textfiles/magazines/STB/stb-1933-04.txt

SHORT TALK BULLETIN - Vol.XI   April, 1933   No.4

THE RITE OF DISCALCEATION

by: Unknown

A candidate for initiation into a Masonic Lodge often finds odd those 
requirements which he must fulfill in order to do as have all good 
brothers and fellows who have gone this way before.  Indeed, that 
preparation often remains a puzzle to him, since the ritualistic 
explanation is only partial.  Not only does the newly made brother, 
bewildered by the new world into which he is thrust, investigate 
further to ascertain if all was told him which might have been; to 
learn a still further meaning to the ceremony and symbol which the 
passage in Ruth purports to make plain.
Those who read the fourth chapter of the immortal Book of Ruth will 
note especially the seventh and eight verses:
“Now this was the manner in former times in Israel concerning 
redeeming and concerning changing, for to confirm all things; a man 
plucked off his shoe, and gave it to his neighbor; and this was a 
testimony in Israel.
“Therefore the kinsman said unto Boaz, Buy it for Thee.  So he drew 
off his shoe.”
“Redeeming” here means the taking back or recovery of  land or 
property pledged for a debt; 
“changing” refers to the transfer of ownership.  As both were then, 
as now, matters of importance, it is evident that the plucking off of 
the shoe, as a pledge of honor and fair dealing, was of equal 
importance, comparable with our swearing to our signatures to 
documents before a Notary Public,
Note that “to confirm all things a man plucked off his shoe. . .” not 
his “Shoes.”
Taking off one and handing it to him with whom a covenant was made 
was a symbol of sincerity.Removing “both” shoes signified quite 
another thought.
These are separate and distinct symbols - in Freemasonry both are 
used - and it is wise to distinguish between the two, not to miss the 
beautiful implications of entering that place which is holy with both 
feet bare.
The Rite of Discalceation - from the Latin, “discalceatus,” meaning 
“unshod” - is world wide.  Freemasonry’s ritual of the entered 
Apprentice Degree refers to the passage in Ruth.  In the Master’s 
Degree the reference is not verbal but an act which differs in 
meaning from that in the first degree.
In all probability Freemasonry takes this symbol from other sources 
than the Old Testament; obviously any system of teaching which is the 
result of the coming together of a thousand faiths, philosophies, 
rites, religions, guilds and associations, must have received so 
common a symbol from more than one source, although the Great Light 
does contain it.  In the Old Testament are several passages which 
make removal of shoes quite a different gesture than that described 
in the passage from Ruth.	
Exodus (III:5) states:  “Draw not nigh hither; put off thy shoes off 
thy feet, for the place whereon thou standest is holy ground.”
In Joshua (V:15) we find:  “And the Captain of the Lord’s Host said 
unto Joshua, Loose thy shoe from off thy foot; for the place whereon 
thou standest is holy.”
Ecclesiastes (V:1) reads:  “Keep thy foot when thou goest to the 
house of God.”
The association of the removal of footwear when treading holy ground 
is a fairly obvious symbol.  Sandals or other footgear were used to 
protect, not the ground, but the feet, both from injury and from 
filth.  To wear such protections in holy places, by inference stated 
that the holy place was harmful to feet, or was dirty!  It is similar 
in thought-content to the world wide custom of men removing the hat 
in church.  The Knight removed his helmet in the presence of those he 
did not fear.  He was safe in church; the removal of his protection 
against a blow was his acknowledgment that in a sanctuary not even an 
enemy would assail him.
We know the custom was wide spread, not confined to Israel; from many 
sources.  Thus, Pythagoras instructed his disciples to “offer 
sacrifices with thy shoes off.”  In all the eastern religious 
edifices the worshipper removes his shoes in order not to defile the 
temple with that which touches the profane earth.  Maimonides, 
expounder of ancient Jewish law, says:  “It was not lawful for a man 
to come into the mountain of God’s home with his shoes on his feet, 
or with his staff, or in his working garments, or with dust on his 
feet.”  The custom was found in Ethiopia, ancient Peru, the England 
of the Druids.  Adam Clark thought the custom so general in the 
nations of antiquity that he quoted it as one of the thirteen proofs 
that the whole human race descended from one family.
