Brotherhood and Revolution: How Freemasonry Quietly Shaped the Sons of Liberty

Before the Revolution took shape in the streets, it was quietly prepared in the bonds of brotherhood.

The American Revolution is often remembered through its most visible expressions—crowds gathered beneath liberty trees, pamphlets denouncing tyranny, and acts of defiance against British authority. These images form the public face of resistance. Yet beneath these moments of action existed a quieter, less visible framework: networks of trust, shared ideals, and moral commitments that made coordinated resistance possible. Among the institutions that contributed to this framework, Freemasonry occupies a unique place. While not a political organization, Freemasonry helped cultivate the intellectual climate, social relationships, and symbolic language that shaped the environment in which groups like the Sons of Liberty emerged and operated.

Shared Enlightenment Foundations

Both Freemasonry and the Sons of Liberty were products of the Enlightenment, a movement that emphasized reason, individual liberty, and skepticism toward absolute authority. The philosophical underpinnings of the American Revolution did not arise spontaneously; they developed within a transatlantic exchange of ideas that questioned traditional hierarchies and promoted the rights of individuals. Bernard Bailyn argues that the ideology of the American Revolution was deeply influenced by “radical libertarian ideas” drawn from English opposition thought, which emphasized vigilance against corruption and the abuse of power (Bailyn, 1967).

Freemasonry served as one of the vehicles through which these ideas circulated. Margaret Jacob notes that Masonic lodges in the eighteenth century functioned as spaces where Enlightenment values were practiced and reinforced, particularly those related to equality, rationality, and tolerance (Jacob, 1991). Within the lodge, men encountered a system of thought that encouraged reflection on moral duty and the nature of just authority. Although Freemasonry itself avoided direct political engagement, its emphasis on moral reasoning and the equality of its members aligned closely with the ideological foundations of revolutionary thought.

The Sons of Liberty, by contrast, translated these ideas into political action. They protested taxation without representation, organized resistance to British policies, and mobilized colonial sentiment. The connection between the two groups lies not in direct coordination, but in their shared intellectual environment. Freemasonry helped normalize the values that the Sons of Liberty would later defend in more overt and confrontational ways.

Networks of Trust and Brotherhood

Revolutionary movements require more than ideas; they require trust. Coordinated resistance depends on relationships strong enough to withstand risk, uncertainty, and potential consequences. In this regard, Freemasonry provided an important social infrastructure. Masonic lodges created environments in which men could meet regularly, establish bonds of mutual respect, and develop a sense of shared identity.

Steven Bullock describes Freemasonry as a “voluntary association” that fostered new forms of social interaction in colonial America, allowing men of different backgrounds to engage with one another on terms of relative equality (Bullock, 1996). This principle—meeting “on the level”—encouraged the formation of relationships that transcended traditional social divisions. Such interactions were not merely symbolic; they had practical implications for the development of trust.

Many individuals associated with the Sons of Liberty were also Freemasons, including figures such as Paul Revere and John Hancock. While their Masonic membership does not imply that Freemasonry directed revolutionary activity, it does suggest that lodges provided spaces where relationships could form and strengthen. David Hackett Fischer notes that Revere’s extensive network of associations, including his Masonic connections, contributed to his effectiveness as a communicator and organizer during the revolutionary period (Fischer, 1994).

These networks of trust were essential. Before resistance could be organized, individuals needed confidence in one another’s character and intentions. Freemasonry, with its emphasis on moral conduct and brotherhood, helped cultivate that confidence. In this way, it contributed indirectly to the capacity for collective action.

Symbolism, Ritual, and Communication

Another area of similarity between Freemasonry and the Sons of Liberty lies in their use of symbolism and ritual. Freemasonry is fundamentally a symbolic system, employing allegory and ritual to convey moral lessons. Its teachings are not delivered through direct instruction alone but through structured experiences designed to engage both intellect and emotion.

The Sons of Liberty also relied heavily on symbolic acts to communicate their message. Public demonstrations, such as the use of liberty trees, effigies, and staged protests, were not random expressions of anger; they were carefully constructed events intended to convey meaning and rally support. Alfred Young emphasizes that these actions were “ritualized forms of protest” that communicated political ideas in ways that were accessible and compelling to a broad audience (Young, 2006).

