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The Freemason's Chronicle, Jan. 5, 1878: Page 9

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    Article BRO. JACOB NORTON'S PLEA ON BEHALF OF THE GRAND ORIENT OF FRANCE. ← Page 2 of 2
    Article BRO. JACOB NORTON'S PLEA ON BEHALF OF THE GRAND ORIENT OF FRANCE. Page 2 of 2
    Article THE ASYLUM FOR FATHERLESS CHILDREN. Page 1 of 1
    Article THE GERMAN LODGE QUESTION. Page 1 of 1
Page 9

Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

Bro. Jacob Norton's Plea On Behalf Of The Grand Orient Of France.

me . As regards tho present case , and for the purpose of my argument , I will divide mankind into two sections—the one theistic , which believes in a God , the other atheistic , which does not so believe . Similarly as regards politics , thero aro two divisions—the archical , comprising those who believe in tho necessity for some form of government ; and tho anarchical , or those who are opposed to all

governments . Now , I hardly suppose that any Mason will be so bold as to suggest that an anarchist is a fit and proper person to be admitted into Freemasonry . Were this foe to all government to have his own way , there would be no security for life or property . Every man ' s hand might at any timo bo raised against his neighbour ' s , and so , politically speaking , chaos would have come again . This is nofc

the kind of person whom in a monarchy , an oligarchy , or a democracy , it would be proper to respect for his politics . And why ? Because ho is a " stupid" anarchist , who has not sense enough to see that , though the form may be different in different communities , somo kind of government is absolutely necessary in order to secure the well-being of man . Yet it is quite possible to imagine that such a person as

this " stupid " anarchist might be intellectually a giant , a man of the highest culture , the perfection of morality in its ordinary sense , and of the kindliest disposition . It is further possible to imagine that an eminent member of this infinitesimally small class of persons might be much courted , that thousands would flock to hear him " lecture , " and that ho would "be welcomed in tho best circles wherever" he

" happened to be . " Yet in spite of these things being so , I fail to see what intolerance there is in excluding such a person from a society which is nothing if not archical . Ifc is not tho society which is anxious to enrol him as a member , but he who is anxious to be enrolled in tho society ; and he , the ono solitary case out of a million , has no reason to feel aggrieved if the eccentric opinions he holds on the

subject of government are an insuperable bar to his reception into its bosom . There ia in this matter , as in all things else , a point in respect of which ifc may be said , " Thus far shale thou go , and no farther . " Thus tolerance may be earned to tho extremest verge of prudence , bufc not the fraction of an inch further . So in the case of politics , it is wise and expedient to recognise and respect every form

of government thafc is known to exist ; bufc not so an anarchy , which is not only no form of government at all , but is in direct antagonism with them all—monarchy , oligarchy , and the rest of them . And if my argument is correct so far , I feel that I am justified in applying it to the question of religion in connection with Freemasonry . Men are either theistic or atheistic , but the number of tho latter is

infinitesimally small . Now Masonry is not a religion , but a morality ; at the same time our Constitutions lay it down emphatically—though not in so many words—that it is impossible for any ono to bo truly moral who is an atheist ; just as ifc is impossible for him to be a fit member of society , as an anarchist , who sets at defiance tho very laws Avhich govern and protect ifc . There never has been , is nofc , and never

will be a morality but what has been , is , or will bo based on somo form or other of theism , as there never has been , is nofc , and never will be , a society without somo form of government . Just as it is necessary that every community on the face of the earth , in order to exist as such , must have some kind of government , so must the earth itself and the universe of which it is a part , be governed , and there must bo

a Supremo Being , call him by what name you will , to administer that government . I repeat , then , there can be no morality which is not based on theism ; and this being so , no atheist is eligible to be received into Freemasonry . As regards tho Eoyal Society , the parallelism which Bro . Norton institutes between ifc and Freemasonry will nofc hold good , The latter

as wc all know , is declared to be a system of morality , while the former is a body of learned men who are always engaged in investigating nlwfrnse scientific questions . If Masons met together iu their Lodges inoicly for purposes of sfcudyingand discussing such questions , there would be no necessity for laying down any such laws as we are now

governed by . Moreover , men are eligible as fellows of this Society by reason of their great learning and scientific attainments , with which it will be difficult for Bro . Norton to show that religious belief or unbelief is in any wise connected . But , in my judgment , the question of belief or unbelief in a God cannot be dissociated from Freemasonry , which is a system of morality . And the quintessence of this morality is theism .

