Tolerance

Brotherhood in the 21st Century

By Guest Contributor: Bro. Byron J. Collier

Photo Credit: Tiffany Roberts Photography- Lodge Veritas  No. 556 Officer Installation

Photo Credit: Tiffany Roberts Photography- Lodge Veritas
No. 556 Officer Installation

As Freemasons we pride ourselves on the antiquity and history of the Craft, but will our ceremonies and ritual in and of themselves be enough to satisfy future generations? The future will demand a better understanding of what it really means to be a Mason through better knowing ourselves and practicing those principles we have all vowed to uphold in our oaths or obligations. I further believe that the silent example of men with integrity who display the moral and social virtues of good men, and who do the right thing for righteousness sake, will prevail and fill the societal gaps created in this new age.

In order for our fraternity to not only survive, but thrive, we must make the welcoming of new members and retention of existing brethren an important part of what we do in Lodge. The experiences of an Entered Apprentice’s and Fellowcraft’s first few months, and a new Master Mason’s first years will determine how they view Freemasonry for the rest of their lives. This is why commitment to mentoring and the sustaining of fellowship is relevant, now more than ever. I believe our Lodges should strive for better masons rather than more Masons.

There’s an old story about a man who was considering offering himself as a candidate to Freemasonry. He selected one of the two Lodges in his local area. After he was made a Freemason a friend asked why he had selected his particular Lodge. His reply was that after interviews with officers from the two Lodges, his selection was easy because one Lodge was very interested in him as a candidate while the other was interested in him as a brother. Which do you think he chose?

Although we make our meetings more interesting by social events and Masonic education, the driving force that brings Masons together is our fellowship when we meet; whether at Lodge meetings or by chance encounters on the street. It does not take very long for a new Mason to realize that he can expect to form new friendships for the rest of his life. However, one of the major dangers comes when the “newness” of the Masonic experience begins to wear off. When a man's attendance becomes irregular or he stops coming to Lodge it suggests that: 1) his priorities have changed, 2) he is becoming overwhelmed with Lodge duties, or 3) something has changed in his life. In order to find out what has changed for the brother, we must be willing and able to engage in open and frank dialogue.

To get to the point of honest and open conversation with our Masonic Brethren we must be closer. We must make a concerted effort to elicit the views and feelings of all members, not just a few. Therefore, if the formality of a lodge meeting impedes input from some members we must recognize that and solicit their opinions at less formal meetings or by one-on-one discussions. It is important that every Brother feel that he is not left out, that the Lodge welcomes his views, and that "has had his say."

One of the more common pitfalls that we must be careful to avoid, is just associating with our perceived like-minded Masons, for we can create what appears to be "cliques." I say perceived because sometimes we don't spend enough time to fully understand all of our brethren. They may be like-minded more than we realize!

Finally and most importantly, we must practice openness and tolerance. Openness to feel free to discuss delicate issues, human issues that are important to making and keeping good relationships. Because we are all different, each of us comes from different backgrounds and each of us think and act differently; therefore, we must get to know one another sufficiently so that we can converse on a level that will promote friendship and at the same time avoid discord. We must also assume an attitude that is completely tolerant of the views and ideas of our fellow Brethren. We may feel that their idea or point of view is wrong, but we must recognize that they have their own reasons for their expressions, and it is not our lot to judge them for that. As people we all say and do things that later we wish we could take back. Well, we can openly try to take them back by being honest with ourselves and try to right those wrongs and to quickly and easily forgive those transgressions by others. I daresay we all know brethren of the Craft who for one reason or another are in some level of emotional dispute with other Masons. Are these disputes really important in the grand scheme of things? I truly believe that good honest discussion would make most disputes non-existent. We each must learn to seek out and accept admonitions and whispers of good counsel from others, and at the very least have some accordance by "agreeing to disagree."

I ask you to consider and to practice that openness, tolerance and to express a genuine interest in your fellow Freemason, the man you call Brother.

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BYRON J. COLLIER has over 20 years experience working in the financial services industry. As Founder of Artemis Capital Group, LLC,   Byron has served as its President and Managing Member since 2003. He was a Vice President of Investment Banking with Chicago Investment Group, LLC and held management positions within Global Custody at Bear, Stearns & Co. Inc., (JP Morgan), and Consumer Lending at United Jersey Bank (Bank of America). Byron received his baccalaureate degree from Howard University, Washington DC, and continued with graduate studies in International Business and Commercial Finance at New York University, New York, NY.

