness in all my dealings. The compasses remind me to set healthy boundaries and live with balance. The gavel teaches me to chip away at selfishness and impatience. These are not relics of the past; they are living tools for shaping my character.

Masonry also shows me the power of fellowship. Its lodges are not secret societies plotting in the shadows; they are groups of men working side by side to raise money for hospitals, scholarships, and humanitarian relief. The visible works of charity are the truest expression of what happens inside the Lodge.

Why Secrecy Still Matters

Even in a transparent world, I realize secrecy still has value. It’s not about hiding; it’s about holding space.

When everything is broadcast, private experiences become more meaningful. The initiation, the oaths, the shared trust—these moments stay with a Mason for life. They remind him that words matter, promises matter, and that growth often begins in quiet places before it shows itself in public.

Lessons for My Transparent Age

The more I think about it, the more I see how Masonic lessons apply beyond the Lodge doors.

In a time of oversharing, Masonry reminds me of the value of privacy. In a culture of quick fixes, it calls me back to the slow, steady work of self-improvement. And in an era of division, it demonstrates how fellowship rooted in respect can build bridges where walls once stood.

Conclusion

As I live in this transparent world, I find myself looking for something deeper. Freemasonry offers that depth—not because it keeps secrets, but because it teaches truths. Its lessons on integrity, service, and self-mastery matter as much now as they did centuries ago.

If you are not a Mason, you don’t need to knock on a Lodge door to begin exploring these lessons. That is exactly why I wrote The Temple Within. In its pages, you’ll find how the timeless principles of Freemasonry—once used to build cathedrals of stone—can still guide you in building a life of balance, integrity, and purpose. It is not a book of secrets. It is a framework for transformation, offered openly, to anyone willing to start shaping the temple that matters most: the one within yourself.

Tuesday, September 9, 2025

Freemasonry and the United States Constitution: Symbols, Ideals, and Influence

The Constitution of the United States stands as one of the most enduring frameworks for liberty and self-government in history. Written in Philadelphia in 1787, the Constitution has shaped the political life of the United States for more than two centuries. Less often discussed, however, is the connection between the Constitution and Freemasonry, the world’s oldest fraternity dedicated to moral improvement, brotherhood, and civic duty. While Freemasonry did not write the Constitution, its principles, rituals, and members played a significant role in shaping the cultural and philosophical context in which it was framed. Exploring these connections reveals not only historical curiosities but also deep symbolic resonances between Masonic ideals and the American constitutional system.

Historical Context of 1787

The Constitutional Convention convened in May 1787 in Philadelphia’s Independence Hall. Delegates from twelve states (all but Rhode Island) met in secret to craft a new system of government to replace the failing Articles of Confederation. The challenges were immense: balancing state sovereignty with national unity, establishing checks on power, and creating a government capable of enduring. The atmosphere of deliberation and secrecy mirrored Masonic lodge practices, where business was conducted behind closed doors to foster free debate and brotherly equality (Bullock, 1996).

At the same time, Freemasonry was flourishing in America. Lodges across the colonies had long been gathering places for civic leaders, merchants, and soldiers. Rooted in Enlightenment philosophy, Masonry promoted ideals such as equality, liberty of conscience, and rational order. These ideals were already influencing political debates, and the overlap between lodge culture and the Convention hall was far from coincidental.

Masonic Principles and Constitutional Parallels

The parallels between Masonry and the Constitution are numerous. Four in particular stand out: equality, liberty of conscience, rule of law, and self-government.

Equality and Brotherhood. In Masonry, members meet “on the level,” symbolizing that social distinctions are set aside in favor of brotherhood. The Constitution opens with the words “We the People,” affirming that legitimacy flows from the equal standing of citizens rather than hereditary privilege (Hutson, 1987).

Liberty of Conscience. Masonry forbids religious tests, welcoming men of all faiths who believe in a Supreme Being. Similarly, the Constitution prohibits religious tests for public office (Article VI) and, through the Bill of Rights, guarantees freedom of religion and speech. Both lodge and republic embraced tolerance as a civic necessity (Jacob, 1991).

