The views and opinions expressed in the blog posts on this website are solely those of the individual contributors and do not necessarily reflect, in any way, shape, or form, whether implied or otherwise, the opinions, beliefs, or positions of the ORS Masonic Research Society, its members, or the fraternity of Freemasonry as a whole. All content is provided for informational, entertainment, and research purposes only.
I was asked a while back, “What is your process when writing a research paper?” It usually starts with a kernel of an idea, a flash of inspiration, normally born out of a meeting, particularly on degree nights. Perhaps a certain word or phrase strikes me, or I notice a seeming incongruence in the ritual. For me, this is a signal that deeper reflection is warranted.
From there, I usually jump in and start writing. My old English teacher, Mr. Dalton, called it a “Free Write”. Just write whatever comes to mind. No structure needed. Spelling doesn’t count. You can even stray off topic and come back around. It’s mainly a “Brain dump” to get your ideas on paper as quickly as possible.
Next, I either review the ideas that came out of the writing exercise and develop an overall outline or, more often than not, I simply take the “Free Write”, fix the spelling and grammatical issues, then convert it to a first draft. Only then, after I have a solid first draft, do I find sources to backfill my hypothesis. I’ll even go so far as to leave a note saying <CITE> whenever I’m leaning on an idea that is not wholly my own.
Now, some may call this approach cherry picking the sources to fit a predetermined conclusion, but in truth, most of my papers are not research papers in the truest sense. They often lean heavily on Biblical sources or various websites. Given the propensity of misinformation, one must take anything found on the internet with a grain, if not a heaping tablespoon of salt. Besides, a masonic research paper is wholly different from a scientific research paper.
When possible, I do confer with primary sources either through my lodge's library, which is small but growing, or through the Livingston Library’s virtual borrowing system, Odillo1. Thus, citing a website that quotes Albert Pike's Morals and Dogma is all well and good, but reading the actual passage from Pike himself gives far more context. Certain primary sources, such as lodge meeting minutes or 18th-century texts, are difficult, if not impossible, to obtain directly; thus, there is a need for secondary sources that reference the primary source.
Once I have a basic structure / first draft and the majority of the citations in place, only then do I write an outline in order to ensure that the various points I want to make are presented as logically as possible. Anyone who has read my writings or seen me present knows I tend to meander at times, weaving a tapestry rather than a linear presentation of bullet points. Sometimes I’ll draft a paper, put it down for days, months, or even years, only to pick it back up again at a later date.
Finally, I write a brief summary / introduction to the paper, followed by a strong concluding paragraph or two. As my other English Teacher, Mr. Laflamme, would say, “Tell them what you are about to say, say it, then summarize what you just said to them.”
Although there are other valid approaches to a research paper, such as coming up with a thesis or topics, gathering as much source material first, then writing an outline, then a first draft / second draft, and final draft, I find that my less structured approach matches not only my writing style but my overall thought process. Musings turn into nuggets, which turn into a rough product which are continually worked on (just as we are called to continually work on ourselves) and transformed into a final product that I hope has value to my fellow brethren.
On Saturday August 24, the Assistant Grand Lectures of the Orange Rockland Sullivan Masonic District hosted a School of Instruction on the Opening and Closing. Given that it was the closing weeks of summer and several lodges had BBQs and social events that weekend, attendance was relatively robust, as a number of lodges were represented.
An astute observer will notice that the district held several Schools of Instruction last year, also on the opening and closing. It’s natural that one might ask “Why so much focus on a routine part of the ritual?”. Because the opening and closing were NEVER meant to be ROUTINE. They are not something simply to “get through”. Rather, by performing the opening and closing with purpose and solemnity, we transform the lodge room from simply a generic room to a sacred space, a place where we are enabled to do Masonic work and hone our craft.
The opening (and the closing) each have a distinct flow. First, ensure all who are in the room, ought to in fact be there. Next, the Master and Senior Warden go through the first few Questions and Answers of the respective degree they intend to work on. Third, each offer recites his duties, and finally, after the appropriate invocation and mystical signs have been given, the three Great Lights are displayed with the aid of the three lesser. Only now, once that book of Sacred Law is open, is the lodge open and in order for business. The natural question that follows is: why must it be done in this way?
First, we need to secure the place where we will be meeting. No cowans or eavesdroppers are allowed, and if opening on anything other than the first degree, one must ensure that any brother in attendance is qualified to be there. A fellowcraft cannot be present if the lodge is opening on the third degree! This seems intuitive, but in the flurry of activity that generally occurs prior to a meeting, things can, and at times do, get overlooked.