I hold the Grand Orient of France has committed a grievous blunder , not in banishing religious discussion from its Lodges , for that it was clearly its duty to do , but in sanctioning the admission of candidates who have in them no sense of religion whatever . I hold with you , Sir , thafc the policy it has just adopted is a suicidal one , and has givenitsenemiesamongtheEomish priesthood what they had not before

—the opportunity of making a just charge against ifc of being a godless society . How will the Grand Orient be able to repel such a charge , when it deliberately permits the belief or unbelief in God ' s existence to be an open question ? Nay , how can ifc venture to proclaim that the object of Freemasonry is the " search after truth , " when it sanctions the admission of those who begin by denying the grandest of all

truths—the existence of God ? Here , if you like , Bro . Norton , is au hypocrisy which outvies the hypocrisy of which you complain . If I have before mo a piece of paper of the colour known as black , and somo one declares it is white , or green , or orange , I reject his statement , for I know ho is speaking an nntruth . How much moro thou must I reject tho statement—and on

the same grounds of absolute knowledge—that thero is EC * God , when I cannot turn myself in any direction without seeing evidences of His existence ? Again , what becomes of my consistency when , on the one hand , I swear to obey the laws of my country , and on tho other hand am ready to vote an atheist into my Lodge . The laws of my country declare tho evidence of an atheist to be

unacceptable in a court of law . They say it is not worthy of belief . Aud yefc Freemasonry , which professes to be a system of morality , is to respect that which tbe law declares to be immoral ! Nor must it be forgotten that this liberty about which people talk so glibly and with such unction has , of necessity , certain limits imposed upon it . No ono is permitted either to think or to act aa he likes , if suglj thgneht . pr

Bro. Jacob Norton's Plea On Behalf Of The Grand Orient Of France.

action is likely to prove detrimental to his neighbour . There is , in fact , a limit to " liberty of conscience" as thero is to liberty of action . So long , of course , as tho free-thinker keeps his free-thinking to himself , ho may think as ho likes , but ho has no greater right to insist that his insane ideas shonld bo respected by the majority than the anarchist of whom I havo spoken . Bro . Norton says tho number

of real atheists is infinitesimally small , and I have no doubt he is quit © right . Tho number of thoso who set at defiance tho laws of reason will always be contemptibly small . Then , say I , it is only the moro imperative wo should keep them outside tho pale of our Society . Why aro we to bo so faithless to our own convictions ? Why must we show such utter disrespect for thafc doctrine which

is held by us , and has been hold through all ages of tho world ' s existence , aud by all nations , except a contemptible few among civilised peoples and the very lowest order of human beings among the uncivilised ? Aro men who respect Government , virtue , wisdom , & c , in tho habit of welcoming amongst them tho enemies of Government , virtue , wisdom , & c ., and shall we Freemasons who respect religion and morality welcome the presence in our midst of those who respect neither ?

No , Sir , in my humble judgment , ifc is tho bonnden duty of every organised body of Freemasons to rigorously exclude from its Lodges tho men who have no religion . It is " the fool" that "hath said in his heart , there is no God "—which was doubtless in Anderson ' s mind when he penned " stupid atheist "—and thero is no room in

Masonpy for fools . Bnt I am writing without due regard for tho space at your disposal . I will , therefore , with your kind permission , reserve any further remarks I may have to make to some future occasion . Fraternally yours , TOLERANCE .

The Asylum For Fatherless Children.

THE ASYLUM FOR FATHERLESS CHILDREN .

To the Editor of THE FREEMASON ' S CHRONICLE . DEAR SIR AND BROTHER , —Will you kindly allow me to ask any of your readers , who may happen to bo subscribers to tho Asylum for Fatherless Children at Eeedham , Surrey , to give me their votes for Arthur Thomas Twitchett , aged 10 J years . He is the son of the late

Mr . William Twitchett , printer , Sudbury , Suffolk , who died from a painful internal disease about two years ago . The applicant is one of four children ( one of whom is a cripple ) all entirely dependent on their mother , who is a most respectable person , and who carries on a

small business as a dressmaker . The case is ono Avell worthy of support , and as in consequence of the boy ' s ago ifc must be his last application , the old proverb , " bit dat qui cito dat , " is perfectly true in this case . I shall be most happy to supply any further information that may bo required .

Bohevo mo , Yours very faithfully and fraternally , CHARLES J . MARTYN , P . G . C . Eector of Melford , Suffolk , Rural Dean , aud D . P . G . M . for Suffolk . M elford Rectory , Suffolk , 31 st Dec . 1877 .

P . S . —I may mention thafc Mrs . Twitchett is a Congregationalist , and that tho case is warmly supported by the Eev . J . Hollior , Congregational Minister at Sudbury , as well as by tho Eector , Canon Molyneux , and several other well known persons in tho neighbourhood , and that I shall be glad to receive any proxies with which I may bo favoured not later than 12 th January .