The parallel here is not accidental. Both groups understood that ideas gain power when they are embodied in symbols and actions. Symbolism creates a shared language that can unify individuals and reinforce collective identity. For Freemasonry, symbols serve as tools for personal reflection and moral development. For the Sons of Liberty, they served as instruments of political mobilization. In both cases, symbolism functioned as a means of shaping perception and fostering cohesion.

Secrecy, Discipline, and Moral Purpose

Secrecy is another feature that connects Freemasonry and the Sons of Liberty, though it served different purposes in each context. In Freemasonry, secrecy is tied to its initiatic structure and symbolic teachings. It creates a sense of distinction and commitment among members, reinforcing the seriousness of the moral lessons conveyed within the lodge.

For the Sons of Liberty, secrecy was more pragmatic. Operating under the watchful eye of British authorities, they relied on private meetings and controlled communication to plan their activities and avoid suppression. Bailyn notes that revolutionary groups often depended on “informal, often concealed networks” to coordinate their efforts (Bailyn, 1967).

Despite these differences, secrecy in both contexts contributed to discipline and cohesion. It established boundaries, defined membership, and reinforced commitment. It also required individuals to exercise judgment and restraint, qualities that were essential in both moral development and political resistance.

Underlying these structural similarities was a shared sense of moral purpose. Freemasonry sought to cultivate virtuous individuals, emphasizing integrity, responsibility, and the pursuit of truth. Jacob describes it as an institution concerned with forming “morally upright and socially responsible individuals” (Jacob, 1991). The Sons of Liberty framed their resistance in moral terms as well, presenting their actions as a defense of rights and liberties rather than mere opposition to authority.

This moral framing was critical. It transformed resistance from an act of defiance into an expression of principle. It provided justification for risk and sacrifice, grounding political action in a broader ethical context.

Freemasonry did not organize the American Revolution, nor did it direct the actions of the Sons of Liberty. To suggest otherwise would be to misunderstand both institutions. Yet it would be equally incomplete to ignore the ways in which Freemasonry contributed to the environment in which revolutionary ideas and actions took shape.

By promoting Enlightenment values, fostering networks of trust, utilizing symbolism, and emphasizing moral development, Freemasonry helped create the conditions necessary for collective resistance. The Sons of Liberty operated within this environment, drawing upon its intellectual and social resources as they pursued their political objectives.

The Revolution was not only a series of events; it was the culmination of ideas, relationships, and shared commitments that developed over time. Some of these elements were visible, expressed in public acts of defiance. Others were less apparent, embedded in the bonds of brotherhood and the quiet work of moral formation. Together, they formed the foundation upon which revolutionary action became possible.

References

Bailyn, B. (1967). The ideological origins of the American Revolution. Harvard University Press.

Bullock, S. C. (1996). Revolutionary brotherhood: Freemasonry and the transformation of the American social order, 1730–1840. University of North Carolina Press.

Fischer, D. H. (1994). Paul Revere’s ride. Oxford University Press.

Jacob, M. C. (1991). Living the Enlightenment: Freemasonry and politics in eighteenth-century Europe. Oxford University Press.

Young, A. F. (2006). Liberty tree: Ordinary people and the American Revolution. New York University Press.

Shadows Behind the Enlightenment: A Noir History of the Illuminati

Sometimes, when the passengers in the back seat sink into their screens, the road turns into a timeline. The hum of the tires becomes the ticking of centuries, and I find myself chasing not fares, but ghosts. Out there in the glow of a million digital eyes, the word Illuminati still drifts like smoke — a whisper about hidden power, secret oaths, and men who once believed they could perfect the world by moving unseen.

It’s a strange thing, how history and myth can ride in the same car.

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The story starts in Bavaria, 1776 — same year a bunch of colonists in the New World signed their own declaration of independence. But this rebellion wasn’t about muskets or monarchs. It began in a professor’s study, a world away from the gunpowder and the glory.

Adam Weishaupt was his name — a sharp mind with Jesuit training and a streak of defiance running through him like a live wire. The Church taught him precision and hierarchy, but he craved freedom and reason. To him, superstition was the enemy. He wanted to build a fraternity of minds that could pierce the darkness, free men from the grip of ignorance. So, on May 1, 1776, he did what all dreamers eventually do when the world won’t listen — he went underground.

They called themselves the Order of the Illuminati. The illuminated ones. It had a ring to it — like the hum of neon through fog.