Byron served on the Business Advisory Board of Datameg Corporation (OTCBB: DTMG) and is actively involved with local community services including his church as Superintendent of Sunday School for the Ebenezer Baptist Church in New Brunswick, NJ. His interest in world history and cultures has led him to extensively study religions, philosophies, and esoteric traditions, which ultimately led him to the Masonic Fraternity.

Byron was raised to Light this past June and is a member of Jerusalem Lodge No. 26, in Plainfield, New Jersey. As a true lover of knowledge, Byron seeks to discover the meaning and Light that is present within the diaspora that is mankind and, applying this Light to his own spiritual path, help others in their journeys.

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May Brotherly Love Prevail, and Every Moral and Social Virtue Cement Us

Every Mason will recognize the above declaration as the epilogue of the closing prayer given at almost every lodge meeting. It was penned by William Preston in 1772. 

It is an admonition for toleration.

Frederico Mayor, in an address dedicating the Beit-Hashoah Museum for Tolerance in Los Angeles in 1993 said; “…our ability to value each and every person is the ethical basis for peace, security and intercultural dialogue.” Albert Pike stated it even more poignantly in the tenth degree by declaring that without toleration “we are mere hollow images of true Masons, mere sounding brass and tinkling cymbals.” The fact is that a peaceful future depends on everyday acts of kindness and respect. It is a lesson every Freemason knows well. 

Among all the teachings Masonry imparts to its members, none is more important than championing the ideal of toleration in all things. In the book of lectures for the symbolic lodge, we read; “By the exercise of Brotherly Love we are taught to regard the whole human species as one family; the high and low, the rich and poor; who, as created by one Almighty Parent, and inhabitants of the same planet, are to aid, support and protect each other. On this principle, Masonry unites men of every country, sect and opinion, and conciliates true friendship among those who might otherwise have remained at a perpetual distance.”

The history of much of the world is a saga of deep ethnic divisions, regional conflicts, religious zealotry, and economic hostilities among peoples. Intolerance, jealousy and greed have fragmented almost every country in the world. There was a time when people came to America seeking asylum from such human suffering and strife. The altruistic nature of democracy has made the United States a multi-cultural society. Now the same divisions that have caused so much suffering and loss in the rest of the world are becoming manifest in the freest country on earth. We are becoming a nation filled with mistrust and animosity.

The natural reaction to diversity is to isolate ourselves in our own culture. It’s a kind of “out of sight, out of mind” mentality. It is easy to believe that we can’t get hurt if we stay within our own group. We can’t get into trouble if we don’t participate. But with people now migrating to America in record numbers, everyone who has perceived themselves as 20th century American-born citizens are rapidly becoming a minority. This perception is strong across every culture. National unity will never be possible if we feel threatened by every group outside our own. It’s time all of us made a little sacrifice and effort toward a greater cause.

Since (as the saying goes) you can’t teach an old dog new tricks, it seems the only chance we have of achieving and maintaining a sense of national unity at home is to develop a healthy learning environment among our children that will give them a full cross-cultural understanding. And such understanding will not just happen. To communicate and learn from one culture to another takes entire families out of their comfort zone. To achieve a reconciliation of idealistic, ethnic, religious and cultural differences between the old ways and the new will require an extraordinary feat of will and learning. In most cases, toleration itself will have to be learned and practiced.

But it is a role I believe was made for the Scottish Rite. If the Rite is indeed a great power, it is so because influence is power; and will is power. The teachings of the Rite answer these kinds of questions: What kind of society might we have if we were to achieve a culture of peace? How much would such a culture manifest itself in our family lives, communities, state and national politics and international relations? What relationship exists between tolerance and peace? Can human rights be realized without a social commitment to tolerance? Is there a significant relationship between human rights and democracy? What are our own personal and community concerns about the issue of tolerance? How do our concerns relate to tolerance on a global scale? How can we contribute to promoting a tolerant world?

If our own history is a guide, Freemasonry gains civic and social relevance when it stands up for what it stands for. There can be much value in sharing our values with the cross-cultural world in which we live. Perhaps it is a mission of the Scottish Rite to take the lead in diagnosing the kinds of intolerance which hinders the world; and then pledge, individually and corporately, to do whatever is necessary in educating the next generation of adults that tolerance is indeed the most reasonable means to peace in the world. 

