Thursday, July 17, 2008

Oklahoma Masons Create $2 million Faculty Chair in Gender Studies

Oklahoma State University announced this week that, through a $500,000 gift from the Masonic Charity Foundation of Oklahoma, an endowed faculty chair of $2 million for men’s studies has been established. The gift will create the Masonic Fraternity of Oklahoma Gender Studies Chair, which will be housed within the College of Arts and Sciences.

The total impact of the $2 million chair was created when the Masonic Foundation took advantage of a $100 million match commitment made to the university by OSU alumni and Texas oilman, T. Boone Pickens. Mr. Pickens made a dollar for dollar match available to any organization that endowed a faculty chair at OSU before June 30, 2008. To sweeten the incentive, the Oklahoma Board of Regents for Higher Education, through a commitment made by the Oklahoma legislature, then matched both the Foundation and Mr. Pickens gift dollar for dollar, creating the endowed chair in the name of the Masonic fraternity. You could say we were in the right place with the right vision at the right time.

As a Board member of our Masonic Foundation, I am personally very excited that we have taken on this partnership with academia. We live in a time when fraternal associations are often not understood, where gender differences in communication and behavior are not well known, where the qualities of manhood are discounted in areas as important as fatherhood, male role modeling, social responsibility, family and community leadership. The world little understands the role Freemasonry has played in enhancing and teaching the ideals of manhood; nor its significance in the creation of civil society, or its focus on the self improvement of the individual and the larger society.

Academia has just recently “discovered” the historical importance of Freemasonry through studies by Bullock, Stevenson, and Jacob. Much more can be done in analyzing the role gender-specific organizations have played in enhancing the physical, social and psychological health of men. Much can be learned from studies in inter-generational communication and social interaction among males; and the impact a positive group identity has on the esteem and social honor of being a man. There are presently few studies focused on what Freemasonry teaches, or the importance of ritual and ritualistic models to self and group instruction; the significance of ceremony to social stability; or the nature and purpose of object-centered sociality.

Freemasonry is first and foremost the study of men and manhood. Through its rituals, its inter-generational fraternal associations, and its connectedness across all communities, states, provinces and nations, it raises a global awareness of the importance of men in society.

I’m especially pleased that the Center for Gender Studies exists at OSU. It is a multi-disciplinary center that enables and facilitates academic research in gender across the fields of sociology, psychology, philosophy and history. It is a perfect match for the work of which Freemasonry is engaged.

The Masonic Fraternity of Oklahoma Chair in Gender Studies can connect the purpose, heritage, teachings and history of our organization with research aims of professionals and students across every academic discipline in which Freemasonry has a founding.

Perhaps most importantly, it will introduce masculine psychology, fraternal purpose, men’s interests, and social networking to a new generation of young college men and women interested in researching the importance of men and the role men play in enhancing the stability of family and social life, as well as the economic and social progress of society.

I can’t think of a more strategic route for addressing the ideals of manhood and a higher awareness of the importance of men in society. Today, I am really proud to be a Mason—and feel hope for men in our society.

Wednesday, July 2, 2008

What Come You Here To Do?

My Brothers, this is one of the great questions in all of Freemasonry!

As those of us in the fraternity know, it is actually one of the first questions we ask an Entered Apprentice Mason in his first catechism lecture.

The earliest ritual reference of which we have record is Prichard’s Masonry Dissected, published in 1730. I have read all the early ritual exposures and I can assure you this question and the subsequent answer given to it is not commonly found in the pre-Grand Lodge or early Premier Grand Lodge era ritual workings. In fact the answer appears in no other English ritual exposure from 1696 to 1769. In the single ritual text in which it does appear, the answer is given thus:

Not to do my own proper Will,
But to subdue my passion still;
The Rules of Masonry in hand to take,
And daily Progress therein make.

It is possible this particular catechism was used in early Operative Masonry because it is a didactic memory technique for learning. And this method of learning (using rhyme) dates centuries earlier than even the Regius Poem, (c. 1390),—purported to be the oldest didactic in Masonry. It may have also originated in 18th century continental Masonry, but again, there is no other reference to the question and its follow up answer in any other English ritual exposure from 1696 to 1769.

In a 1738 French translation of Prichard’s exposure, we find it once again. This time the question is worded What do you wish to do here?; and the answer given is; I do not inspire to follow my will, but rather to subdue my passions, while following the precepts of the Masons and making daily advancement in this Profession.

And then there is a 1745 French exposure entitled “The Broken Seal” where we find the question What do you come to do here? With the answer; To conquer my passions, subdue my desires, and to make new progress in Masonry.

It appears the consistent theme in each of these exposures is that the primary task of an Entered Apprentice is to subdue his passions and then, using the lessons of Masonry, to make progress in his life.

Now, the first thing almost every Mason will notice is that the answer given in the old catechisms is not the answer taught today in the ritual workings of our contemporary lodges. In fact, I would suggest that today’s answer has a much deeper meaning. It was developed during the early 19th century; when Masonry was a far more philosophical than moral undertaking. It commonly goes something like this: What come you here to do?

To learn to subdue my passions and improve myself in Masonry.

The interesting question is this: Are there any commas in this sentence? I think that there are. I think if the answer was actually written in most Masonic monitors, it would look like this:

To learn, to subdue my passions, and improve myself; in Masonry.

If I am right, then there was a new admonition added to the task of an Entered Apprentrice as the philosophical integrity of our Craft ritual expanded; namely—that he first learns.

And I think this changes everything!

To learn is to acquire knowledge; to acquire knowledge of a subject or skill as a result of study, of experience, or teaching; to receive instruction; to find out about, or discover; to be informed of, or learn about; to teach or inform a person of something.

We have to learn there is a moral imperative, for instance, before we can subdue our passions; we have to study Masonry before we can understand it. We have to discover there is an allegory before we can interpret it. We have to be informed of its history before we can comprehend its societal relevance. We have to detect its symbolic associations before we can grasp its spiritual nature. We have to contemplate its meanings before we can experience its insights. We have to be informed of its rules and laws before we can act within the due bounds of fraternity. We have to understand the meaning of manhood before we can grasp the unique power of fraternal association.

We have to learn before we can improve ourselves. And we are taught as Entered Apprentices, we cannot improve ourselves without first subduing our passions--without releasing ourselves from our own ego so that we can feel the brotherhood of man. And we learn as Fellowcrafts that we have to overcome and go beyond the human senses, we have to transcend the logic of human education, we have to journey beyond the paradigms of human awareness, we have to surpass even inspiration and insight, go beyond all the powers and properties, the sciences and senses of man to erect our perfect ashlar; to get in touch with divine truth--which is metaphysical—it surpasses human understanding. Then, as Master Masons, we learn that we have to finally overcome ourselves before we can achieve peace and harmony within ourselves, and in our lives.

The bottom line of Masonic teaching is that, through the journey of our degrees, we learn that Divine truth can’t be understood by the human agencies of education, or dogma, or rationale thought, or by the evidence of the senses—it has to be perceived directly. And, my Brothers, it enters into us by the path of initiation.

All of this is pretty heady stuff. Men come into Masonry to learn to improve themselves. If they are coming here for any other reason, then we are failing to represent with honesty what our organizational purpose is. Men come to us to learn. The lodge is the receptacle, the personal space, the sacred environment that will either facilitate their learning, or prevent it.

To me, this brings up another question for all of us: Which kind of facilitator is our lodge?