Weishaupt’s crew was small at first, just a handful of thinkers, lawyers, and minor nobles. But the idea spread — a secret order that used ritual and rank to disguise its purpose: reason as rebellion. Each man took an alias. Weishaupt was “Spartacus.” His right-hand man, Baron von Knigge, called himself “Philo.” They built degrees, ranks, passwords — borrowed from Freemasonry but infused with something sharper, more dangerous. Their meetings weren’t about worship or wealth; they were about control — not of governments, but of the human mind.

It wasn’t long before their little intellectual conspiracy drew attention. Bavaria was a tight, Catholic kingdom — not the kind of place where men in hoods should whisper about overthrowing dogma. By 1784, Duke Karl Theodor decided he’d had enough of the Enlightenment in secret. He outlawed all hidden societies, the Illuminati included. The crackdown was fast, efficient, and merciless. Papers were seized. Names were leaked. Weishaupt fled to another duchy, leaving behind a trail of confiscated letters and more rumors than facts.

And just like that, the Illuminati vanished. Or seemed to.

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But ideas don’t die — they just go to ground.

A decade later, the world convulsed. Across the Rhine, the French Revolution turned blood into currency and heads into statistics. Monarchs trembled, priests preached of apocalypse, and suddenly everyone was asking the same question: who was behind it all?

Two writers stepped out of the fog with answers that sold like sin. John Robison, a Scottish scientist turned moralist, published Proofs of a Conspiracy Against All the Religions and Governments of Europe. He claimed the Illuminati had infiltrated Freemasonry and were the true architects of revolution. Around the same time, Abbé Augustin Barruel, a French priest, released Memoirs Illustrating the History of Jacobinism, arguing the same — that a cabal of atheistic philosophers had plotted to destroy throne and altar alike.

Neither man had solid proof. But proof isn’t what sells; fear does. Their books ignited Europe. Pamphlets flew off presses, and the Illuminati — dead in Bavaria for a decade — was reborn as the phantom of every conspiracy to follow. The idea was perfect: invisible men pulling visible strings. The stage was set for two centuries of paranoia.

Even President George Washington got dragged into it. When asked about the supposed Illuminati infiltration of America, he replied — with the careful dryness of a man who’d seen too much rumor — that he didn’t think they were running the country, but he’d heard of the “nefarious activities” attributed to them. It didn’t matter. The myth had legs, and it could run faster than reason.

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As the centuries turned, the Illuminati became less of a fact and more of a feeling. During the 1800s, every revolution had its scapegoat. Monarchs blamed liberals. Clergy blamed Masons. And behind them all, the whisper — the Illuminati did it. By the 20th century, the name was shorthand for shadow governments, bankers, and secret orders plotting a “New World Order.” It didn’t matter that the historical Illuminati had disbanded before the U.S. Constitution was ratified. The myth was too useful to die.

In the Cold War, the ghost changed shape again. Some said the Illuminati controlled the United Nations; others claimed it hid inside the CIA, the Vatican, or the Beatles’ record covers. By the 1980s, pop culture picked up the thread. The Illuminatus! Trilogy turned the myth into satire; Dan Brown later wrapped it in mystery. Then came the Internet — a perfect echo chamber for suspicion — and the name resurfaced like a digital revenant. To this day, you’ll find YouTube prophets tracing triangles in pop videos and claiming the all-seeing eye watches over every chart-topping song.

You almost have to admire it — the adaptability, the persistence. A secret society that survived by never needing to exist again.

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And here’s the irony that would make a noir detective smile: the real Illuminati wasn’t chasing power, not the kind the rumors imagine. They weren’t bankers or puppet masters. They were moral reformers — flawed, secretive, arrogant perhaps, but earnest in their belief that reason could redeem man from ignorance. In their minds, secrecy was strategy, not sorcery.

But the world doesn’t like quiet revolutions. It prefers noise, villains, and plots with a twist.

So the Illuminati became the monster born of its own method — a society of secrecy condemned to live forever as secrecy itself. Its symbols were adopted by those who never knew its philosophy. Its founder became a caricature. And its mission — to enlighten — drowned in the very shadows it tried to pierce.

Now, when someone on a late-night radio show says, “The Illuminati controls everything,” they’re really saying something older: that power, wherever it hides, terrifies us most when we can’t see it.