It seems like such a worthy mission—to stand on what we stand for.

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Tolerance: A True Measure of Compassion

                                                                                 Constant Union Masonic Lodge, Rio Grande, Brazil - Credit: Eugenio Hansen

                                                                                 Constant Union Masonic Lodge, Rio Grande, Brazil - Credit: Eugenio Hansen

Originally Published in the June 2014 Edition of Living Stones Magazine

We came here to learn to subdue our earthly passions, to increase our intellect and spiritual awareness, to find Light, or better yet, our spiritual reality.  Going one step further, we search for the true understanding of life, our place and purpose in it through the ability to reason.  The realization of the true ability to find reason within the mental and emotional processes of life is the fulcrum between the choices of good and evil, and between right and wrong.  This is what we are truly saying when we recite the beginning of our catechism.  Sure, the words may differ from one masonic jurisdiction to another, but we all came here to subdue our passions and improve ourselves in Masonry.  This process is accomplished through different practices.

We learn the definitions of the Masonic symbols and from our mentors, we are explained the philosophies.  The transformative process of Masonry, the change of one state of conscious and subconscious conviction to a more improved state through the application of spiritual exploration and the understanding of various philosophies, communicated through various symbols within the construct of Masonic ritual to our inner most convictions, start to make themselves realized by the epiphanies we come to have and the changes in our perception of life and those circulating in it.  These changes are only possible through study and discussion with those others who have themselves solid understandings of such, and who can provide credible explanations that contributes to self-reflection without bias to the conclusions.  How do we measure through self-reflection of how far we have come though?  One of the identifiable measures of how far our passions have been subdued is to pay attention to the depth of our tolerance.  In this article we will search to understand specifically what tolerance is, whence it derived its meaning, and the difference between possessing tolerance and simply being tolerant.  It is that understanding that allows us to measure the tolerance one may possess to calculate how they have identified their vices and superfluities to illustrate to them the direction of education that may need to pursue in the improvement of self.

Tolerance is defined as the “willingness to accept feelings, habits, or beliefs that are different from your own” by the Merriam-Webster Dictionary.[i]  In regards to religious tolerance, Daniel Taylor of Christianity Today writes that intolerance became a sin and was developed as a result of the Christian wars of the 16th and 17th century that resulted in mass slaughtering in the name of Christ.  He states the answer to the problem was tolerance and that historically then, “was the liberal, secular answer to the inability of conservative religionists to compromise with those who differed from them.”[ii]  Voltaire, who lived from 1694 until 1778 and who was a Freemason actively involved with the Enlightenment stated that, “Of all religions, the Christian should of course inspire the most tolerance, but until now Christians have been the most intolerant of all men.”[iii]  The word itself came into usage in the 14th century and by the 17th century in France, it meant the same as when it was first used as a “tendency to be free from bigotry or severity in judging others.”[iv]  Not only is tolerance taught and espoused by Christianity, it is found in all religious dogma in one verse or another.  What is interesting is that with examples of tolerance found in all religious texts, the practice of intolerance can be seen in our society by many professed religious leaders from the West for those of other religious faiths, ethnicities, or politics.  In an effort to be politically correct, they ACT tolerant, but do not demonstrate a POSSESSION of tolerance.  The possession of tolerance, and it having depth, is different from simply being tolerant. 

One’s depth of tolerance is predicated on several aspects such as education, philosophical understandings, and the ability to evaluate without influencing the results with bias of self- conviction.  Dialectical thinking, “a form of analytical reasoning that pursues knowledge and truth as long as there are questions and conflicts,” is a great asset to have when doing such evaluating of one’s measure of tolerance.[v]  The absence of bias and attitude of dismissal is essential in the successful use of this method.  An example of the use of this type of investigative academic procedure is the Socratic Method.  But as Manzo notes, this method can be easily abused as one asking questions can easily begin their quest as educationally investigative, but without specific and moral direction of the questions, the quest can become misaligned and promote defensive mindsets then resulting in fruitless arguments rather than expanded understanding.  The indifference that may result relieves us from gaining the possession of tolerance and may leave us with the resolve of simply tolerating an indifference as to not further spurn more arguing, instead of intellectually or spiritually increasing our understanding of foreign convictions that tends to expands tolerance.