The German Lodge Question.

THE GERMAN LODGE QUESTION .

lo the Editor of THE FREEMASON ' CHRONICLE . DEAR SIR AND BROTHER , —The Lodge of Joppa , about twelve months ago , appointed a committee to inquire into this matter , and to take steps to get some alteration . They invited other Lodges to

join them , and some of thoso invited readily accepted . Then the Montefiore Lodge took the matter in hand , and , to my mind , used much greater energy . I havo since made somo inquiries respecting the action of the Joppa Committee , to Avhich I have received tho following reply : —

"Dear Sir and Brother , —In reply to your inquiries , I beg to inform you that the Lodge of Montefiore , anxious to settle this question as speedily as possible , have taken the matter out of my hands entirely , and have paralyzed my actions for the present ; I am sorry to see their good intentions , time , and labour , wasted , but

it would be wrong on my part in any way to obstruct their proceedings . By correspondence which I have with the hi ghest authorities in this country , as also in Germany , I am fnllv convinced the step taken by them is wrong , and will only ¦•>¦ ¦•. ¦ i « « , ; -nplicate the matter .

" Bo assured , Dear Sir and Brother , I steadily go on in my researches , and as soon as the Montofioro petitions are disposed of , I shall bring the result of my inquiries before tho Committee , and act accordingly . " I remain , Dear Sir and Brother ,

" Fraternally yours , ••MACKICE SPIEGEL . " Now , the Montofioro petitions have , by tho last Quarterly

Communicatiun , been disposed of , and I have written several times to Bro . Spiegel , bnt , as yefc , have had no reply . Several brethren «• ' •, with myself , take great interest in the question , are anxiously wailing lor some information . Yours , & c , . , , B-i DAVIDSON , 66 Leadeuhall . street ,

“The Freemason's Chronicle: 1878-01-05, Page 9” Masonic Periodicals Online, Library and Museum of Freemasonry, 6 July 2025, django:8000/periodicals/fcn/issues/fcn_05011878/page/9/.
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Untitled Article 1
Untitled Article 2
INDEX. Article 3
FREEMASONRY IN TENNESSEE. Article 5
OUR CHARITIES. Article 5
REVIEWS. Article 6
INSTALLATION MEETINGS IN CORNWALL AND DEVON. Article 7
THE OLD FOLKS. Article 8
CORRESPONDENCE. Article 8
BRO. JACOB NORTON'S PLEA ON BEHALF OF THE GRAND ORIENT OF FRANCE. Article 8
THE ASYLUM FOR FATHERLESS CHILDREN. Article 9
THE GERMAN LODGE QUESTION. Article 9
A LITTLE CRITICISM. Article 10
THE FESTIVAL OF ST. JOHN. Article 10
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OUR WEEKLY BUDGET. Article 12
DISTRICT GRAND LODGE OF BRITISH BURMAH. Article 13
BOMBAY. Article 13
GRAND LODGE OF ALL SCOTTISH FREEMASONRY IN INDIA. Article 14
DIARY FOR THE WEEK. Article 15
Untitled Article 15
DISTRICT GRAND LODGE OF NORTHERN CHINA. Article 17
VALLEY OF NEW ZEALAND. Article 17
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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

Bro. Jacob Norton's Plea On Behalf Of The Grand Orient Of France.

me . As regards tho present case , and for the purpose of my argument , I will divide mankind into two sections—the one theistic , which believes in a God , the other atheistic , which does not so believe . Similarly as regards politics , thero aro two divisions—the archical , comprising those who believe in tho necessity for some form of government ; and tho anarchical , or those who are opposed to all

governments . Now , I hardly suppose that any Mason will be so bold as to suggest that an anarchist is a fit and proper person to be admitted into Freemasonry . Were this foe to all government to have his own way , there would be no security for life or property . Every man ' s hand might at any timo bo raised against his neighbour ' s , and so , politically speaking , chaos would have come again . This is nofc

the kind of person whom in a monarchy , an oligarchy , or a democracy , it would be proper to respect for his politics . And why ? Because ho is a " stupid" anarchist , who has not sense enough to see that , though the form may be different in different communities , somo kind of government is absolutely necessary in order to secure the well-being of man . Yet it is quite possible to imagine that such a person as

this " stupid " anarchist might be intellectually a giant , a man of the highest culture , the perfection of morality in its ordinary sense , and of the kindliest disposition . It is further possible to imagine that an eminent member of this infinitesimally small class of persons might be much courted , that thousands would flock to hear him " lecture , " and that ho would "be welcomed in tho best circles wherever" he