The Rite of discalceation becomes the more beautiful as we progress 
through the degrees.  At first it is only a voluntary testimony of 
sincere and truthful intentions; later it is an act of humility, 
signifying that he who removes his shoes knows that he enters that 
which must not be defiled by anything unworthy.
The word “humility” must be strictly construed that it be not 
confused with its derivative, “humiliation.”
He who is “humble” but acknowledges supremacy in another, or the 
greatness of a power or principle; he who is “humiliated” is made to 
feel unworthy, not in reverence to that which is greater than he, but 
for the personal aggrandizement of the humiliator.  A man removes his 
hat upon entering a home, in the presence of women, or in a church, 
not as a symbol of humility, but of reverence.  The worshipper 
removes his shoes on entering a holy place for the same reason..  He 
who walks “neither barefoot nor shod” offers mute testimony - even 
though, as yet uninstructed, he knows it not - that he is sincere.  
Who walks with both feet bare, signifies that he treads upon that 
which is hallowed.
Freemasonry does not stress in words this meaning of the Rite of 
Discalceation for very good reasons; throughout our system the  
explanation of our rites concerns always the simplest aspect.  The 
fathers of our ritual were far too wise in the ways of the hearts of 
men to teach the abstruse first, and go then to the east.  Rather did 
they begin with that which is elementary; then, very often , our 
ritual leaves the initiate to search further for himself, if he will.  
It is Freemasonry’s recognition that man values most that for which 
he has to labor.
But it is the less stressed meaning of the Rite which is of the 
greater importance.  He is the better Freemason and the happier who 
digs for himself in the “rubbish of the Temple” to uncover that which 
is gloriously buried there.
Is proof necessary, that behind the tiled door of any open Lodge is a 
holy place?  here it is!
Freemasons teach that the Great Light is “dedicated to God, as the 
inestimable gift of God to men for the rule and guide of his faith . 
. .”
In the Great Light we read (Matthew XVIII:20) “For where two or three 
are gathered together in my name, there I am in the midst of them.”
Every Masonic Lodge is opened and closed in the name of God.
According to his promise, therefore, no Lodge meets without the Great 
Architect being “in the midst of them.”
Consequently, the Lodge is Holy Ground.
This being so, it may well be asked why all Freemasons do to remove 
their shoes when entering Lodge?
“Once a Freemason, always a Freemason.”  No Lodge member is required 
to repeat the obligations he once assumed, on every occasion at which 
he is present when a degree is being conferred.  But it is well 
understood that the obligation is binding upon him for life.  Every 
time he follows the old, old words in his mind, he re-obligates 
himself.  Whenever he sees a candidate initiated, consciously or 
unconsciously he himself is again initiated.  Having once been taught 
that a candidate is prepared in a certain way because of a certain 
meaning in that preparation, it is unnecessary to inconvenience him 
every time he comes to Lodge.  If he is again so prepared, in his 
heart, he fulfills all the outward requirements. 
While the promise and the fulfillment “makes” the Lodge holy ground, 
it is “kept” holy only if those who form it and conduct it, so revere 
it.  Stone Masons erect a Temple to God, ministers dedicate it and 
worshippers consecrate it; but a desecrating hand, as in war, may 
unroof it, use it as a stables, or make of it a shambles.
Mackey beautifully put the thought of the consecration holiness of a 
lodge:
“The Rite of Discalceation is a symbol of reverence.  It signifies, 
in the language of symbolism, that the spot which is about to be 
approached in this humble and reverential manner is consecrated to 
some holy purpose.  Of all the degrees of Freemasonry, the third 
degree is the most important and sublime.  The solemn lessons which 
it teaches, the sacred scene which it represents, and the impressive 
ceremonies with which it is conducted, are all calculated to inspire 
the mind with feelings of awe and reverence.
Into the holy of holies of the Temple, when the Ark of the Covenant 
had been deposited in its appropriate place, and the Shekinah was 
hovering over it, the high priest alone, and on only one day in the 
whole year, was permitted, after the most careful purification, to 
enter with bare feet and to pronounce, with fearful veneration, the 
tetragammaton or omnific word.
“And into the Master Mason’s Lodge - this holy of holies of the 
Masonic Temple, where the solemn truths of death and immortality are 
inculcated - the aspirant on entering should purify his heart from 
every contamination, and remember, with a due sense of their symbolic 
application, those words that once broke upon the astonished ears of 
the old patriarch: ‘Put off thy shoes from off thy feet, for the 
place whereon thou standest is holy ground.’”
