I will return below see the subject index.! Similar ancient and genuine expressions have been left standing also in the Apprentice Ritual imparted by Browne. See above p.
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Because, notwithstanding the overall reputation of a person the opinion of the majority in the society would like to be about him as a person , as long as there are still prejudices that shackle the majority of the members of an entire community of peoples, in many important respects, the judgment about that person is often still erroneous, and directly opposite to true Masonic evaluation, and there because of it, as well as in everything, that which Br.
In a community of people everyone measures every one else according to his own, often deceptive, measuring stick, which one often applies hastily and incorrectly as well; in doing so he readily transgresses the moral maxim: "do not judge! Worthy men are often rejected by secret ballot out of sheer ill prejudices, and unworthy men, on the other hand, are just as often welcome with joy.
Perhaps here stands not without significance: "How do you hope ," etc. Systems several such puns occur, so this answer may well be quite old. A similar subtlety, reports Kr. There is no fact known to me, however, which shows that punitive jurisdiction was conferred upon the Builder Corporations; although this is not in itself improbable: I will not say decisively that the sword here was a symbol of jurisdiction.
Compare the pictorial representation of the ancient seal shown here on Plate I and II! Grand Lodge, and, like it, several individual St. John lodges keep on the master table. With regard to what concerns the so-called arming of the brethren themselves, therefore, I can not possibly deny that it could have taken place in the Middle Ages. On the other hand, nothing proves that the Candidate for Admission was not allowed to bring in anything offending or defending on entering the lodge for the first time.
Keher also reports: "Only in the Apprentice Lodge of the first degree all the brethren have sword and tricorne ; in the other degrees only the officers wear them, and the brethren when they feel like. In the Apprentice lodge the swords are bared only at the giving of light. And what kind of suspicions could the lodge sword not give rise to the of state authority!
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Think of the Templars! Keher also reports: "In the first degree the Candidate for Admission, when he enters the door, is stopped by the W. Master, who puts to him the tip of the sword to the heart, and asks: "Who are you? Buch v. Stettin, , S.
Johannes ist being the ancient order of St. Browne , Fr. Bibliothek zu Paris.
Lips, , p. Wer seinen Namen in Wahrheit preiset, wird nicht fallen.
Majer's Brama , ,. Ich werde im Folgenden s. Siehe zuvor S.
Den Beisatz: wohl empfohlen , duly recommended , hat Br. Im NE. Systeme s. Vielleicht steht hier nicht ohne Bedeutung: "Wie hoft ihr" usw. Systeme mehre solche Wortspiele vorkommen, so kann diese Antwort wohl ziemlich alt sein. Buches, 3te Aufl. Man denke an die Tempelherren! About this I have promised, in the comments on the second Craft document I , p. Love and reciprocal Existence p. I have published in the Tagblatte des Menschheitlebens Dresden, Nos.
That is why the name: Religiosity comprises the whole state of mind and the whole existence of the religious man. Likewise, similarly described, the religiosity of man is the true human sentiment, attitude, passion, and interaction of man with man; and religiosity toward mankind designates the similar mutual relation of the individual to the whole of humanity, whereby humanity is present in him, and he in humanity, in knowledge, love and existence.
In a similar sense man should be reason-fervent and natural-fervent; and he is so, once the original ideals the concepts of reason and of nature, as finite essences in God, have become clear to him. Thus convinced, the God-intimate, religious man lives in friendship, cheerfully and happy with God, with himself and with all things; he develop himself imitating God in life and beauty; he wishes to merit the love of God; in quiet tranquility of mind he is certain of the higher [divine] influences, without declaring himself worthy of them, and without pretending them," or extol himself of them.
Urbild der Menschheit , page The humanity perfected in virtue is like a pure eye, in which God manifest Itself in Its finite, true image of Its Universal Life, which [eye] , although never comprehends, never sees through God in Its infinity, portrays however the original Essence of God pure and whole. For in a similar manner, like the bodily eye, as small as it is, yet reflects the oneness of the firmament and the regularity of its in-time-eternal structure, so the higher eye of the moral and pure man beholds his universal life in the profundity of God, in the heavens.
Before this higher eye has matured, God leads, even undetected, the individual and humanity on the paths of life; yet only in such a way that, in the struggle with the world constraint, their freedom forms itself, stands the test, and fortifies. The physical sun shines even on the unborn child, warms, enlivens him; but it is only when his eye opens to its rays that it [becomes] manifest to him, and reveal to him the universal life in the world of colors.
If God were to reveal Itself more intimately to the individual human being, then he would have to be in himself ripe and fortified, that is, morally free and pure of heart; he must come to meet God freely, so to speak. God guides even the unripe person, and leads him to salvation; but God is not manifest to him. Man and mankind then begin a new life association, a living covenant with God, in which their moral freedom strengthened itself and unfolds more beautifully. The forefathers of the people of Israel, Moses and the prophets suspected, but Jesus, and through him his pupils, recognized the god-intimate life of man as a covenant between man and God, in which God works in God's way, and man acts as a man.
The acceptance of the constant distinct action of God Itself, as the primal Essence, from the One eternal cause, in the One eternal time-series of the universal life in It, is in harmony with the sayings of the metaphysical science about the eternal and temporal and time-eternal causation; God is to be comprehended as omnipresent, as the living God, as loving providence only in this manner.