" happened to be . " Yet in spite of these things being so , I fail to see what intolerance there is in excluding such a person from a society which is nothing if not archical . Ifc is not tho society which is anxious to enrol him as a member , but he who is anxious to be enrolled in tho society ; and he , the ono solitary case out of a million , has no reason to feel aggrieved if the eccentric opinions he holds on the

subject of government are an insuperable bar to his reception into its bosom . There ia in this matter , as in all things else , a point in respect of which ifc may be said , " Thus far shale thou go , and no farther . " Thus tolerance may be earned to tho extremest verge of prudence , bufc not the fraction of an inch further . So in the case of politics , it is wise and expedient to recognise and respect every form

of government thafc is known to exist ; bufc not so an anarchy , which is not only no form of government at all , but is in direct antagonism with them all—monarchy , oligarchy , and the rest of them . And if my argument is correct so far , I feel that I am justified in applying it to the question of religion in connection with Freemasonry . Men are either theistic or atheistic , but the number of tho latter is

infinitesimally small . Now Masonry is not a religion , but a morality ; at the same time our Constitutions lay it down emphatically—though not in so many words—that it is impossible for any ono to bo truly moral who is an atheist ; just as ifc is impossible for him to be a fit member of society , as an anarchist , who sets at defiance tho very laws Avhich govern and protect ifc . There never has been , is nofc , and never

will be a morality but what has been , is , or will bo based on somo form or other of theism , as there never has been , is nofc , and never will be , a society without somo form of government . Just as it is necessary that every community on the face of the earth , in order to exist as such , must have some kind of government , so must the earth itself and the universe of which it is a part , be governed , and there must bo

a Supremo Being , call him by what name you will , to administer that government . I repeat , then , there can be no morality which is not based on theism ; and this being so , no atheist is eligible to be received into Freemasonry . As regards tho Eoyal Society , the parallelism which Bro . Norton institutes between ifc and Freemasonry will nofc hold good , The latter

as wc all know , is declared to be a system of morality , while the former is a body of learned men who are always engaged in investigating nlwfrnse scientific questions . If Masons met together iu their Lodges inoicly for purposes of sfcudyingand discussing such questions , there would be no necessity for laying down any such laws as we are now

governed by . Moreover , men are eligible as fellows of this Society by reason of their great learning and scientific attainments , with which it will be difficult for Bro . Norton to show that religious belief or unbelief is in any wise connected . But , in my judgment , the question of belief or unbelief in a God cannot be dissociated from Freemasonry , which is a system of morality . And the quintessence of this morality is theism .

I hold the Grand Orient of France has committed a grievous blunder , not in banishing religious discussion from its Lodges , for that it was clearly its duty to do , but in sanctioning the admission of candidates who have in them no sense of religion whatever . I hold with you , Sir , thafc the policy it has just adopted is a suicidal one , and has givenitsenemiesamongtheEomish priesthood what they had not before

—the opportunity of making a just charge against ifc of being a godless society . How will the Grand Orient be able to repel such a charge , when it deliberately permits the belief or unbelief in God ' s existence to be an open question ? Nay , how can ifc venture to proclaim that the object of Freemasonry is the " search after truth , " when it sanctions the admission of those who begin by denying the grandest of all

truths—the existence of God ? Here , if you like , Bro . Norton , is au hypocrisy which outvies the hypocrisy of which you complain . If I have before mo a piece of paper of the colour known as black , and somo one declares it is white , or green , or orange , I reject his statement , for I know ho is speaking an nntruth . How much moro thou must I reject tho statement—and on

the same grounds of absolute knowledge—that thero is EC * God , when I cannot turn myself in any direction without seeing evidences of His existence ? Again , what becomes of my consistency when , on the one hand , I swear to obey the laws of my country , and on tho other hand am ready to vote an atheist into my Lodge . The laws of my country declare tho evidence of an atheist to be

unacceptable in a court of law . They say it is not worthy of belief . Aud yefc Freemasonry , which professes to be a system of morality , is to respect that which tbe law declares to be immoral ! Nor must it be forgotten that this liberty about which people talk so glibly and with such unction has , of necessity , certain limits imposed upon it . No ono is permitted either to think or to act aa he likes , if suglj thgneht . pr

Bro. Jacob Norton's Plea On Behalf Of The Grand Orient Of France.