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Sometimes, as I drive under the sodium lights of Los Angeles, I think about Weishaupt’s dream — reason in the dark. He thought secrecy could protect truth until the world was ready. Instead, secrecy became the story. Maybe that’s the real lesson: once you hide light too long, people start mistaking the darkness for design.

And maybe, just maybe, the true Illuminati weren’t the men in cloaks and whispers, but the rest of us — staring at the glow of our own devices, believing we see everything while the truth rides silently beside us.

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References (APA Format)

Barruel, A. (1797). Memoirs Illustrating the History of Jacobinism. London: Hudson & Goodwin.
Britannica. (n.d.). Bavarian Illuminati. Encyclopaedia Britannica.
German History Intersections. (n.d.). Two Letters from Adam Weishaupt, Founder of the Order of the Illuminati. German Historical Institute.
Jay, M. (2014). Darkness Over All: John Robison and the Birth of the Illuminati Conspiracy. The Public Domain Review.
Robison, J. (1798). Proofs of a Conspiracy Against All the Religions and Governments of Europe. Edinburgh: T. Dobson & W. Cobbet.
Study.com. (n.d.). Illuminati: History, Organization & Theories. Study.com.
Wikipedia. (n.d.). Illuminati. Retrieved 2025, from Wikipedia.

 About the Author

Raymond E. Foster is the author of nine books that walk the thin line between philosophy and streetlight. His eighth, The Temple Within, explores timeless Masonic principles as tools for building one’s interior architecture — the unseen cathedral of discipline, integrity, and moral balance. His ninth, Chasing the Surge: Ten Thousand Rides into the American Night, trades the lodge for the driver’s seat, following ten thousand rides through Los Angeles in search of the same thing the Temple taught him to build — meaning, purpose, and light in a darkened world.

Foster’s work merges the meditative clarity of a craftsman with the cinematic pulse of a night driver. Whether in the ritual chamber or the backseat of a rideshare, his voice remains the same: deliberate, searching, and unsparing. He writes where the sacred meets the ordinary — in the brief flicker of illumination between reason and mystery.

California Freemasonry and the Legacy of John Swett: Enlightenment in Education

John Swett (1830–1913), often hailed as the “Father of California Public Education,” was a Freemason whose leadership profoundly shaped the state’s schooling system. Elected State Superintendent of Public Instruction in 1863, Swett spearheaded the transition to a fully free public school system—a bold reflection of Masonic ideals such as enlightenment, equality, and civic responsibility.

Freemasonry’s guiding principle of pursuing knowledge, often symbolized as seeking “Masonic light,” finds tangible expression in the realm of public education. This essay explores how Swett’s achievements embodied the benefits of public education—including individual empowerment, economic progress, civic virtue, and community health—and how they align closely with Masonic beliefs and charitable action in California.

John Swett: Early Life and Education

Swett was born in New Hampshire in 1830 and worked as a teacher before migrating west during the Gold Rush era. In San Francisco, he quickly became known for his dedication to educational improvement. His career as a classroom teacher gave him firsthand knowledge of the challenges California children faced in obtaining consistent, high-quality schooling.

At the time, California’s schools were fragmented, underfunded, and inconsistent. Many children paid tuition or relied on makeshift schooling arrangements. Swett’s conviction that education must be universally free and publicly funded was radical in its day, but it reflected both his New England upbringing and the Masonic belief that knowledge should be accessible to all, not hoarded by the privileged few.

Swett’s Masonic Affiliation

In 1862, Swett became a member of Phoenix Lodge No. 144 in San Francisco. Freemasonry offered him a community of civic-minded men who believed in the transformative power of education and enlightenment. In the lodge, Masons met “on the level,” regardless of background or wealth, reinforcing the idea that education should also bring equality to society. Swett’s Masonic values—charity, self-improvement, and enlightenment—undoubtedly influenced his leadership as State Superintendent.