And as the inner self-accomplishment of all beings is the eternal action of God Itself, whereupon God creates in Itself similar beings in themselves eternal: so is the interactive life-union of God with the good beings in their existence to It alike, the eternal action of God, in which God essentially unites in Itself everything similar to It, as to the infinite. Yet this life-union with God is not to be understood such as if the eternal nature created by God in it, as such, would be destroyed, or as if it could ever become the same as God Itself; but rather it remains in It eternal in the relation of the creature to the Creator, of the finite to the infinite, of the part-essence to the primal Essence [God].
Because it is an eternal law of the One existence, which proves itself in the totality, as well as in every part of the existence, in the plant, in the animal, in the human body, as in the higher existence of reason, of nature and of humanity: in that each individual life originates in its higher whole and is kept in it, unfolding freely on its own, in it as a whole and by this innate power, and only then is incorporate in growing proportion of its internal development, in external reciprocal existence with its adjacent parts, and with its whole itself.
Then flows through him new, youthful vigor of life, his heart becomes pure, and capable of all holy and beautiful feelings; love strengthened its dominion over his whole being. To what this religiosity of man toward God corresponds; which infers the transcendental relation of the religious man with God; expresses how loving and merciful God is to him; — to speak of it completely essentially, would exceed my powers.
May every sacred mind sense this bliss in its own way! Whoever can grasp the meaning of these passages in spirit and mind, he will also be able to appreciate the words of our ancient Masonic prayer: " that we may be Partakers of Thy Divine Nature ;" and the conviction: that the prayer is a blessing to people. He will therefore endeavor to live in constant, as much as he only can attain, uninterrupted reminder of God — in the presence of God, — and both in the ambit of time, according to the change of the year and the time of day, and according as well to every peculiarity particular to him essentially, to elevate himself to God, to concentrate in God, and to resolve to live God-like, and God-fervent: he will become, to say this all in a word, — God-intimate [religious] , or, in accordance with the spirit of the language, if Nature is used synonymously for God, ardent toward Nature.
But in regards to the supplication in the prayer, the God-intimate person knows, that he may ask and should ask God about particular aid which is truly good in the good, that is, according to God's holy will, and he feels in fervent loving trust, in the joys and sorrows of this life, when people love him and help in the good, and when they hate him, and in the carrying out of the good work, drawn from God to God, hinder him, that he should ask God to give him the desired good, if it is the best in the eyes of God, or to deny it to him, if this is the best. The religious person is then always certain that God, may It give or deny the peculiar request, does the best with him, and, by Its own universal desire, grant to him the individual best, even if he, as originally-finite person, can not understand it.
This is actually the same thing; because in the earlier centuries was called mason not only the bricklayer , but also the architect. See Anderson's Book of Constitution, , p. But etymologically and in the most ancient times was actually called Mason not only the Architect , but also generally a full understanding and wise artist.
See above I , , and the just mentioned passages at p. Everything that is, and also is brought about in God, is innocent, pure and holy, and at the same a worthy dwelling place of God; — Man too. Wherever in the universe, the majority of people do not live in pure love, or forsake the life of love; where they subject in part in their own heart to the overwhelming worldly forces and the hassles of disorderly passions; where the vision, feel, sense and will of God, of humanity and humaneness has not yet entered their awareness, or has vanished from it; — there mankind is not "like a temple of God.
But in the struggle with all the forces of the world, in God's help and love, which prevail over them and in them, the Humanity of this earth will unfold its inner strengths all the more completely, and when in misfortune it experiences God's loving life conduct upbringing , then it will become in the full sense Humanity, and in blessed life-union with God and with all finite Beings will be like a beautiful temple of God.
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That will it become, this is the great daily task of the Human Alliance , to which our fraternity should aspire and in which, reborn, shall live on. To the 23th note I , ff. I remark yet the following. Already Philo intellectualized the Temple of Solomon, in that he regarded it as an allegory of the whole creation, teaching that there are two temples of God, the one: the whole of creation, the other: the Temple in Jerusalem. Because among the Romans those who belonged to the same Collegium , were usually called, fellows colleagues, members. But this is completely unfounded; because there it is not told of the architects, but rather of the inhabitants of the town of Autun , in that they now would be treated by the Romans as a Roman people engendering a close union ; which the Romans did with several conquered, or befriended peoples.
See this passage in Vol. II, Sect. However, several individual traces of it are found that the affectionate familiar names like: father, mother, brother, sister , were conferred to actual members and honorary fellows of the collegia by the Romans and Greeks; as the reader can satisfy himself from the individual evidence I have collected in IV , , , , , ; , ; , See this Society Vol. II , Sect. Ich habe in den Bemerkungen zu der zweiten Kunsturkunde I , S.
Liebe und Wechselleben S. Urbild der Menschheit, S. Siehe Anders. Buch, , S. Siehe oben I , , und die so eben zu S. Zu der 23ten Anmerkung I , ff. Auch Luther billigte diese Vorstellweise s. Arnoldi hist, et descriptio theologiae myst. Siehe diese Stelle B. II , Abth. Yet, I must lead to my 27th note above , also Vol.
I , Sect. The so-called Ancient Mason generally admit, as me Bro. Houseal assures me, neither Jews and Turks, nor any other non-Christian believers or Heathen, but simply Christians of all confessions without distinction; in Ireland Catholics and Protestants are intermingled in the lodges. But, in this, the founders of the NE. Grand Mastership, in accordance with the ideal of Freemasonry, went one step further.
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Because they, by obligating the Masons, as such, merely on the Noahide commandments, they demanded only that the Mason had to be a good and faithful man.