action is likely to prove detrimental to his neighbour . There is , in fact , a limit to " liberty of conscience" as thero is to liberty of action . So long , of course , as tho free-thinker keeps his free-thinking to himself , ho may think as ho likes , but ho has no greater right to insist that his insane ideas shonld bo respected by the majority than the anarchist of whom I havo spoken . Bro . Norton says tho number

of real atheists is infinitesimally small , and I have no doubt he is quit © right . Tho number of thoso who set at defiance tho laws of reason will always be contemptibly small . Then , say I , it is only the moro imperative wo should keep them outside tho pale of our Society . Why aro we to bo so faithless to our own convictions ? Why must we show such utter disrespect for thafc doctrine which

is held by us , and has been hold through all ages of tho world ' s existence , aud by all nations , except a contemptible few among civilised peoples and the very lowest order of human beings among the uncivilised ? Aro men who respect Government , virtue , wisdom , & c , in tho habit of welcoming amongst them tho enemies of Government , virtue , wisdom , & c ., and shall we Freemasons who respect religion and morality welcome the presence in our midst of those who respect neither ?

No , Sir , in my humble judgment , ifc is tho bonnden duty of every organised body of Freemasons to rigorously exclude from its Lodges tho men who have no religion . It is " the fool" that "hath said in his heart , there is no God "—which was doubtless in Anderson ' s mind when he penned " stupid atheist "—and thero is no room in

Masonpy for fools . Bnt I am writing without due regard for tho space at your disposal . I will , therefore , with your kind permission , reserve any further remarks I may have to make to some future occasion . Fraternally yours , TOLERANCE .

The Asylum For Fatherless Children.

THE ASYLUM FOR FATHERLESS CHILDREN .

To the Editor of THE FREEMASON ' S CHRONICLE . DEAR SIR AND BROTHER , —Will you kindly allow me to ask any of your readers , who may happen to bo subscribers to tho Asylum for Fatherless Children at Eeedham , Surrey , to give me their votes for Arthur Thomas Twitchett , aged 10 J years . He is the son of the late

Mr . William Twitchett , printer , Sudbury , Suffolk , who died from a painful internal disease about two years ago . The applicant is one of four children ( one of whom is a cripple ) all entirely dependent on their mother , who is a most respectable person , and who carries on a

small business as a dressmaker . The case is ono Avell worthy of support , and as in consequence of the boy ' s ago ifc must be his last application , the old proverb , " bit dat qui cito dat , " is perfectly true in this case . I shall be most happy to supply any further information that may bo required .

Bohevo mo , Yours very faithfully and fraternally , CHARLES J . MARTYN , P . G . C . Eector of Melford , Suffolk , Rural Dean , aud D . P . G . M . for Suffolk . M elford Rectory , Suffolk , 31 st Dec . 1877 .

P . S . —I may mention thafc Mrs . Twitchett is a Congregationalist , and that tho case is warmly supported by the Eev . J . Hollior , Congregational Minister at Sudbury , as well as by tho Eector , Canon Molyneux , and several other well known persons in tho neighbourhood , and that I shall be glad to receive any proxies with which I may bo favoured not later than 12 th January .

The German Lodge Question.

THE GERMAN LODGE QUESTION .

lo the Editor of THE FREEMASON ' CHRONICLE . DEAR SIR AND BROTHER , —The Lodge of Joppa , about twelve months ago , appointed a committee to inquire into this matter , and to take steps to get some alteration . They invited other Lodges to

join them , and some of thoso invited readily accepted . Then the Montefiore Lodge took the matter in hand , and , to my mind , used much greater energy . I havo since made somo inquiries respecting the action of the Joppa Committee , to Avhich I have received tho following reply : —

"Dear Sir and Brother , —In reply to your inquiries , I beg to inform you that the Lodge of Montefiore , anxious to settle this question as speedily as possible , have taken the matter out of my hands entirely , and have paralyzed my actions for the present ; I am sorry to see their good intentions , time , and labour , wasted , but

it would be wrong on my part in any way to obstruct their proceedings . By correspondence which I have with the hi ghest authorities in this country , as also in Germany , I am fnllv convinced the step taken by them is wrong , and will only ¦•>¦ ¦•. ¦ i « « , ; -nplicate the matter .

" Bo assured , Dear Sir and Brother , I steadily go on in my researches , and as soon as the Montofioro petitions are disposed of , I shall bring the result of my inquiries before tho Committee , and act accordingly . " I remain , Dear Sir and Brother ,

" Fraternally yours , ••MACKICE SPIEGEL . " Now , the Montofioro petitions have , by tho last Quarterly

Communicatiun , been disposed of , and I have written several times to Bro . Spiegel , bnt , as yefc , have had no reply . Several brethren «• ' •, with myself , take great interest in the question , are anxiously wailing lor some information . Yours , & c , . , , B-i DAVIDSON , 66 Leadeuhall . street ,

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