Rule of Law and Order. Masonry’s working tools, especially the square, symbolize fairness, justice, and moral rectitude. The Constitution enshrined checks and balances to ensure government acted lawfully, reflecting a shared concern with justice tempered by restraint (McDonald, 1985).

Self-Government and Consent. Lodges were early models of democratic practice, with written constitutions, elected officers, and by-laws. Likewise, the U.S. Constitution established a republican system with elections, written procedures, and provisions for amendment—an echo of the fraternity’s commitment to governance by consent (Stevens, 2013).

Key Masonic Figures and Their Roles

George Washington

George Washington, initiated in Fredericksburg Lodge No. 4 in 1752 and later Master of Alexandria Lodge No. 22, presided over the Constitutional Convention. While Washington rarely spoke, his presence provided moral authority and unity to the proceedings. His Masonic career reflected discipline, order, and civic virtue, qualities he brought to his role as presiding officer (Flexner, 1974).

Benjamin Franklin

Benjamin Franklin, initiated in St. John’s Lodge, Philadelphia in 1731 and Past Grand Master of Pennsylvania in 1734, served as the elder statesman of the Convention. Known for his wit and pragmatism, Franklin was instrumental in forging compromise. His Masonic background reflected his belief in tolerance, rational discourse, and fraternity, all vital for the success of the Convention (Van Doren, 1991).

Other Confirmed Masonic Delegates

John Blair (Virginia) – Member of Williamsburg Lodge No. 6, Blair later became one of the first justices of the U.S. Supreme Court. He also helped draft Virginia’s constitution and resigned from the Court in 1795 due to health concerns (Hall, 1923).

David Brearley (New Jersey) – Trenton Lodge No. 5. Brearley proposed the Electoral College as a mechanism for choosing the president, became the first federal district judge of New Jersey, and served as Grand Master of New Jersey Masons from 1781 to 1783 (Fowler, 1989).

Jacob Broom (Delaware) – Lodge No. 14, Delaware. Broom was a quiet delegate who rarely spoke but signed the Constitution. He later became an industrial pioneer by building mills and foundries and served as Wilmington’s first postmaster (Collins, 1997).

Daniel Carroll (Maryland) – Likely Lodge No. 16, Maryland. Carroll was one of only two Catholic signers of the Constitution. His brother John became the first Catholic bishop in the United States, and Daniel donated land that became part of Washington, D.C. (Gibbons, 1919).

Jonathan Dayton (New Jersey) – St. John’s Lodge No. 1, Newark. At just 26 years old, Dayton was the youngest signer of the Constitution. He later became Speaker of the House but was implicated in Aaron Burr’s conspiracy, damaging his reputation (Chernow, 2004).

Nicholas Gilman (New Hampshire) – St. John’s Lodge No. 1, Portsmouth. A veteran of the Continental Army, Gilman served in the first four Congresses and later as a U.S. Senator. His home in Exeter, New Hampshire, remains a historic landmark (Morison, 1965).

Rufus King (Massachusetts/New York) – St. John’s Lodge, Newburyport. King strongly opposed slavery during the Convention, twice ran unsuccessfully for president, and served as U.S. Minister to Great Britain (Bowen, 1986).

William Paterson (New Jersey) – Trenton Lodge No. 5. Paterson authored the New Jersey Plan advocating equal state representation, later served as governor of New Jersey, and became a Supreme Court justice. The city of Paterson, New Jersey, bears his name (Smith, 1976).

Richard Dobbs Spaight (North Carolina) – St. John’s Lodge No. 2, New Bern. Spaight became governor of North Carolina, died in a duel in 1802, and left a political legacy continued by his son, who also became governor (Powell, 1994).

Symbolism and Civic Ideals

Masonic symbols resonate with the structure of the Constitution. The square represents justice and fairness, principles that underpin the separation of powers and the judiciary. The compasses signify restraint and the limits of authority, evident in checks and balances. The trowel, which spreads the cement of brotherly love, parallels the Constitution’s role in binding diverse states into a unified nation. The secrecy of the Convention echoed Masonic lodge practices, fostering open debate and fraternity (Roberts, 2009).

