Frequently Asked Questions

This FAQ is for Masons who have some experience with the Craft but are perplexed by issues that they have encountered in their reading. It is not a general FAQ for non-Masons. That work has already been done.

Table of Contents

• What is the difference between AF&AM and F&AM Lodges?
• Did they really have corn in ancient Israel?
• Is George H. W. Bush a Mason?
• Haven't all the secrets of Freemasonry been published in monitors?
• What does it mean to "make good men better?"
• Why is it called a "Blue" Lodge?
• What should Masons do about anti-Masons?
• Should I join the York Rite or Scottish Rite?
• What does it mean to make a Mason at sight?
• What is a "research" Lodge?
• What is the 47th Problem of Euclid, anyway?

What is the difference between AF&AM and F&AM Lodges?

These competing English Grand Lodges, along with Grand Lodges established in Scotland and Ireland, issued charters for Lodges in the American colonies into the latter half of the 18th century, until the American Revolutionary War led to the ties between the colonies and the mother country being severed. Long after that event, in 1813 (when the two countries were again at war, in fact), the rival English Grand Lodges amalgamated to form the United Grand Lodge of England, which is the governing body of English Freemasonry to this day.

Meanwhile, in the new United States of America, Grand Lodges were organized separately in each state, some as offspring of Provincial Grand Lodges and some as self-declared independent Grand Lodges (e.g., Virginia). These Grand Lodges comprised Lodges whose charters had been issued by both the Antient and "modern" Grand Lodges in England (as well as a few Scottish and Irish constitution Lodges). The designation of whether a Grand Lodge was Free and Accepted or Ancient Free and Accepted was therefore almost an arbitrary choice, based perhaps on who had a bit more political power when the new Grand Lodge was formed.

In particular, one cannot conclude anything significant about the nature of the ritual used by a Grand Lodge as to its Antient or "modern" content, based only on the designation as F&AM or AF&AM. Many Grand Lodges use an amalgamation of the forms, and it would take detailed study (never having been done to my knowledge) to determine the precise provenance of each American Grand Lodge's ritual contents. It does appear that Pennsylvania may adhere most closely to the work of the Antients, while a northern tier of states, running from Connecticut through Minnesota and perhaps farther west, preserves the "modern" ritual most closely. In those states where a ritual cipher is permitted, which seems to be more a characteristic of the "moderns," the incorporation of changes to the ritual occur with much lower frequency (a fairly obvious observation). An example is the phrase "any be due," which is synonymously rendered "aught be due" in the apparently "modern" jurisdictions: The substitution of a common word ("any") for an archaic one ("aught") is a natural evolution of an oral tradition, while the reverse substitution virtually never occurs in oral transmission. The states with a printed ritual cipher have maintained "aught," while "any" has appeared in those states eschewing such written aids.

Incidentally, there are two jurisdictions which use neither F&AM nor AF&AM: The District of Columbia uses FAAM, and South Carolina uses AFM. Again, these are distinctions without any real difference.

Various suppositions are made about "four-letter" Lodges vs. "three-letter" Lodges and relationships to Prince Hall (PHA) Masonry and issues of recognition, but these are entirely unfounded.

Did they really have corn in ancient Israel?

Is George H. W. Bush a Mason?

One of the military attachés at the embassy when Mr. Bush was Ambassador to China later served as Worshipful Master of Henry Lodge #57, AF&AM of Virginia, Fairfax City, VA during Mr. Bush's term as President of the US. Being a personal friend of the Bushes, this (now Past) Master would certainly have known if Mr. Bush were a Freemason and would have invited Mr. Bush to speak at Lodge if Mr. Bush had been eligible to do so. Thus it may be seen that the claims of Masonic membership for George H. W. Bush are in error.

Haven't all the secrets of Freemasonry been published in monitors?

1. There are no secrets to Freemasonry.

   Or, as it is sometimes put, the only secret of Freemasonry is that it has no secrets. Which is to say that Freemasonry teaches nothing in the way of morality or knowledge that cannot be learned in Sunday school, in courses of philosophy at universities, and by self study.

2. The secrets of Freemasonry are of no use to the outsider

   That is, any secret identification codes and signs are of no value in gaining any Masonic privileges without being in possession of a valid dues card.

3. My Lodge does not have a printed ritual; since what is being discussed is printed, it must not be the ritual of my Lodge but something else.

   Further, since that printed document contains abjurations that it be kept secret, the document must be the product of someone who cannot be trusted; how then can one trust its contents?