“Let not interest, favour, or prejudice bias your integrity, or influence you to be guilty of a dishonourable action.”[vi]

Cultural Relativism, “a method whereby different societies or cultures are analyzed objectively without using the values of one culture to judge the worth of another,” is another means to implement a progression in the depth of one’s tolerance.[vii]  In the analysis of another person’s character, conviction, or cultural practices of varying natures, our experiences, education, dogma’s and so forth, our culture, undoubtedly coerces us to judge in relation to them.  We must, in the interest of the exploration of cultural assimilation of moral improvement to be exemplified to mankind, resist this innate desire to judge with bias. This is not to say that all we objectively inspect will be of virtuous quality that is beneficial in a positive means of assimilation to our own moral betterment, but if we cannot without bias analyze those that are different from us in whatever respects that are presented, we will deny ourselves even the opportunity to explore if there were qualities that were beneficial to begin with. 

The growth of tolerance and resistance to simply be tolerant is a necessity in the advancement of moral progression of humanity with Freemasons being the exemplars. 

“The blind force of the people is a force that must be economized, and also managed, as the blind force of steam, lifting the ponderous iron arms and turning the large wheels, is made to bore and rifle the cannon and to weave the most delicate lace.  It must be regulated by intellect.  Intellect is to the people and the people’s force, what the slender needle of the compass is to the ship…”[viii]

As many athletic coaches have stated during practices for big games in whatever sport, it is what you do in practice that will ultimately determine your performance on the field.  This is not so different than Lodge, which actually is not limited by the walls in which we tile as the Lodge symbolically extends from the East to West, between North and South, from the Earth to the heavens and from the surface to the center.  What we exercise in demonstrating the possession of tolerance in Lodge with our brethren and their shared opinions or beliefs is what we intrinsically will demonstrate, and maybe with less awareness, in the public.  I do not doubt that we have heard the sighs from the sideline when a Brother may be expressing a thought, even though he has repeated the same objection time and time again perhaps, as the Brethren have grown tired and desire to end lodge, but I ask, is that a demonstration of tolerance, or simply being tolerant because there are visible repercussions?  We must search for why someone is speaking or acting from a particular mindset or with a certain ideology before we can began to rule out the validity of their position.  It is this act, this being in “due bounds of mankind and more especially a Brother Mason,” that will ultimately vindicate the conviction of our members to be involved with lodge instead of feeling as if they are an outcast, will ultimately give them confidence in contributing to the betterment of the lodge.  This act of compassion, this demonstration of tolerance exemplified by the Brethren within the lodge will be exemplified by the same members outside the lodge with an inherent confidence that will leave those of mankind one comes in contact with, inspired. 

So, we must ask ourselves, “What came we here to do?”  To that, we must add the question of how do we accomplish the answer we profess every time we sit in the West of the Lodge, or listen to the Senior Warden recite to the Master of the Lodge.  How do we stem the rising of our blood pressure at the speaking of, or action, of another?  How do we measure our growth of compassion?  Tolerance.  By understanding how we can develop our tolerance of others in a morally upright manner, we can better implement the tenets of our institution and inspire the world that merit is the title of our privileges and that on us, they have been deservingly bestowed.  This will undoubtedly influence those we come into contact with to consider their own moral convictions as they see in us a mirror of their own conduct to be measured.  I charge myself often with this large responsibility to improve so I may become a better human being.  I encourage you to charge yourself with the same responsibility.  Together, we can move forward parallel to one another, our differences and similarities working in harmony, expanding our positive effect on one another, and inspiring a better world for those that will endeavor to follow us into the future. 

 

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END NOTES:

[i] Tolerance. (n.d.) http://www.merriam-webster.com/dictionary/tolerance

[ii] TAYLOR, D. (1999). Are you tolerant? (Should you be?). (Cover story). Christianity Today, 43(1), 42.

[iii] Voltaire

[iv] Barnhart, Robert K., (1998) Barnhart Dictionary of Etymology, H.W. Wilson Co.

[v] Manzo, A. (1992) Dialectical Thinking: A Generative Approach to Critical/Creative Thinking, Institute of Education Services, 

[vi] Preston, W. (1776) (1867) Illustrations of Freemasonry, Masonic Manufacturing and Publishing Co.

[vii] www.sociologyguide.com/basic-concepts/Cultural-Relativism.php

[viii] Pike, A. (1871) Morals and Dogma