The Universal Language of Freemasonry - ArchiMeD - Johannes ...

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Chapter 8 - Categorization of Rituals
familiar with the history of the Modern Woodmen will remember the
facts unearthed by Dr. P.L. McKinnie, respecting the founder and head
of the order. He seemed to invent dead men in order to realize on their
bodies. 1649
Masonry is not and has never been a benefit organization. Its main purpose,
as we have seen in the rituals, is to improve the character of its members, the
stones to complete the temple of humanity. However, Masonic history is replete
with instances where brethren joined for other reasons than "working the rough
stone." For example, Daniel Wilson has formulated the thesis that Goethe got
himself initiated with the purpose of watching and regulating the Masonic order
from a political and administrative point of view. 1650 Others joined the order out
of curiosity, or in the hope of getting a higher rank in their profession. Another
point which in the past has undoubtedly attracted and possibly still lures some
profanes to become members in the Masonic fraternity is the fact that insurance
for the members is provided, as well as support for their widows and orphans,
homes for the old and crippled, and funeral service. The creation of Masonic
relief systems has the consequence that the Masons do not donate their tributes
voluntarily as a sign of charity and goodwill, but pay in a fixed sum with the
expectation of receiving corresponding aid when in need themselves. This is
contrary to the order's tenet of benevolence:
The relief systems have had negative as well as positive effects [...]. [...]
[I]t is important to point out that organized, compulsory relief plans
may very well have damaged Masonry's ability to create a viable
tradition of philanthropy among its membership. No matter what
Masonic leaders have liked to believe, their systems have been a form
of impersonal insurance, not unlike that purchased from private
insurance companies. Men pay and ultimately expect, as their right, a
return on their money. It is a rational form of investment in the future,
not a free-will, selfless act of charity. 1651
1649 Blanchard, p. 185.
1650 Cf. Wilson, p. 15 ff.
1651 Muraskin, p. 141.
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