Holiness is not a thing, but an idea.  So far as we know, the beasts 
of the field reverence no place as holy, for they have no 
consciousness of God.  The sacred words of the Great Light are holy 
to us for what they teach and mean; because of whence they came.  The 
paper, the leather and the ink which form a Bible are no more holy 
than the same materials formed into a telephone directory.  The 
stones of which a church is built, the wood from which the pulpit is 
carved, the metal from which the cross is made are only the familiar 
stones, trees and minerals used by men for a thousand purposes.  The 
cotton and the dye which form the Star and Stripes are but the fruit 
of plants.
Book, Temple and Flag are holy to us because of our reverence for the 
ideas for which they stand.  They are holy to us because we make them 
holy, keep them holy, think of them as holy and cherish them as holy.
So must it be with our Lodges.  What is a Lodge?  A certain number of 
brethren; a charter or warrant; the Three Great Lights - and an 
underlying idea, a faith, a belief, a Mystic Tie never seen of men 
but the stronger for its intangibility.  To many the Lodge is the 
room in the Temple in which brethren meet; walls of stone or wood or 
plaster; floor of carpet or linoleum; some seats; an Altar . . .and 
yet, by common consent of all who believe in the power of the spirit 
which consecrates when the Lodge is formed, holy because of what it 
means.
The worshipper in eastern lands removes his shoes before he enters 
his temple as a symbol that he knows his flesh needs no protection 
from that which it will there touch; a symbol that he brings not 
within its precincts any filth which might defile it.
The Master Mason, symbolically removing his shoes before entering his 
Lodge, knows that here he will find that holiness which is in the 
promise of God unto David, the holiness of the Book on the Altar, the 
very presence of the Great Architect, through whom the Lodge receives 
the greatest of His Blessing to man - friendship.  But also does he 
symbolically remove his shoes that he may carry nothing “of mineral 
or metallic nature” (earth is mineral) into the Lodge to defile it,
Men can - and some do - defile their Lodges.  He who brings within 
evil or contentious thoughts of his brethren, defiles it.  In more 
than one Jurisdiction in the world the brethren are asked at every 
meeting if there be any not at peace with their brethren.  If such 
there are, they are required to retire and return not, until their 
differences are reconciled, literally carrying out the instructions:  
“Therefore if thou brings thy gift to the Altar, and there 
rememberest that thy brother hath ought against thee;
“Leave there thy gift before the Altar, and go thy way; first be 
reconciled to thy brother, and then come offer thy gift.: (Matthew 
V:23-24)
The Mason who comes to Lodge to get something from it, rather than to 
give something to it, may defile it by that selfish attitude.  Men 
get from Freemasonry by giving.
He who brings pride of place and power to his Lodge, and serves only 
for the empty honor of title or jewel, defiles that which is holy as 
surely as did those money changers whom the Great Teacher drove from 
the Temple.
He who assumes to work in his Lodge, but labors carelessly, in a 
slovenly manner, to the desecration of ceremonies ancient when his 
ancestors were not yet born, defiles his Lodge by his tacit 
assumptions that his convenience is of greater importance than the 
teachings of Freemasonry.
Alas, that so many symbolically wear shoes in the holy place, by the 
simple process of thinking little of it, attending it seldom, 
regarding it but as a club or association of men who meet together to 
pass the time away!  Such brethren may indeed have been entered, 
passed and raised; but, uninspired, uninterested and unhelped, they 
leave, seldom or never to return.  To such as these the Lodge cannot 
be holy; therefore charitable thought would argue that their failures 
cannot defile.
Luckily for us all, the majority of Freemasons who are constant 
attendants at Lodge - the brethren who do the work, carry the load, 
attend to the charity, form the committees, put on the degrees, go on 
foot and out of their way to help, aid and assist - the brethren, in 
other words, who work for and are content with a Master’s Wages - 
these “do” keep the Lodge holy; these “do” think of the Three Great 
Lights upon the Altar as the Sanctum Sanctorum; these “do,” indeed, 
put off their shoes from off their feet, in humble and thankful 
knowledge that the place in which they stand in holy ground.