Continuing Legacy

Freemasonry’s influence on the Constitution should not be exaggerated—non-Masons also shaped the document. Yet the overlap of membership, principles, and symbolism demonstrates a real synergy. Today, Masonic lodges continue to emphasize civic virtue, education, and community service. The Constitution, like a Masonic temple, is a “living building,” preserved and strengthened by the moral responsibility of its citizens (Bullock, 1996).

Conclusion

Freemasonry did not write the U.S. Constitution, but its principles and members influenced the intellectual and moral climate of 1787. Masons like Washington, Franklin, Brearley, and others embodied ideals of equality, liberty, fraternity, and order that found expression in the nation’s founding charter. The Constitution remains more than a legal document; it is also a moral covenant reflecting the same principles Freemasons sought to build within their lodges. Understanding this relationship helps us appreciate both the Constitution’s symbolic richness and the enduring value of civic fraternity.

References

Bowen, C. D. (1986). Miracle at Philadelphia: The Story of the Constitutional Convention, May to September 1787. Boston: Atlantic Monthly Press.

Bullock, S. C. (1996). Revolutionary Brotherhood: Freemasonry and the Transformation of the American Social Order, 1730–1840. Chapel Hill: University of North Carolina Press.

Chernow, R. (2004). Alexander Hamilton. New York: Penguin Press.

Collins, G. (1997). The Delawareans Who Signed the Constitution. Wilmington: Historical Society of Delaware.

Flexner, J. T. (1974). George Washington and the New Nation (1783–1793). Boston: Little, Brown and Company.

Fowler, W. C. (1989). The New Jersey Delegates to the Constitutional Convention. Princeton: Princeton University Press.

Gibbons, T. (1919). The Carrolls of Maryland. Baltimore: Maryland Historical Society.

Hall, H. (1923). The Supreme Court Justices of Virginia. Richmond: Virginia State Historical Society.

Hutson, J. H. (1987). The Creation of the Constitution: A History in Documents. Washington, D.C.: National Archives.

Jacob, M. C. (1991). Living the Enlightenment: Freemasonry and Politics in Eighteenth-Century Europe. New York: Oxford University Press.

McDonald, F. (1985). Novus Ordo Seclorum: The Intellectual Origins of the Constitution. Lawrence: University Press of Kansas.

Morison, S. E. (1965). The Gilman Family Papers. Concord: New Hampshire Historical Society.

Powell, W. S. (1994). Dictionary of North Carolina Biography. Chapel Hill: University of North Carolina Press.

Roberts, A. (2009). Symbols of Freemasonry: Their Significance and Origins. New York: Barnes & Noble.

Smith, J. P. (1976). The Life of William Paterson, Signer of the Constitution. New Brunswick: Rutgers University Press.

Van Doren, C. (1991). Benjamin Franklin. New York: Viking Press.

Stevens, A. (2013). Constitutionalism and American Democracy: The Masonic Influence. Philadelphia: Temple University Press.

Sunday, September 7, 2025

From Clay to Ashlar: The Evolution of a Masonic Symbol

Symbols endure because they bridge the temporal and the eternal, the practical and the moral. Among the most enduring of such symbols is the image of the stone — whether as clay in the hands of the potter, a cornerstone set by builders, or the ashlar refined by the mason. In the Bible, clay and stone serve as metaphors for human character and divine judgment. In medieval manuscripts such as the Regius (c. 1390) and Cooke (c. 1410–1425), stones “hewn true” appear as models of faithful craftsmanship and ethical conduct. In speculative Freemasonry, beginning in the seventeenth and eighteenth centuries, the rough and perfect ashlar became central symbols of moral refinement, representing man’s journey from natural imperfection to virtuous completion.