Superintendent of Public Instruction (1863–1867)

Swett’s election as Superintendent marked a turning point for California schools. During his tenure, he enacted sweeping reforms that established the foundation of the state’s modern public education system. His contributions include:

1. Tuition-Free Common Schools
   Swett pushed through reforms that eliminated tuition charges, ensuring that every child, regardless of economic status, could attend school. By 1867, public schools in California were legally declared free.
2. Centralized School Financing
   He advocated for taxation as a fair method of funding education. School districts could no longer depend solely on donations or local fees, but instead drew from state funds. This ensured a more stable and equitable system of support.
3. Teacher Institutes and Professionalization
   Swett established teacher institutes, improving the training and certification of educators. His reforms elevated teaching from an informal occupation to a respected profession, a change critical to the long-term success of public education.
4. Standardization of Curriculum and Textbooks
   He encouraged consistency across schools through the use of standardized textbooks and curricular guidelines, reducing educational disparities from one district to another.
5. Advocacy for Libraries and Literacy
   Swett promoted the establishment of libraries, believing that reading and self-education were vital to both personal and civic growth.

These measures mirrored Masonic values. Just as a Mason is given working tools to build his moral character, Swett provided California’s children with the intellectual tools needed to build their futures.

The Benefits of Public Education and Masonic Ideals

Individual Empowerment and Enlightenment

By making education accessible to all, Swett gave children the chance to rise above poverty and ignorance. Public education provided literacy, numeracy, and problem-solving skills—essentials for self-reliance. For Freemasons, this aligns with the principle of enlightenment: dispelling the darkness of ignorance and nurturing the light of knowledge.

Economic Advancement and the Value of Industry

Education fuels economic development by preparing citizens for skilled work and innovation. California’s rapid growth in the mid-nineteenth century required educated workers to support industries ranging from mining and agriculture to commerce and, later, technology. Swett’s reforms ensured that California could meet this need. For Freemasons, the ethic of industry—laboring diligently and honestly—is a cornerstone of personal and civic virtue.

Civic Engagement and Equality

Swett’s free schools cultivated informed citizens who could participate meaningfully in democracy. His reforms reinforced the belief that all people, regardless of background, should have the tools to contribute to society. This mirrors Masonic teachings of equality: in the lodge, men meet as equals, and in the classroom, students are given equal opportunity to learn.

Community Strength and Masonic Charity

Communities with strong schools are healthier, safer, and more prosperous. Swett’s reforms laid the groundwork for such communities, showing that charity is not limited to almsgiving but extends to building systems that uplift future generations. Freemasonry’s principle of charity finds deep resonance here: aiding the public through enduring institutions rather than temporary relief.

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Continuing the Legacy: California Freemasonry and Education After Swett

Swett’s work did not end with his term as Superintendent. His influence shaped California educational policy for decades, and his Masonic brothers carried forward his mission.

• Public Schools Week and Month
  In 1920, Grand Master Charles Albert Adams established Public Schools Week in California. The program rallied lodges across the state to advocate for schools during a time of teacher shortages and financial crises. This initiative grew into Public Schools Month, an annual Masonic tradition celebrating and supporting public education.
• California Masonic Foundation
  Founded in 1969, the Foundation became a vehicle for statewide educational philanthropy. Today, it awards more than $1 million in scholarships annually and supports programs like Raising A Reader, which provides books to children and families to foster early literacy.
• Ongoing Advocacy
  Modern proclamations by Grand Masters reaffirm Freemasonry’s dedication to education, citing John Swett as a guiding figure. Amid ongoing debates about school funding and equity, California Masons continue to position themselves as defenders of public education. 

Case Studies of Impact

1. The California Educational Society
   Founded with Swett’s involvement in 1863, this group evolved into the California Teachers Association, now the largest teachers’ organization in the state. Its formation professionalized teaching and gave educators a collective voice, echoing Masonic values of fraternity and mutual support.
2. Scholarships and Student Aid
   The California Masonic Foundation’s scholarship program extends Swett’s legacy by ensuring that higher education remains accessible. These scholarships represent an investment in the future, consistent with the Masonic principle of investing in human potential.
3. Raising A Reader
   By partnering with literacy organizations, California Freemasons promote early reading skills. This initiative builds on Swett’s original vision of libraries and literacy as cornerstones of civic life.

Conclusion

John Swett’s vision transformed California’s public school system from a patchwork of tuition-based institutions into a free, inclusive network accessible to all children. His reforms—funding through taxation, professionalizing teaching, and standardizing curriculum—embodied Masonic principles of enlightenment, equality, industry, and charity.

Freemasonry’s continuing support for public schools, from Public Schools Month to scholarships and literacy programs, demonstrates that Swett’s influence endures. His work illustrates how the benefits of public education—personal growth, economic strength, civic responsibility, and community health—are deeply aligned with the timeless values of the Craft.

