Introduction
Over the last two hundred years or so, scientific developments have revolutionized our world in all respects. Science has created a social dynamic which has turned modern Western civilization on its head and seen some traditional institutions largely abandoned.
Foremost amongst those institutions, which have seen their influence seriously eroded in modern society, are Religion and Freemasonry—both of which have been singled out as lacking relevance or as having lost touch with the modern, younger generations and New-Age lifestyles. Each of these institutions has suffered plummeting membership which, in the fullness of time, will inevitably be lost.
Freemasonry has responded to these challenges by becoming more transparent and open in its practices, and by doing ‘good works’ mostly in the west (charity) The result of this effort has not brought about a renaissance in membership.
The response of the established Jewish, Christian and Muslim institutions has been more complex, with mainstream Religion largely involuntarily spawning a plethora of Evangelical, Revivalist , extremist and sometimes destructive cults and affiliates. Religion responded to the pressures of our changing civilization by partially singling out Freemasonry as an abhorrent secret society which ought to be excised from civilization.
The Nature of Early Western Civilization
There developed in almost all early Civilizations (or possibly always existed), a close if not intimate relationship between State (in its various forms), religion and science. This relationship remained strong and grew through the Dark Ages, reaching a high point during the Middle Ages where, although ostensibly separate, Church and State worked in a symbiotic relationship.
The close relationship between religion and science, and the steady (but relatively slow) pace of scientific advances and discoveries in the two thousand years after Plato had first articulated his philosophies, allowed science to progress generally in amity with religion. That this was in fact the case is not surprising, given that both during the Dark Ages and beyond, the Church, via its monasteries and like institutions, had provided the primary centers of learning and research.
However, three momentous events occurred or were initiated in relatively quick succession which changed forever the balance between Church and State which had held sway for two millennia. These events were:
• The Reformation (1517) The French Revolution (1789–1799) The Industrial Revolution (1750–1850).
The French Revolution and the Reformation were events which effectively destroyed the unique relationship between State, Church and Science.
With the beginning of the Industrial Revolution in the middle of the eighteenth century, we see the overt ‘face’ of the new dynamic—Science—in Western society. This new dynamic has changed the face of the entire world dominated by scientific thinking: the Age of Reason.
Free… and Religion in the Twentieth Century
Freemasonry offers members with an insight and knowledge of history and philosophy, an appreciation for ancient ritual and symbolism, personal development, public service and hands on involvement in charitable activities and community issues.
Freemasonry also possesses philosophical and psychological dimensions that provides a framework through its teaching, involving both ritual and symbolism, by which moral and higher principles are unveiled through allegory to the truly committed seeker of knowledge and light.
The main purpose of Freemasonry is to assist in the development of each member as a fully integrated person, to achieve psychological maturity.
Freemasonry, therefore, is intended to help us in our search for identity and in our quest for meaning. Arguably, nothing could be more relevant, as we move into the twenty-first century, seeking to improve Freemasons as individuals and society generally.
The established Religious institutions claim to offer salvation, stability, and hope for better things to come, all encapsulated in the acceptance or commitment to a belief system (a religion). In so doing, religion attempts to completely ‘explains’ and justifies the order of things (the world), with a promise of ‘better’ things to come, but not in this world. Therefore religion is comfortable in a world where knowledge and understanding are stationary, for the world is already fully ‘explained’. It is here that we find the inherent ‘friction’ which must necessarily exist as a consequence, between religion and science. Thus science is either removing completely, or challenging, vital elements of the various religious belief systems.
Science seeks to understand order and explain every part of our world and the universe. It does this using the scientific method, an objective process, therefore, is a self-critical, self-correcting, growing system of empirical (or factual) understanding.
The enmity between Religion and science is clearly visible in many incidents like Charles Darwin’s The Descent of Man, and the many hurdles for the theory of evolution entering the mainstream of education on a permanent basis, Galileo’s imprisonment , etc…
Science also confronts both Freemasonry and religion generally in the area of morality. Science, in its purest sense has little (if anything at all) to do with morality, whereas, by their very nature, Religion and Freemasonry (‘a system of morality, veiled in allegory’) draw heavily upon and make judgments as to what is ‘right’ and what is ‘wrong’. For example, as Christians, Jews or Muslims we find cannibalism to be abhorrent; however, no such inhibitions existed in the Eastern Papua New Guinea, where a belief system prevailed until recently. Even today, clans still exist in which cannibalism is practiced. The Fore people have long engaged in ritual cannibalism of their dead relatives. This practice led to the development of Kuru, human prion disease (‘mad cow’ disease).
For this reason, science is opposed to cannibalism—it is an unhealthy practice!
Interestingly, however, this practice of ritual cannibalism still forms part of the Animist religious belief system of the Fore people and is neither morally repugnant nor proscribed as such. Although we Freemasons and religious people alike reject it out of hand as wrong or positively evil.
At the close of the twentieth century Freemasonry has become confused and uncertain as to its direction and role in society. It has increasingly become less relevant, as is evidenced by the widespread decline in membership. Freemasonry and mainstream Religion actually face one challenge. That challenge is the ‘new religion’ of a largely secular society—Science.
Both Freemasonry and the mainstream Religions must engage Science, embrace it, accept it, and adjust to it, in order to regain relevance in society if they are to survive in any recognizable form in the third millennium.
