Sacred Lore

Sacred Lore

What is Sacred Lore? These words are on the tongue of almost every Freemason, regardless of obedience, religion, creed, or geography. Yet, I have seen little depth into figuring out what they are, how they made their way into a Lodge and Freemasonry, what is their significance in Lodge. Many writers have spoken about these volumes, which may be termed sacred lore or sacred law. The inference there is that one is suggestive of stories and myths, while the other is orderly and a series of rules and codes by which to live. Here we really get into the difference between dogma, ethics, and morality. Does one need a book to be a moral person? Does one need religion? Does a Freemason need religion to be a true Freemason?

Some Freemasons think so, and others do not. Since its inception, Freemasonry has juggled a thin line between religion and morality. Not all Masonic Orders are the same, and there are wild variations about what is acceptable and what is not. Some Freemasons do not allow anyone who is not an avowed, church-going Christian. Catholics are discouraged, and in some cases forbidden, from becoming Freemasons. Some orders of Freemasons allow atheists, and still others don’t care what you believe in, as long as it is “something greater than yourself.” Religion and Freemasonry have struck a unwieldy dance through the ages and it does not promise to get any better any time soon.

Most Freemasonry groups have a requirement for a general belief in “god,” and study religious texts as they apply to overall morality and ethical behavior. These religious texts are, for the most part, guidelines on how one should live their life and are the generally accepted texts of most major religions. Taken in their “symbolic” form, they are meant to be an expression of the highest human civilization can achieve, for itself and the world it lives in. Whether you call them codes, rules, mores, or dogma, the end result is the same: guidelines for how to be a good human being in a world filled with other human beings and living creatures. We need to get along to survive as a species and these texts are there to provide us the guidelines. While not everyone needs a guideline, many do. Even if you do not feel like you personally need a guideline, it is probably a good idea to know how other people think, in order to get along and be a generally good citizen of the world.

In general, many people take these books to be “inspired by God,” although written by men. When one asks,”Is the Tao de Ching a sacred text?”, the answer is likely to be yes. Written by man, it is still generally to be an inspired text to assist with the building of a human race. Why? Why did a culture choose that particular text to venerate? Isn’t it likely that it could be anything? What about the I-Ching? Is that not a sacred text? Perhaps it is, perhaps not. There may be many answers to the “what makes something sacred” question and any of them may be correct. It may be that the leaders of specific religions are the authority on their related texts; yet, who is to say really what makes something sacred? Perhaps we just take their word for it and call them all sacred.

To be sacred means that it’s entitled to reverence or veneration. It’s set apart – a text, in this case, that is set apart from other texts. This implies that being inspired by divinity sets it apart. It has a different quality; it was written by someone to be venerated or exalted, for example, or it has a quality that we recognize as being special, valued, or important.

The controversial question is this: who are we humans to say what is divinely inspired and what is not? From those who have read widely, it may be clear that works by Shakespeare are something special. Were they not language-changing for English speakers? I do not believe we mere mortals can say that these works were not divinely inspired and yet, we would not call them sacred texts. We assume that a sacred text must belong to a religion. Yet, there is sublime poetry by Sappho, Byron, and Borges that touches the face of god and strikes directly to our hearts. Anything that creates an intense, life-changing emotion could be communication from the divine and perhaps we would do well to listen.

Encyclopedia Britannica states that “…their common attribute is that their words are regarded by the devout as sacred.” That is, the words that are on the page are to be revered by the devout. This does not mean that they are revered by all… except, perhaps, by Freemasons. Freemasons, in general, accept all of the world’s “sacred” texts as words to be studied.

Where a religion may view its own texts with reverence and exclusivity, Freemasons see the wisdom included across all of the world’s religions and venerate them all equally. Why? Because morality and ethical behavior are really the crux of what these texts are about. They teach humans how to live well with each other, how to live well with the world around them, and how to be able to not only help the human race continue to survive but to increase the positive influence in the world and promote the general welfare and progress of human society.

These texts, because of their sacredness, are also open to negative and destructive morality. Religion taken to the extreme, any religion, corrupts the message of something positive into something consumptive. This has been true throughout the history of the human race but even more so in the last two thousand years. The baser human nature twists the message and those who live in primal fear follow that message. There are many who view “sacred texts” of religions with disdain and hatred for the corruption they have sown. In all of this, its up to the human element to decide how the word will be interpreted – for the good of humanity or the destruction of it.

There is truth everywhere we look, depending on how deeply we look. One must take the time to explore to really learn and to experience to really learn. What is it that Mulder would say? The Truth is out there…


Read more Sacred Texts at sacred-texts.com. They have nearly every conceivable sacred text that one could ever want to study.

