textfiles/magazines/STB/stb-1925-02.txt

SHORT TALK BULLETIN - Vol.III    February, 1925   No.2

CHARITY

by: Unknown

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.