This essay traces the evolution of this symbol from biblical foundations, through patristic and medieval theology, into operative masonry and the Old Charges, culminating in its enduring place in Masonic philosophy. The metaphor of the ashlar illustrates not only the history of craftsmanship but also humanity’s continual aspiration to be shaped, measured, and found true according to both divine and moral standards.

Biblical Foundations: Clay, Stone, and Plumbline

The earliest foundation for the ashlar metaphor lies in the Hebrew Bible. Isaiah 64:8 declares: “But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand” (King James Version). Here, humanity is depicted as raw material awaiting divine formation. The metaphor emphasizes dependency on God’s shaping hand, paralleling the later Masonic image of the rough stone awaiting refinement.

The stone itself is another recurring biblical image. In Exodus 20:25, Israel is commanded to build altars only with unhewn stones, for the application of a tool would pollute them. Similarly, in 1 Kings 6:7, the Temple of Solomon is described as being constructed of stones made ready in the quarry, so that no tool was heard in the house during construction. These passages reflect a duality: stone in its natural state is pure, but stone properly prepared beforehand becomes worthy for sacred use.

The cornerstone motif deepens the metaphor. Psalm 118:22, later echoed in Matthew 21:42, proclaims: “The stone which the builders refused is become the head stone of the corner.” The cornerstone represents Christ, rejected but ultimately the foundation of the spiritual temple. The measurement of truth and alignment emerges fully in the prophetic vision of Amos. In Amos 7:7–8, the prophet records: “Behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand.” God announces that He will set a plumbline in the midst of Israel, signifying judgment by a divine standard. Just as walls must be plumb to stand, so too must human lives be measured against God’s righteousness.

These biblical images—clay shaped by the potter, stone prepared for the temple, the cornerstone, and the plumbline—anticipate the later Masonic use of the ashlar. Together they establish a theological foundation in which material construction mirrors moral and spiritual construction.

Early Christian and Patristic Writings

The early Church Fathers developed these metaphors. Origen and Augustine interpreted passages about stones and building allegorically, presenting believers as “living stones” joined to Christ, the cornerstone (1 Peter 2:5). Augustine, in City of God, described the faithful as stones shaped for the heavenly Jerusalem, contrasting them with the rough stones of earthly pride. John Chrysostom likewise emphasized the alignment of Christian lives to divine measure, drawing on imagery familiar to builders of his age.

These patristic interpretations preserve the biblical imagery and extend it. The stone becomes not merely a building material but a moral and spiritual reality. Just as masonry required true stones to create enduring walls, the Church required believers morally shaped and tested against divine standards.

Medieval Theology and the Culture of Building

During the Middle Ages, metaphors of stone and building proliferated, especially within monastic and scholastic traditions. Bernard of Clairvaux (1090–1153) often spoke of the soul being built upon stones of virtue, aligned with Christ the cornerstone. For Bernard, each act of discipline, prayer, or service was a chiseling act, transforming rough humanity into a polished fitment for God’s house.

Thomas Aquinas (1225–1274) advanced the philosophical side of this metaphor. In the Summa Theologiae, he described virtue as a “mean” or measure of human action, aligning conduct with divine reason. Though he did not speak of ashlar, his emphasis on proportion and rectitude resonates with the imagery of a stone squared, plumb, and fit for building. In this intellectual framework, being “true” meant being rightly measured in accordance with eternal law.

The medieval cathedral builders embodied these principles materially. The great Gothic cathedrals of Europe required thousands of stones, each carefully squared and aligned. The mason’s daily craft of hewing rough stones into smooth ashlars was itself an allegory of spiritual refinement, visible to the entire community. It is not accidental that the guilds of masons preserved both practical and moral codes, which later evolved into the Old Charges.

The Old Charges of Masonry: Regius and Cooke Manuscripts

The earliest extant Masonic documents, the Regius Manuscript (c. 1390) and the Cooke Manuscript (c. 1410–1425), transmit operative rules and moral obligations for masons. While neither explicitly mentions the word “ashlar,” they repeatedly refer to stones that must be “well and truly hewn.”