4. The real secrets of Freemasonry are not contained in the ritual or passwords/tokens/etc.

   Actually there is more than one way of looking at this answer:

   • The secrets of Freemasonry are so esoteric that only the most learned Brothers truly know and understand them; most Masons are ignorant and will remain so, thinking mistakenly that they are privy to the secrets of Freemasonry without being actually in possession thereof.

   • The secrets of Freemasonry are to be found only by a process of self-discovery through the study and practice of the precepts of Freemasonry and which cannot otherwise be communicated; if they were to be related in discourse, they would not be believed as being the famed "secrets of Freemasonry." But those who have Masonry in their hearts, whether they have received the degrees or not, may discover these secrets, although those without the degrees may not recognize them as being Masonic in nature.

What does it mean to "make good men better?"

• By providing them with a multitude of symbols which instruct in and remind one of moral choices. Many religions have but a few symbols (the cross, the crucifix, the crescent, the star of David, etc.) with which to teach a vast number of precepts. Masonry furnishes many more symbols with more limited lessons associated with them. The Mason who is familiar with the work will find one or more of the symbols of the Craft applicable to his daily life with some frequency.
• By providing them with a support group of like-minded men who will provide encouragement and guidance to making proper moral choices and engaging in activities that will serve society.

Tolerance or toleration is the minimum expected in our society. Most of the Ten Commandments are the minimum expected--no murdering, no stealing, etc. Hillel phrased the Golden Rule in the negative form (as do most religions other than Christianity): Do _not_ do unto others that which is hateful to you.

The minimum is what is expected of good men. Masonry is about making good men better; therefore, a man who has improved himself in Masonry will go beyond the minimum of refraining from ill behavior, such as bigotry and dishonesty, to positive ethical action. From simple tolerance, the better man will go on to encourage and defend religious liberty and diversity of thought. From simple abstention from criminal behavior, the better man will go on to promote justice and eradicate the ignorance and darkness that leads others to a life of crime.

Good men may find their reward in the next world; better men will also find rewards in this one.

Why is it called a "Blue" Lodge?

The term "Blue Lodge" is considered slang by older Masonic writers, who prefer the terms "Symbolic Lodge," "Ancient Craft Lodge," "Craft Lodge," or "St. John's Lodge" to denote the body devoted to the degrees of EA, FC, and MM.

In places where the Scottish Rite is used for the first three degrees the term "Blue Lodge" is inappropriate, as the color typical of the Scottish Rite Symbolic Lodge is red.

A further explanation may be found in Carl Claudy's Introduction to Freemasonry.

Question suggested by Fred Broecker.

What should Masons do about anti-Masons?

Others say that that charge is given to Entered Apprentices, and a Master Mason is supposed to be in command of more knowledge about Masonry and therefore better able to respond to such individuals. (The Master Mason's charge says he is "qualified to correct the errors of less-informed Brethren," which certainly implies that the Master Mason is also qualified to correct those who are not Masons at all.)

But should even a well-informed Master Mason answer anti-Masons? There is a saying about getting dirty after wrestling with pigs. However, the lessons of the civil rights era in America may be instructive: Bigotry was overcome as much by education as any other activity. The tireless efforts of the NAACP and ADL to present the truth about blacks and Jews in the face of many stereotypes, prejudices, and outright lies has made bigotry unacceptable, if not unknown, in most of polite society.

There is also the unfortunate fact of human nature that a lie unanswered is often perceived as unanswerable. (Sometimes phrased "a lie can travel around the world before the truth can get dressed.") People are all too ready to believe in outlandish stories about cults in these times, and a cleverly-fashioned lie feeds on this gullibility. A prompt, well-written, and truthful response can put the kibosh on such slanders.

However, if you are a new Mason, imbued with more zeal than knowledge (as the EA charge cited might have it), you would be best not engaging in dispute with anti-Masons. They have composed a great many plausible arguments, complete with Biblical citations, subtle distortions, and quotations out of context of Masonic material. A substantial background in their arguments, as well as knowledge of the history and philosophy of Masonry (and of western culture in general) is essential to contend successfully with them. An even temperament (i.e., subdued passions) is also helpful; anti-Masons often become angrily incoherent when confronted, and providing a contrast to that behavior is extraordinarily valuable. A command of the commonest questions and answers which arise in this context is highly desirable. If you do not have the necessary armaments for this battle, leave the field to those who do; there is much else in Masonry for you to pursue.

Should I join the York Rite or Scottish Rite?

Should I join any Masonic body other than the Lodge?

