Address of R.W. Bro. James F. Kirk-White
On His Official Visit to Granite Lodge #352, Wed., Apr. 21, 2004

Do We Work In Speculative Masonry?

Tonight being my last official visit, I would like to thank the many brethren for attending the official visits to date and for providing such great support. This is indeed a marvellous Masonic District –one that is filled with brotherly love.

During my official visits this year, I tried to make my speeches, interesting, entertaining and most importantly, Masonic –Masonic, for the primary purpose of elaborating upon our Grand Master’s strategic theme concerning Back to Basics through the use of Masonic Education. Some consider this concept to be abstract in nature. Maybe so, but tonight we will discuss its tangible qualities.

Woven into each speech this year was the spicy use of speculation. This was the tangible feature which kept your attention and enlightened us all. I believe the title of tonight’s paper summarizes all of my previous messages.

"Do we work in Speculative Freemasonry?"

In the eighteenth century, when the word ‘Speculative’ was first used to describe the changes in Freemasonry, it had a rather clear and definite meaning for the average member. Speculation certainly wasn’t mistaken for taking a chance in the stock market which is a probability today.

Speculative doesn't register with candidates today as it did two hundred years ago. Consequently, the statement, ‘we work in speculative masonry’, falls flat for twenty-first-century Fellowcrafts.

This is regrettable, since the word is so often used to describe Freemasonry and has great value for preserving a tradition of Basic Masonic development. We really can't do without the expression, Speculative Freemasonry, even though Symbolical Freemasonry might be a more descriptive term today.

The eighteenth century, in which the speculative kind of Freemasonry was organized, is known as the ‘Age of Reason’, or the ‘Age of Enlightenment’. In England this was the period which saw the flowering of new ideas, new methods, and rediscovery of the ideas of the ancient classical world.

Scientific investigation and invention became the leading activities of men of learning in the seventeenth and eighteenth centuries.

The Royal Society was organized in 1660 to promote 'Physico-Mathematicall Experimental Learning.' The great architect of the Restoration, Sir Christopher Wren, was a member.

The Rev. Dr. John T. Desaguliers, the 'Father of modern Speculative Freemasonry' and third Grand Master of the Premier Grand Lodge in London, lectured in 'Experimental Philosophy' at Oxford and Westminster.

One of the most important functions of the Royal Society was the performance of experiments before the members. Scientific equipment in those days was referred to as 'philosophical apparatus.'

The studies and experiments of those investigators were referred to as speculation. They were speculative men, for example, they observed, sought, examined, contemplated and meditated on new facts or knowledge by experimenting with what was already known. They exchanged that knowledge with each other.

Freemasonry, therefore, originally meant an 'experimental' search for Light, or Truth. That characteristic was the new element which made the Fraternity different from what it had been before.

Brotherly love, moral training, and relief had always been emphasized in the lodges of Operative Craftsmen. Architectural knowledge had always been imparted to develop master workmen; but as a Speculative Craft, Freemasonry in the eighteenth century placed its greatest emphasis on 'experimental philosophy' and knowledge of the Truth to which all learning leads.

Therefore, to be true to its origins, Freemasonry must be an educational institution in the broadest sense, and this brethren in most part, is the fundamental goal behind the Back to Basics through Masonic Education approach.

Much of Masonry's ritual and lectures are the result of William Preston's studies of existing rituals and ceremonies in Masonic lodges, and of his embellishment of these with the knowledge of classical art, mathematics, and philosophy which he had acquired by independent study.

His famous Illustrations of Freemasonry appeared in London in 1772. It was the basis of much of the 'work' produced in America by Thomas Smith Webb and Jeremy L. Cross.

To a self-made scholar like Preston, knowledge was the principal means for achieving wisdom and power. To him, working in Speculative Masonry was acquiring useful knowledge for self-improvement. For this reason he developed the lengthy lectures which characterize his writings.

His was an age in which few men had the chance to acquire scholarly learning. He tried to make of Speculative Masonry a university for the common man.

William Preston wrote, "Without much instruction, and more exercise, no man can be skilful in any art; -in like manner, without an assiduous application to the various subjects treated in the different lectures of Masonry, no person can be sufficiently acquainted with the ‘true value’ of the institution."