The Regius Manuscript emphasizes moral character alongside skill, urging masons to love God, be true to their craft, and live honestly. Its insistence on “stones full good” suggests that physical stones served as symbols of moral rectitude. The Cooke Manuscript similarly balances geometry and ethics, teaching masons to be “true” both in work and in life.

These manuscripts show the operative origin of later speculative symbolism. Just as a wall built of poorly hewn stones could not stand, so too a society built upon men lacking virtue would collapse. The mason’s stone became an emblem for the mason himself.

Transition to Speculative Masonry

By the seventeenth and eighteenth centuries, as Freemasonry transformed from an operative guild into a speculative fraternity, the stone metaphor crystallized in the form of the ashlar. William Preston’s Illustrations of Masonry (1772) codified the Rough and Perfect Ashlar as two of the “movable jewels of the lodge.” The Rough Ashlar symbolized man in his natural state, while the Perfect Ashlar symbolized man improved through discipline, education, and Masonic instruction.

Thomas Smith Webb’s Freemason’s Monitor (1797) carried this symbolism into American lodges, where it remains standard. Albert Mackey later summarized in his Encyclopedia of Freemasonry that the ashlar, in both forms, “is a symbol of man’s moral and spiritual progress.”

The ashlar thus preserved the operative concern with stones hewn true while fully adopting the biblical and theological dimensions of moral rectitude and divine measurement. The mason became the stone, and the tools of the craft became instruments of virtue.

Modern Masonic and Moral Language

Today, the ashlar continues to serve as a vivid emblem in Freemasonry. Every Entered Apprentice is taught to contemplate the Rough and Perfect Ashlar as symbols of his own moral progress. Lodge rooms often display physical examples of both, connecting modern Masons with their operative predecessors.

The symbolism also extends beyond Freemasonry into common culture. The phrase “rough diamond” reflects the same idea of hidden potential awaiting refinement. Michelangelo’s famous remark, “I saw the angel in the marble and carved until I set him free,” parallels the mason’s labor upon the rough ashlar. Ralph Waldo Emerson’s insistence that man is a fragment until formed by virtue likewise echoes this imagery.

The biblical plumbline also finds renewed resonance in modern Freemasonry. The plumb, square, and level remain essential working tools, all serving as measures of truth and rectitude. The Perfect Ashlar, when tested by these tools, becomes the emblem of a man aligned not only with his fellows but also with the divine standard of uprightness.

Conclusion

From the clay of Isaiah to the plumbline of Amos, from the stones of Solomon’s Temple to the true stones of the Old Charges, and from the Rough and Perfect Ashlar of speculative Masonry to modern moral philosophy, the symbol of the stone traces a continuous thread through Western thought. It reflects humanity’s self-understanding as unfinished, in need of shaping, alignment, and refinement.

The ashlar thus stands as more than a piece of building material. It is a moral emblem, a reminder that every man begins rough but may, through discipline and divine guidance, be made true and perfect, fit for the eternal temple.

References

Aquinas, T. (1947). Summa Theologica (Fathers of the English Dominican Province, Trans.). Benziger Bros.

Augustine. (2003). The City of God (H. Bettenson, Trans.). Penguin Classics.

Bernard of Clairvaux. (1970). On the Song of Songs I (K. Walsh, Trans.). Cistercian Publications.

Chrysostom, J. (1889). Homilies on the Gospel of Matthew (P. Schaff, Ed.). Nicene and Post-Nicene Fathers, First Series, Vol. 10. Christian Literature Publishing Co.

King James Bible. (1611/2017). The Holy Bible, King James Version. Hendrickson Publishers.

Mackey, A. G. (1874). An Encyclopedia of Freemasonry and Its Kindred Sciences. Lippincott.

Origen. (1956). On First Principles (G. W. Butterworth, Trans.). Harper & Row.

Preston, W. (1772). Illustrations of Masonry. London.

The Regius Manuscript (c. 1390). In Douglas Knoop, G. P. Jones, & D. Hamer (Eds.), The Early Masonic Catechisms (1943). Manchester University Press.