Some Masons would say no--as a Mason your sole responsibility is to the Lodge. Others would say not until you have discharged your duty to the Lodge by serving as its Master. But if these prescriptions were followed, the appendant bodies would soon become extinct! (The Royal Arch degree was originally restricted to those who had served as Master and held the Past Master degree, but the supply of PMs was so limited as to keep the Chapter from being able to function effectively in most places. So the Virtual PM degree was introduced into the Chapter ritual to afford the opportunity for more Master Masons to become Capitular Masons while still adhering to the old requirement of having received the PM degree. Things are different in Pennsylvania, though...)

There are real benefits to participation in the appendant bodies of the York and Scottish Rites, which seem to make joining the sensible thing to do:

• The appendant bodies explain and elaborate upon the lessons of the Ancient Craft Degrees. This is the primary purpose for the existence of such bodies. The symbolism of the Degrees given in the Symbolic Lodge is extensive and complex. Great familiarity with the history of philosophical thought on matters of theology, morality, and other subjects is necessary to understand the Lodge degrees on more than a superficial level. The men who wrote the York and Scottish Rite degrees were superior students of philosophy and literature and have done a good deal of the work for you. Why attempt to discover for yourself what they spent years preparing in the form of degrees and lectures? Most Masons are not brilliant enough to tease out the intricacies of the degrees--and those who are would better use their intellectual gifts starting from the basis of what is already known, rather than on re-inventing the wheel.
• The appendant bodies are not so numerous as Lodges and therefore draw from a larger geographic area than does a Lodge. By becoming a member of a Chapter, Council, Commandery, and/or Valley, one is afforded the opportunity to meet many Masons whom one would probably never encounter in visiting only one's home Lodge and one or two others nearby. These new acquaintances provide the Mason an opportunity to increase his social and intellectual contacts within Masonry.
• For the Mason who expects eventually to serve in the East of his Lodge, the appendant bodies provide an excellent "training ground." The duties of a High Priest, Illustrious Master, Commander, Venerable Master, etc. are not so demanding or onerous as those of the Worshipful Master of a Lodge. There are often fewer meetings to plan, fewer outside events, and no concern with physical facilities (most appendant bodies rent space from a Lodge, while Scottish Rite Valleys have separate groups and even permanent employees to address building issues). The presiding officer of one of these can learn to conduct meetings and practice ritual without having to be distracted by many other duties. Then, when one is ready to assume the East in the Lodge, one will have confidence in one's abilities gained from the less formal atmosphere of the appendant body.

  At one time in American Masonry, there were so many Masons who desired to serve as Masters of their Lodges that it was not possible to accommodate them all at the rate of one Master per year. The appendant bodies then served as places where those who were unable to get into a Lodge line could make use of their desire to serve Masonry as an officer.

But which should I join if I'm going to do it--York or Scottish Rite?

These are not mutually exclusive! Many Masons are members of both. There are perhaps three reasons for joining only one of them:

1. You cannot afford the dues for too many organizations
2. You really cannot afford the time to participate in too many groups and would feel guilty about being a mere "card-carrier" in one or more bodies
3. You are only joining the appendant body so you can be a Shriner (the less said about this, the better...)

The York and Scottish Rites are rather different in structure and operation. Which of them one chooses to join may depend on one's interests and preferences.

• The York Rite bodies are like the Lodge--serving as a line officer and proficiency in ritual are central. The York Rite bodies are also only loosely connected to one another--joining a particular Chapter does not imply joining any other body at all or joining any particular Council or Commandery.

  The York Rite degrees are fewer in number and more directly pursue the legendary history of the Lodge degrees. They use similar symbolism and formats to the Lodge and do not explore esoterica and deep philosophical doctrines.

• The Scottish Rite Valley is composed of four bodies (usually), and one application serves to join all of them. The Valley is really run by the Secretary/Recorder/Registrar, who is a paid employee (and it is a full-time job). One may participate in many different ways in a Valley, including a large number of positions which do not require ritualistic ability--the costume room, the technical backstage positions, the committees, the dining room. Line officers have limited responsibilities in many Valleys, often being mere figureheads for ceremonial purposes.

  The Scottish Rite degrees are many and varied. There are 29 beyond the Master Mason degree (the 33rd degree is honorary for exceptional service to the Rite, to Freemasonry, to one's country, and to humanity and only about 1% of Scottish Rite Masons receive it). They follow a legendary history different from the Lodge degrees (in the US, anyway), and explore many issues of philosophy from the role of justice to the problem of evil, taking a Mason who is willing to study deep into the realms of intellectual challenge.

What does it mean to make a Mason at sight?