The Third Millennium
In these early years of the third millennium, both Freemasonry and the mainstream Religions have continued to fixate upon each other—in effect, squabbling over a diminishing available or potential population-base from which to draw membership, rather than attempting to ‘find themselves’ and engage with the new ‘social dynamic’, science and technology, which permeates every element of modern society.
At the beginning of the twenty-first century, it is salutary to reflect upon our society. Science and technology have transformed civilization in every aspect and have created modern secular states. Science now provides individuals with security, identity and belonging, hope and a future with the promise of much more to come. Thus it may be seen that science has usurped both the mainstream religions and Freemasonry. It may also explain, in large measure, some of the conflict which exists between Islam and the West.
Science promises much in the twenty-first century, and we may rest assured that science will deliver. For example:
• Mapping of the human genome, Stem-cell research, Renewable energy, the internet, space exploration, medicine, etc…
The consequences of scientific advances in each of these areas are incalculable. It may well be that; for example, Charles Darwin’s theory of evolution itself will be radically modified as mankind, through science, supplants the natural evolutionary process.
Can we really be surprised that to many, science is ‘the new religion’? While all else has effectively stood still, science has continued to press forward in the pursuit of knowledge, bringing with it all those things once only dreamt about or promised in a future life. Long life and health are available to every man and woman (generally speaking). That which is unknown or not explained is diminishing.
From a religious perspective, there are, interestingly, signs of the beginnings of rational engagement between the Catholic Church and Science: the Vatican has (rightly) rejected Intelligent Design as incompatible with the creation of the universe, whereas Darwin’s theory of evolution is ‘perfectly compatible’ if the Bible is read correctly.
Science, however, does have an Achilles heel—it does not moralize and is empirically based. Therefore science cannot provide guidance or judgment as to what may be right or wrong, good or evil. We have scientific confidence to accept the ‘Big Bang Theory’ of creation of the Universe. However, the singularity from which the ‘Big Bang’ emanated—that point which is infinitely small, infinitely dense, and in which time has ceased (stopped)—itself required Philosophical assistance in explaining. Gödel’s (Incompleteness) theorem, Quantum mechanics (Schrödinger’s cat), etc…
Herein lies an inherent limitation of science, and an opportunity for Freemasonry. Science has actually proved that there exists ‘systems’ (‘things’ and event sequences) which are likely to happen, but are not provable, absolutely so; thus there are ‘things’ outside the parameters of science. These ‘things’ rely upon judgment, interpretation, opinion and belief.
This then is, arguably, the light at the end of the tunnel for Freemasonry. Freemasonry, a system of morality, veiled in allegory, illustrated by signs and symbols, can do two things: firstly, it can engage the ‘New World’ and contribute to and strengthen the Achilles heel of Science—its lack of morality and judgment—and secondly, by its very nature, Freemasonry is well suited, and able, to embrace science by articulating the fundamental belief system required to underpin Science. That is, a belief in the brotherhood of Man, for science can only ever explain what is ‘in the box’, not why ‘the box’ was made.
A possible ‘solution’ – What we must do
In the past, Freemasonry attracted members from society because it had something ‘special’ to offer. This special thing was, I suggest, over and above any opportunity to merely socialize at the more superficial level. However, over the latter part of the twentieth century and as we move forward in the twenty-first century, Freemasonry has failed to articulate its ‘special’ nature and purpose in the context of the modern era. That is, Freemasonry has, to this point in time, failed the primary test of survival—the ability to adapt to its new, ever changing environment.
• We must engage society and become an integral part of our as it continues to evolve, not be an ‘appendage’);
• We must evolve radically (become relevant and robust)
• We must accept change in society and reflect it.
• We must accept that Freemasonry never was, nor will be, for everyone.
Freemasonry, of all organizations, can ‘fill the gap’ in the ‘godless’ modern society. We can inject the following both individually and organizationally:
• Morality
• Ethics آand Integrity
Each of these values is inherent in the true purpose of Freemasonry .
How can we do this? Simply , Freemasonry was started of scientific/artistic roots at the time of a completely integrated system of religion, science, social and economic system , this system does not exist today, to survive masonry should realize this and take action to modernize itself.
To do this we must work tirelessly in updating the symbolisms of freemasonry to reflect societal changes, we must try and create a greater distance between religion and us. Freemasonry always claimed, rightfully, it IS NOT a religion, we must clearly show it.
Work on creating a direct connection with science by providing a secular, rational net for its advancement and back it with the necessary morality.
Use technology to our benefit , etc…
Freemasonry naturally inherits the high ground of ethical conduct and moral behavior.
Conclusion
I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it. (Albert Einstein, 1954)
Freemasonry will be filling a vacuum which currently exists, and for which there is no ‘natural’ heir in modern Western societies.
Freemasonry can do this by actively and forcefully projecting its core values and purpose unashamedly into society as a role model in the fields of morality, ethics and true liberty of conscience. If we begin working towards this goal (and ultimately, succeed), membership of a Masonic body will become sought after and highly valued, both individually and organizationally, once again.
Science inherently teaches: firstly, evolution is a continuous process (ignore it and we will become extinct); and secondly, we must identify and embrace what we truly are.
Charles Darwin’s Theory of Evolution, as articulated in his seminal work, The Descent of Man, has never been more relevant. Survival of the fittest.
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