The Cooke Manuscript (c. 1410–1425). In Douglas Knoop, G. P. Jones, & D. Hamer (Eds.), The Early Masonic Catechisms (1943). Manchester University Press.

Webb, T. S. (1797). The Freemason’s Monitor. Albany: Spencer & Webb.

Friday, September 5, 2025

Anthony Sayer: The First Grand Master of Modern Freemasonry

The history of Freemasonry is marked by figures who, through their actions or symbolic significance, have left a lasting imprint on the Craft. Among these is Anthony Sayer (1672–1741), the first Grand Master of the Premier Grand Lodge of London, elected in 1717. While little is known of his personal life and he left few direct accomplishments, his role as the inaugural Grand Master marks the official transition of Freemasonry into a formally organized fraternity. His story is both a reflection of the fraternity’s modest origins and a reminder of the Craft’s enduring principles of equality and brotherhood.

The Historical Context of 1717

Before 1717, Freemasonry existed in a less formal structure, consisting of independent lodges meeting primarily in taverns and alehouses. These lodges represented a gradual evolution from operative stonemason guilds into speculative societies emphasizing moral philosophy and symbolic ritual (Stevenson, 1990). The decisive step toward modern organization came on June 24, 1717, when four London lodges met at the Goose and Gridiron Alehouse in St. Paul’s Churchyard and resolved to create a centralized governing body, known as the Grand Lodge of London and Westminster (Anderson, 1723/1734). The brethren then elected Anthony Sayer as the first Grand Master, establishing a precedent for annual elections that remains a cornerstone of Masonic governance.

The Life of Anthony Sayer

Biographical details about Sayer remain limited. Contemporary records describe him as a “Gentleman,” but later evidence suggests that he was not wealthy and eventually fell into financial hardship (Lane, 1895). Unlike his successors—many of whom were members of the nobility—Sayer came from more modest circumstances.

After serving as Grand Master from 1717 to 1718, he was succeeded by George Payne and later by the Duke of Montagu, whose leadership helped solidify the prestige of the new Grand Lodge. Sayer, however, faded into relative obscurity. Surviving documents indicate that in later years he applied for financial relief from the fraternity, petitions that were granted as acts of Masonic charity (Hughan, 1897). He died in 1741, remembered less for personal distinction than for the office he first held.

Symbolic and Institutional Significance

Although Sayer himself did not shape Masonic philosophy or ritual, his election is symbolically important. His selection as Grand Master represents the fraternity’s first step toward centralized governance, which allowed for the codification of constitutions, the regulation of ritual, and the preservation of traditions across lodges (Coil, 1996).

Moreover, Sayer’s modest social standing is significant. In a society where leadership was often reserved for the aristocracy, his election demonstrates the Craft’s principle of equality—affirming that leadership was not limited to noble birth but was available to any brother chosen by his peers. This principle was quickly overshadowed as later Grand Masters were drawn from the nobility, but the precedent of electing Sayer reflects the fraternity’s original spirit of inclusivity (Mackey, 1873).

Legacy

Anthony Sayer’s legacy is paradoxical. On the one hand, he made no lasting contribution to the development of ritual, philosophy, or organizational policy. On the other, his election on St. John’s Day in 1717 stands as a symbolic cornerstone of modern Freemasonry. His life story—marked by both honor and later hardship—also illustrates the Craft’s commitment to supporting its members in times of need.

Thus, Sayer embodies both the humble origins and the enduring ideals of the fraternity. His significance lies not in personal achievement but in the institutional framework he inaugurated. In this sense, Anthony Sayer remains an essential figure in the history of Freemasonry, reminding modern Masons that even the most modest of beginnings can give rise to enduring traditions.

Conclusion

Anthony Sayer’s place in Masonic history is unique. Though not a man of wealth or renown, his election as the first Grand Master of the Premier Grand Lodge of London marked the birth of organized Freemasonry. His story underscores the fraternity’s principles of equality, charity, and fraternity while highlighting the transition from informal lodges to a structured and enduring institution. As such, Anthony Sayer serves as both a historical figure and a symbol of the Craft’s enduring journey.