Apprentice, Journeyman, and Master: The Medieval Guild

Apprentice, Journeyman, and Master: The Medieval Guild

I became fascinated with guilds when I moved to Germany. Being an avid reader of all medieval history I could get my hands on, I was well aware of the Hansa (slang for Hanseatic) League’s rise in the 1100s in northern Europe – mainly Germany. The word Hansa is Low German for “convoy” – thus, this league of towns and merchant houses was a consolidated group of merchants and businessmen who strove to create their own answer to feudal Europe. The members of the League had their own legal system, their own armies, and had direct allegiance to the Holy Roman Emperor. Landed Barons and Earls did not stand a chance.

The rise of these independent towns and merchants also gave rise to the guild system. Where the Hansa League was a merchant’s guild, craft guilds began in a like manner around the same time period. The craft guilds were a system to protect knowledge that heretofore had been handed down by father to son, or nephew, or random laborer. Prior to the rise of larger towns and cities, just after the Dark Ages, it was difficult to form a “convoy” of skilled craftsmen because there was no system or codification of work. As towns grew, and more independent towns grew, the need for a steady flow of crafts began. Thus, craft guilds provided the goods and merchants fed the need: the beginning of real capitalism.

Both types of guilds, Merchants and Craftsmen provided a variety of important functions, very similar: “They established a monopoly of trade in their locality or within guilds1a particular branch of industry or commerce; they set and maintained standards for the quality of goods and the integrity of trading practices in that industry; they worked to maintain stable prices for their goods and commodities; and they sought to control town or city governments in order to further the interests of the guild members and achieve their economic objectives.” (Encyclopedia Britannica) 

The craft guilds are of interest to Freemasons and those interested in Freemasonry because they have like terms. The use of the terms of Apprentice, Journeyman, and Master is well known, with slight variation, to Freemasons as well as to any member of a guild in the middle ages in Europe. These were the common terms to designate the proficiency of a laborer. Guilds in Medieval Europe employed the apprenticeship system of hierarchy, which has its origins in the Roman Empire and possibly Mesopotamia.  From young ages, boys (and in some cases women, depending on the profession) were brought in to learn the craft, ensuring that an adequate number of skilled craftsmen were able to supply the growing towns with goods and services of equal and competitive quality. Standardization and quality were the driving force behind a steady stream of apprentices bonded to masters, and journeymen sent out to learn their craft.

The Apprentice was one who “apprehends” or takes hold of learning. One might also say it is one who is taken hold of, as he is bound to a Master to learn his trade. The term Apprentice does come from the Latin root of “apprehend,” and it does indicate in the guilds4most basic terms “someone learning.” An Apprentice was one who learned for a specified amount of time, learning specific skills and techniques of both hand and mind. He was, however, not allowed to be an official member of the guild until he had satisfied the requirements set out by the guild and even more importantly, by his Master.

The word Journeyman has a more interesting etymology. A Journeyman is someone who does work for “another.” That is, he is an Apprentice who has been sent out into the world to work, generally for other Masters or shops. An original meaning of the word “journey” was “a day” and a Journeyman was someone who performed work for a day and then moved on, as it were. The Journeyman was no longer bonded to a single Master and could choose the work they wished to do. The Journeyman’s former Master, however, still guaranteed the Journeyman’s character and abilities. Shame on the Journeyman meant shame to the Master, and to the guild in which the Journeyman had become a member. Perfection in work and bearing meant the same perfection to the associated Master and Guild.

Master is an even more interesting term as used in the same time period (mid-16th Century) as these other two definitions. At this time, the term Master meant “one who controls or has authority.” It also meant “one who subjugates.” This means that a Master has perfected and honed his skills to the point of being competent in all areas of his craft, under all variety of conditions, with a variety of materials. A guild member might go their whole life being a Journeyman; Master’s were few and far between. A Master, then, is partially self-determined and partially a bestowed title. “A journeyman who could provide proof of his technical competence (the “masterpiece”) might rise in the guild to the status of a master, whereupon he could set up his own workshop and hire and train apprentices. The masters in any particular craft guild tended to be a select inner circleguilds3 who possessed not only technical competence but also proof of their wealth and social position.” (Encyclopedia Britannica) 

The interesting thing is that the main function of the guild was not to produce goods or fix techniques ‘per se’ – those were supporting roles to the main function of the guild. The guild existed to serve a singular purpose: to train Apprentices. Bringing in and bonding Apprentices ensured a continuity of quality workmanship, consistent goods being produced, and traditions being maintained. Thus, the role of the Guild was not to form rules, mores, regulations, and laws with respect to their crafts; their role was to introduce a system of art or craft to a new individual, to instill in them the idea of standards, quality, consistency, and perfection. Their goal was to expand their horizons and technical knowledge in a specific area so they might provide for their towns as well as their families. Guilds and guild members served the community as much as they served themselves.