The power of the Grand Master to make Masons at sight is usually listed among the Ancient Landmarks (a varying list, depending on source, but usually from 18 to 25 supposed unalterable customs of Masonry), but has been abrogated by Constitution in some jurisdictions. The Right Worshipful Grand Master of Masons in Pennsylvania generally does this procedure once a year to preserve the precedent for his exercise of such powers. Other Grand Masters exercise this prerogative on a less frequent basis. The procedure is usually done as an honor to a man who has distinguished himself in civic life.

To make a Mason at sight, the Grand Master designates the candidate, convenes an Occasional Lodge (or some Lodge in his jurisdiction--often his own), and with the officers thus assembled proceeds to confer the three degrees of Symbolic Masonry upon the candidate in succession. The process usually takes most of a day (except in jurisdictions where the ritual is quite brief). The Grand Master then closes the Lodge. The newly raised Master Mason then has the status of an unaffiliated Mason, identical to that of a Mason who has demitted, and must find a Lodge which will grant his petition for membership by affiliation.

The process differs from the so-called "one-day" or "Grand Master's classes," in which the degrees are conferred upon a number of candidates in sequence, as follows:

• The candidates in a Grand Master's Class must petition, be investigated and be voted on in some regular Lodge.
• The Grand Master uses his power to waive three things for the candidates in a Grand Master's Class: Number of candidates receiving a degree simultaneously, time period required between degrees, and proficiency (if applicable in that jurisdiction) for the first two degrees.
• Master Masons raised in a Grand Master's Class become members of the Lodge which accepted their petition.
• The Grand Master may impose additional requirements on those raised in a Grand Master's Class, such as completion of proficiency at a later date, under penalty of suspension.

What is a "research" Lodge?

Many Lodges of research publish proceedings containing the papers presented at their meetings; such proceedings are issued quarterly, annually, or less regularly, depending on the volume of material to be covered. Typically, receipt of the proceedings is one primary reason to join the LoR, rather than merely visit it. LoR dues are typically quite low compared to ordinary Lodges; LoR's may be exempt from Grand Lodge capitation, as all of their members pay dues somewhere else as well.

The premier Lodge of Research in the world is Quatuor Coronati No. 2076, holden under the United Grand Lodge of England. Membership is very limited, but Masons anywhere may join the QCCC (Quatuor Coronati Correspondence Circle), which entitles one to receipt of the proceedings.

Other Masonic research bodies include the Councils of Allied Masonic Degrees (by invitation only, membership in the Royal Arch a prerequisite for this York Rite body) and the Philalethes Society (open to all Master Masons upon application; has local chapters in many urban areas and meets annually in Washington, DC).

What is the 47th Problem of Euclid, anyway?

There are probably a dozen distinct ways to prove this theorem. The usual lines drawn on a typical Masonic illustration of this Master's emblem hint at one way. The converse is also true (i.e., if the squares add up the right way, then the triangle is a right triangle).

If a, b, and c are integers, the set (a,b,c) is called a Pythagorean triple. There are infinitely many distinct such triples ("distinct" meaning that there is no number larger than 1 which divides all three of the numbers; i.e., 6:8:10 is not considered distinct from 3:4:5). Proof: If N is an odd number, then N:(N²-1)/2:(N²+1)/2 is a Pythagorean triple. There are infinitely many odd numbers. The second and third elements of the triple are consecutive integers and thus have no common divisor. QED.

The existence of infinitely many solutions to a² + b² = c² in integers led the French mathematician Pierre Fermat, to question whether the 2 could be replaced by a larger integer and the equation still having one or more solutions in integers for a, b, and c. He believed it was not possible; only recently, some three centuries later, do we have a proof of this fact, which turns out to depend on astonishingly deep mathematics. (I have a PhD in math but am not acquainted with the field of specialization--elliptic curves, abstract geometry, etc.--in which the proof is developed and cannot ever hope truly to understand it. But it has proved to be extraordinarily important work.)

As a mathematician, I find the notion that there are "mystical" meanings and knowledge to be derived from simple numbers, like 3:4:5 being a Pythagorean triple to be on the same level as a biologist would consider prophetic information to be obtainable from examination of the entrails of an animal (splanchnomancy, if you want to expand your vocabulary) or an astronomer from the position of the planets at the moment of birth (astrology).

There are indeed Masonically esoteric meanings to these things in mathematics, but they come back to the lesson taught somewhat more explicitly in the degrees: That the universe is constructed according to regular laws by its Architect and that we should learn from His example to govern our own conduct regularly.

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