In his day, the exercise of the speculative art was consciously practiced in Masonic lodges. It was not confined to demonstration by the officers in the conferring of degrees. All the members participated in discussions which grew out of questions and challenges.

Initiates were not excused or ignored. They were drawn into the speculations by direct questions, not merely while the lodge was at labour, but also at refreshment; the table lodge was an integral part of every meeting.

For example, a new member might be asked to explain the symbolism of the Tyler's sword, not because he was expected to give a 'correct' answer, but to afford him a chance to exercise his speculative power by expressing the symbolic meanings he saw in a particular Masonic tool or implement.

At the same time, it gave opportunity to his fellows to make sure that the candidate realized that in Masonry the sword is always a defensive, not an offensive weapon. In this way they could help him to improve his speculative skills and Masonic understanding.

Such discussions extended to all sorts of questions about art, life, manners, morals, etc. It also taught patience, understanding and ethical behaviour in the art of debate.

This kind of intellectual 'give and take' was one of the 'images' of Freemasonry which attracted outstanding men into its ranks in the eighteenth century. Benjamin Franklin modelled his Junto Club on this activity; he wanted to associate with speculative men who liked to pursue knowledge and discuss it dispassionately for the good of mankind.

Our ancient brethren of that era were much more inclined to such activities than we are today. They practiced speculation more. They observed certain 'rules of the game.'

They didn't shout down the opposition. They didn't resent disagreement; they provoked and encouraged it. They looked forward to the exchange of ideas that brought them a different point of view. They delighted in the clever and well-reasoned rebuttal.

How often, one might ask, is a present day initiate asked a question to stimulate his speculative power? At the end of the third degree, he may be invited to say a few words to explain his reactions to his initiatory experiences. After a long evening of degree work, however, most of the brethren hope he is speculative enough to realize that a few words of appreciation will be more than adequate.

This leads us to a broader question for which there is no 'complete' or 'correct' answer, but which may stimulate some speculation among us. Are we really working in Speculative Masonry today?

There will be those who point out that we still adhere to the Ancient Charges and that we continue to perform the ceremonies of the Craft in the rituals that have come down to us through the centuries.

We have preserved the ancient landmarks. We teach the lessons of the degrees. We work hard to transmit the wise and serious truths of Freemasonry unimpaired.

But, conceding that all this is done skilfully, letter perfect, completely, let this question also be asked. In the way we are doing all these things, are we working speculatively, or merely in due form?

When Masonic teaching becomes a stylized performance in which words are repeated over and over again without speculation, without questioning, the labours of our lodges become boring performances which intelligent men avoid.

Does every newly-made Mason really speculate after receiving the three degrees? If the answer is yes, what evidence is there that the reply is substantially true? What speculative activity, not including degree work or ritual rehearsals, goes on in the lodge?

Undoubtedly many of you have speculated silently about Masonic symbols and ceremonies; but when did you last speculate on those things with another Brother, or a group of them?

As Masons we recognize the fact that one man glimpses the truth but partially. By speculating with others, and if we will listen with unbiased respect and eager curiosity to hear another's point of view, we can see more aspects of the truth of any situation.

So in the speculative spirit, be challenged by tonight’s title. Gather together your speculative Brethren and ask each one to answer the question, 'Do we really work in Speculative Masonry?

So how does our District begin its journey back to basics?

It pleases me to say that many of our Muskoka-Parry Sound Lodges have already started –the minute their Masters complied with our Grand Master’s petition to provide Masonic education at all of our lodge meetings.

However, to truly work in Speculative Masonry over the long haul, it will require preparation, encouragement, and a few minds willing to employ and share their speculative powers. But most of all, it will require from every brother, patience, respect, and a devotion to the 'rules of the game'.

Instituting Masonic education at every meeting will encourage speculation among the brethren. The results of this speculation, facilitated by the powerful Masonic tools available to the twenty-first century Mason, will create interest for intelligent men, and once again spark the ‘experimental search for light and truth’.

Brethren, for tonight’s fine banquet, your friendship, and for affording me the opportunity to serve this wonderful Masonic District, I thank you very much.

A good deal of tonight’s paper was derived from a Masonic Short-Talk Bulletin – dated February 1968 author unknown. It seems that 36 years ago they too felt the need for Freemasonry to return to the Basics.

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