This is why there are not one but two safeguards in the opening; three if you count the role of the Tiler. First the Junior Deacon, goes around to ensure all in the room are known to him and that they are wearing their aprons. The Junior Deacon should make it a habit of carrying an apron (or two) in his pocket in the event a brother is without. Members should wear their aprons relative to the degree they have received, NOT the degree on which the lodge intends to work.
Then the deacons obtain the password as an added measure of protection. Although it falls on the Junior Deacon to monitor the outer door to keep out cowans or eavesdroppers, the Senior Deacon “welcomes and clothes vising brethren”. If the Deacons are working in tandem, it should be impossible for them not to know the brethren in the room prior to “gavel down”. Pro tip; during collation before the meeting, if you see someone who you do not know, have a discrete word with the Master or the Secretary prior to the lodge opening to ensure that any visitors have been properly vouched for or investigated in advance.
It is my general observation that we are far less stringent with visitors than other jurisdictions. In other jurisdictions, I’ve been examined by committees, asked to give the Tiler’s Oath (which is not part of New York Ritual) and questioned at length. In some cases, I needed not only a valid dues card, but a valid ID to prove I was who I claimed to be. One lodge even reciprocated, so I could be sure that I did not fall into a clandestine lodge. Another had me recite the Tiler’s oath on an open bible, before they would admit me, as if I were taking an additional masonic obligation. Though their customs differ from ours, the principle is the same: careful attention to detail preserves the integrity of the Lodge.
After ensuring all who are present are entitled to be there, the two principal officers, recite the “Q&A” of the degree in which they intend to work, up to the question “WHERE were you made a… [Entered Apprentice / Fellowcraft / Master Mason]”, the answer of which refers to a certain section of Kings Solomon’s temple. This solidifies the concept that a lodge is a representation said temple, and as such, we are about to call on the Almighty to sanctify said space. It is now not just a room, it is an area set apart for a specific purpose; engaging in Masonic Work, under the direction of the Master.
Keep in mind that long before purpose-built lodge rooms, our brethren would rent space in taverns or inns. Often the “room” consisted of some chalk markings on the floor, which could be easily washed away at the end of the meeting. Through mystical signs, passed down through the generations, we are able to transform a simple room into a representation of Kings Solomon’s temple where the ark of the covenant and the spirit of God himself resided. The opening hearkens to this reality, which is why performing the opening with reverence is so important. Take your time. Enunciate. Try to get each word correct. The ritual should be PREFORMED not simply regurgitated. When you rehearse, start with the end in mind, practice your lines as you want to deliver them, rather than simply trying to “Get through it” make each line your own. If possible, consider supplementing the opening with music or incense to enhance the experience.
Once the temple is called forth, each officer in turn recites their duties. This reminds us of what we each is supposed to be doing, and how the whole operates as a single entity, greater than the sum of its parts. The master has some discretion with how many officers should recite their duties. We know from the third degree lecture that there is a minimum number needed to form a lodge, with that number depending on the degree worked, be it seven, five or three. So long as the Master covers the minimum number, he can request more than said minimum recite their duties. In most lodges in the district, even when working on the third degree, five officers are generally called upon to recite their duties, rather than simply the top three.
Finally, with the room secured, the temple formed and the officers all in their stations and places and cognizant of their duties, the signs, opening invocation and display of the great light complete the process of opening a lodge. It should be noted that until the volume of sacred law is open upon the altar, the lodge is not open, for it is the light of the holy book, that great light in masonry, that directs the work of the craftsmen by its golden rays of truth.
Congratulations. We have just transformed a simple space into a microcosm of Kings Solomon’s temple, and asked the almighty to bless our undertaking. The room is secure, the officers are ready, and the Master can now “set us at work, giving us proper instruction for our labors”. We can now meet as Masons to receive education, confer degrees, plan events and yes even pay a few bills.
Closing is like the opening, but simpler. There is no need to secure the interior of the room. Once the Junior Deacon ensues the Tiler is still present outside the door, the act of closing can commence. Once again, the Master and SW go through the first few questions and answers of the degree in which they were working, the officers again recite their duties, mystical sings are again given, a closing prayer and often a closing charge are given, then and only then is the great light closed and the lesser lights extinguished, symbolizing the closing of the lodge for the evening.
Closings should not be rushed, even if the night has gone longer than anticipated. It is a way to prepare us to renter the profane world “amidst its concerns and employments.” A proper closing should take no more than ten minutes. It ceremonially breaks down the temple and returns the space in which Masonry has been worked, particularly if it is a rented or shared space, to its benign intent, the four walls of an ordinary room.