References

Anderson, J. (1734). The constitutions of the free-masons (2nd ed.). London: Printed by Brotherhood. (Original work published 1723)

Coil, H. W. (1996). Coil’s masonic encyclopedia (Rev. ed.). Richmond, VA: Macoy Publishing.

Hughan, W. J. (1897). Origin of the English rite of Freemasonry: Especially in relation to the Royal Arch degree. London: Spencer & Co.

Lane, J. (1895). Masonic records, 1717–1894: Being lists of all the lodges at home and abroad, warranted by the four original Grand Lodges, and United Grand Lodge of England. London: Fox, Jones & Co.

Mackey, A. G. (1873). Encyclopedia of Freemasonry. Philadelphia: Moss & Company.

Stevenson, D. (1990). The origins of Freemasonry: Scotland’s century, 1590–1710. Cambridge, UK: Cambridge University Press.

Tuesday, September 2, 2025

Wisdom, Strength, and Beauty: Revolutionary Freemasons as Pillars in the Making of a Nation

Freemasonry, with its three symbolic pillars—Wisdom to contrive, Strength to support, and Beauty to adorn—offers a lens through which to view history’s influential figures. During the American Revolution, several Freemasons embodied these virtues in both their military service and public life. This essay explores how George Washington, Joseph Warren, Paul Revere, and James Mitchell Varnum exemplified the Masonic pillars through thoughtful leadership, enduring perseverance, and inspiring ideals. Through their actions, they contributed to the birth of the republic and honored the values of Freemasonry in a time of national formation.

I. Wisdom: Leading with Insight and Strategy

George Washington

George Washington’s life was profoundly shaped by his Masonic affiliation. He joined the Lodge in Fredericksburg, Virginia in 1752 and later became the first Master of Alexandria Lodge No. 22 (History.com Editors, 2010; MD Masons, n.d.). His Masonic principles of benevolence and civic duty were evident throughout his leadership: “He famously stated that Freemasonry was ‘founded on benevolence and to be exercised for the good of mankind’” (Freemason.com, n.d.). Washington’s strategic vision and calm authority guided the Continental Army through years of hardship, reflecting the pillar of Wisdom.

Joseph Warren

Dr. Joseph Warren, initiated into St. Andrew’s Lodge, No. 81, in Boston, rose to become Grand Master of the Massachusetts Provincial Grand Lodge (Wikipedia contributors, 2025). Known as a leading patriot and organizer, Warren ultimately sacrificed his life at Bunker Hill to inspire others. His choice to fight as a volunteer rather than command embodies responsibility guided by thoughtful selflessness (MasonicFind.com, n.d.; NPS, n.d.). Warren’s intellectual leadership and willingness to serve link closely with Wisdom.

Paul Revere

Paul Revere was also a member of St. Andrew’s Lodge, No. 81, where Warren served as Master and Revere as Secretary (Wikipedia contributors, 2025). Revere’s midnight ride to alert colonial militias demonstrated both resourcefulness and acute awareness of critical opportunity—hallmarks of Wisdom under pressure.

James Mitchell Varnum

Brigadier General James Mitchell Varnum served with distinction in the Continental Army and was stationed in St. John’s Lodge, No. 1 in Providence (Wikipedia contributors, 2025). His ability to navigate military and social complexities contributed to Rhode Island’s defensive strategy and organizational integrity during the war, reflecting judicious leadership—another facet of Wisdom.

II. Strength: Resilience and Sacrifice in Struggle

George Washington

Washington’s endurance under extreme conditions—such as winter at Valley Forge—epitomizes the pillar of Strength. While explicitly Masonic texts do not detail this, his leadership under fire aligns with Freemasonry’s ideal of moral fortitude rooted in long-standing personal discipline.