California Freemasons, inspired by Swett, have sustained educational support for over a century. Their ongoing commitment, rooted in Masonic ideals, continues to illuminate the path toward a more equitable and enlightened society.

References (APA Style)

Cluff, W. S. Jr. (1954). The contributions of John Swett to free public education in California (Doctoral dissertation). University of the Pacific. Retrieved from https://scholarlycommons.pacific.edu/uop_etds/1257

John Swett. (n.d.). In Wikipedia. Retrieved August 27, 2025, from https://en.wikipedia.org/wiki/John_Swett

MasonryToday.com. (2020, July 31). Today in Masonic history: John Swett was born. Retrieved from https://www.masonrytoday.com/index.php?new_day=31&new_month=7&new_year=2020

Tulare Masons. (n.d.). California Masonic history. Retrieved from https://www.tularemasons.com/california-masonic-history

California Freemason. (2020, February 25). A beautiful experiment. California Freemason. Retrieved from https://californiafreemason.org/2020/02/25/a-beautiful-experiment

Grand Lodge of California. (2024, December 10). Grand Master’s proclamation reaffirming support for public schools. Retrieved from https://freemason.org/wp-content/uploads/2024/12/2025_PublicSchoolsMonth_Salazar.pdf

About the Author

Raymond E. Foster is the author of The Temple Within, a book that invites readers into the symbolic heart of Freemasonry to explore timeless guidance for building character, balance, and purpose. A committed Mason and community leader, Foster has dedicated his work to illuminating the relevance of Masonic principles in modern life, blending historical insight with practical application.

His forthcoming book, Chasing the Surge: 10,000 Rides in the American Night, scheduled for release in late September, draws on his experiences behind the wheel as an Uber driver, weaving together cinematic storytelling and cultural observation to capture the drama, humor, and humanity of America after dark.

Through both works, Foster continues his mission of storytelling rooted in integrity, reflection, and the pursuit of meaning—whether in the lodge room, the classroom, or the open road.

 

The Two Saints John: A Symbolic Exploration in Freemasonry

In the rich tapestry of Freemasonry, few figures hold as much symbolic significance as the Two Saints John – John the Baptist and John the Evangelist. Rooted in tradition and legend, their birthdays, June 24th and December 27th respectively, mark significant milestones in Masonic history. While the Baptist is portrayed as an extroverted man of action, the Evangelist is depicted as an introverted visionary, embodying a balance of temperaments that mirrors the path to enlightenment sought by Masons.

The symbolic dualism of the Two Saints John is deeply ingrained in Masonic teachings. John the Baptist represents passionate zeal, while John the Evangelist embodies the knowledge of faith. Together, they symbolize the harmonious blending of these qualities, leading Freemasons towards a well-balanced pursuit of light and knowledge. This connection is further emphasized through the association of their feast days with the summer and winter solstices, symbolizing the cyclical nature of enlightenment and renewal.

Masonic practices dating back to before the formation of the Grand Lodge of London in 1717 reflect the reverence for the Two Saints John. New Masons traditionally took their obligations on a Bible opened to the first chapter of the Gospel of John, highlighting the spiritual significance attributed to these figures. The concept of the "Mason Word" also finds its roots in the Gospel of John, underscoring the deep symbolic connection between Freemasonry and the teachings of the Evangelist.

Beyond their historical significance, the Two Saints John offer profound symbolic lessons for Freemasons. John the Baptist's life in the desert exemplifies traits of frugality, humility, commitment, and love of truth, qualities that resonate deeply with Masonic principles. His role as a herald of repentance and righteousness serves as a timeless reminder of the importance of moral rectitude. Similarly, John the Evangelist's loyalty, vision, and message of brotherly love echo the core tenets of Freemasonry, emphasizing the bonds of fellowship and unity.

In conclusion, the Two Saints John hold a special place in the hearts and minds of Freemasons worldwide, serving as beacons of light and wisdom on the path to enlightenment. Their symbolic significance permeates Masonic teachings and rituals, inspiring generations of Masons to embody the virtues they represent. As Freemasons continue their journey of self-discovery and moral enlightenment, the timeless lessons of John the Baptist and John the Evangelist remain ever relevant and illuminating.