I want to thank all who were able to attend, hope that you learned something, and do encourage you to rehearse the opening and closings and rediscover the importance of this important piece of ritual. As familiar as it should be to our ears, it should never be routine.
Albert G. Mackey, one of the most influential Masonic scholars of the 19th century, wrote a short but compelling essay titled Reading Masons and Masons Who Do Not Read. In it, he makes a forceful argument about the necessity of study in Freemasonry, asserting that to be a truly engaged Mason, one must be a reading Mason, someone who actively delves into the literature, history, and philosophy of the Craft. To Mackey, reading was not just an activity but a duty, an essential part of the Masonic journey.
Mackey’s conviction is undeniable, and his essay makes a strong case for the value of education. However, his tone is also judgmental, as if implying that if we are not reading volumes of Masonic literature, we are failing in our commitment to the Craft. I think most of us reading his essay get the undeniable grumpy Past-Master vibe of “back in my day.” While his perspective carries some weight, it is worth examining his premise through a more modern lens, one that acknowledges both the enduring importance of Masonic education and the realities of our contemporary world.
I originally wrote a brief lecture on Reading Masons and Masons Who Do Not Read as the educational program for a meeting of my Lodge several months back. Since we are in the process of launching a new Masonic Research Society, one that will aid and assist all Lodges in our district with value-driven educational lectures, presentations, and research; I thought it might be fitting to utilize this as our first blog post. This new initiative is not just about reading, but about exploring, discussing, and engaging with Masonic knowledge in ways that suit today’s Brethren. Whether it’s through lectures, interactive workshops, or yes… even the occasional meme-laden presentation… our goal is to foster a culture of lifelong learning that Mackey himself would (hopefully) approve of.
We live in an era vastly different from Mackey’s. The 19th century did not present the constant distractions and demands on attention that we experience in our digital, fast-paced world. Today, we juggle careers, family obligations, and a steady stream of responsibilities, leaving less time for focused reading. Mackey’s vision of the "reading Mason" may have been ideal in his time, but it is not entirely fair to suggest that those who do not dedicate themselves to extensive reading are neglecting their Masonic duties.
However, while our schedules may be busier, we also have access to a far wider range of learning options than Mackey could have imagined. In his day, books were the primary means of acquiring knowledge. Today, Masons have access to an abundance of resources, including podcasts, YouTube channels, online forums, digital magazines, and blogs like The Midnight Freemasons. These platforms provide valuable insights into Masonic philosophy, history, and symbolism, often in a format that is more accessible and digestible for modern life.
A Brother who listens to a Masonic podcast on his commute, watches a documentary in his downtime, or participates in online discussions can be just as engaged and informed as the Brother who spends hours poring over books. The key is engagement, not necessarily the medium through which knowledge is gained. After all, if Mackey were around today, he might be horrified at the idea of "TikTok Masons", but let’s be real here, if a 60-second video can effectively explain the practical use of the working tools, who are we to judge? I think many Masons would also proudly admit that they have learned more about Masonry during those in-between times with fellow Brothers. Those breakfasts at the diner, the long conversations in the parking lot after a meeting, or the in-depth rabbit hole discussions that can take hours over a few libations.
Beyond this, it is important to recognize that some people simply do not enjoy reading, and that does not diminish their ability to be great Masons or to serve their Lodges meaningfully. Freemasonry is not just about acquiring knowledge; it is about applying it. The true measure of a Mason is not how many books he has read but how well he embodies the principles of the Craft in his daily life. A Brother who actively mentors new members, participates in Lodge functions, and engages in charity work is living Masonry in a way that books alone cannot teach.
That said, Mackey’s core message remains relevant, albeit delivered in a distasteful tone. Freemasonry is more than rituals, aprons, and titles, it is a lifelong path of personal growth that requires dedication. His challenge to seek enlightenment is still worth heeding, but we must also recognize that the methods for doing so have evolved. The form of learning matters less than the substance.
Rather than dismissing Mackey’s essay as outdated, we should view it as both encouragement and challenge. His call to deepen our understanding of Freemasonry is one we should all take seriously, but we should also respect the many ways in which Masons can pursue this journey today. Whether through books, videos, articles, or discussions with other Brothers, we can all strive to be "reading Masons" in the spirit of Mackey’s message, engaged, informed, and committed to learning.
The challenge, then, is not to return to the past but to embrace the tools of the present. In doing so, we ensure that the wisdom of Freemasonry remains accessible, relevant, and meaningful for generations to come.