Joseph Warren

Warren’s courageous presence at Bunker Hill has become legendary. Even though he held the rank of Major General, he chose to fight as a volunteer on the front lines and “fell a glorious volunteer when he might have taken the command” (NPS, n.d.). This sacrifice underscores Strength of spirit and physical resolve.

Paul Revere

Though not a soldier, Revere’s personal endurance and civic courage—riding across contested territory at great personal risk—marked him as embodying Strength in a different, yet powerful, form.

James Mitchell Varnum

General Varnum’s role in Rhode Island’s defense, especially his leadership under French ally duel command structures, demanded organizational Strength and adaptability in complex wartime alliances (Wikipedia contributors, 2025).

III. Beauty: Ideals, Inspiration, and Fraternity

George Washington

Washington’s promotion of Freemasonry during the war—supporting lodges in army regiments—and performing the Masonic cornerstone ceremony for the U.S. Capitol (United States Capitol cornerstone laying, n.d.) reflects the pillar of Beauty, which in Masonry signifies harmony, continuity, and shared ideals. His ceremonial public presence inspired unity among citizens and soldiers alike.

Joseph Warren

Warren’s martyrdom on Bunker Hill elevated him beyond a historic figure to an enduring symbol of liberty. A Masonic memorial erected by King Solomon’s Lodge—a pillar with an urn adorned with “J. W.”—adorns the site of his fall, marking the “beauty” of brotherhood memorialized in stone (MasonicFind.com, n.d.).

Paul Revere

Revere’s work as an artisan and entrepreneur after the war—foundering a successful ironworks—represented Beauty through craftsmanship. Moreover, his Masonic service, including depositing a time capsule beneath the Massachusetts State House cornerstone, blended patriotism with aesthetic tradition (Wikipedia contributors, 2025).

James Mitchell Varnum

Varnum’s later affiliation with the Society of the Cincinnati and his societal leadership in Rhode Island demonstrates a commitment to continuity and refined civic ideals—core to Masonic Beauty as well as republican virtue (Wikipedia contributors, 2025).

IV. The Harmony of the Pillars

Freemasonry teaches that Wisdom without Strength falters, Strength without Beauty becomes empty, and Beauty without Wisdom can become naive perfectionism. These Revolutionary Freemasons embodied the interdependence of the three pillars:

Washington’s Wisdom guided the war, his Strength sustained the army, and his Beauty in ideals unified the fledgling nation.
Warren’s Wisdom enabled strategic leadership, his Strength manifested in martyrdom, and his Beauty in devotion continues to inspire.
Revere’s Wisdom in planning and communication, Strength in endurance, and Beauty in his craftsmanship and legacy remain intertwined.
Varnum’s organizational Wisdom, resilient Strength, and subsequent ideal-driven leadership exemplify equilibrium among the pillars.

Conclusion

The lives of George Washington, Joseph Warren, Paul Revere, and James Mitchell Varnum illustrate how Freemasonry’s pillars of Wisdom, Strength, and Beauty found expression in the struggle for independence and the shaping of American identity. Their stories remind us that Masonry—and the nation it helped build—is not built of stone alone but of thoughtful vision, steadfast courage, and shared ideals. May their legacy continue to guide future generations in upholding these enduring pillars.

References

Freemason.com. (n.d.). During the Revolution… “founded on benevolence…” Retrieved from Freemason.com

History.com Editors. (2010). George Washington becomes Master Mason. History.com.

MasonicFind.com. (n.d.). Notable Freemasons: Joseph Warren. Retrieved from MasonicFind.com

MD Masons. (n.d.). George Washington. MdMasons.org.

NPS. (n.d.). King Solomon’s Lodge: Connection to the Battle of Bunker Hill and Masonic monument. National Park Service.

United States Capitol cornerstone laying. (n.d.). In Wikipedia.

Wikipedia contributors. (2025). Joseph Warren. Wikipedia.

Wikipedia contributors. (2025). Paul Revere. Wikipedia.

Wikipedia contributors. (2025). James Mitchell Varnum. Wikipedia.