: Secret Societies: A Discussion of Their Character and Claims by Beecher Edward Blanchard Jonathan Macdill David - Secret societies

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THEIR ANTIQUITY.

THEIR SECRECY.

We regard secrecy just like homicide and other actions that in general are very criminal. To take human life, as a general thing, is a very great crime; but it is right to kill a man in self-defense, and to take the life of a murderer as a punishment for his crime. The habitual concealment of one's actions is wrong, but it may be right at particular times and for special reasons. It is not a dreadfully wicked thing, like the causeless taking of human life, and may be justifiable much oftener and for less weighty reasons. Still habitual secrecy, or secrecy, except at particular times and for special reasons, is, according to the common judgment of men, suspicious and unjustifiable. Now, with secret societies secrecy is the general rule. They practice constant concealment. At all times and on all occasions must the members keep their proceedings secret. If an individual would thus studiously endeavor to conceal his actions; were he to throw the veil of secrecy over his business operations, refusing to speak to any of his fellow-men concerning them, he would justly expose himself to suspicion. His fellow-men would lose all confidence in his integrity. If habitual secrecy on the part of an individual, in regard to business matters, is confessedly suspicious and wrong, it must be so, also, on the part of associations of men. There is less excuse, indeed, for concealment on the part of a number of men banded together than on the part of an individual. An individual working in the dark may do much mischief, but an association thus working can do much more. All those considerations which forbid individuals to shroud their actions in secrecy and darkness, and require them to be open, frank, and straightforward in their course, apply with equal or greater force to associations.

The same author intimates that the secrecy of Masonry is designed to take advantage of "a weakness of human nature." He admits that Masonry would soon sink into disregard if its affairs were generally known. Although this remark is made with special reference to the giddy and unthinking, yet it is certainly not the contempt of such persons which Masons fear. They would not care for the contempt of the giddy and unthinking, if they could retain the esteem of the thoughtful and wise. The real reason, then, for concealing the doings of Masons in their lodges, is to recommend things which, if generally known, would be regarded with contempt. The design of concealment in the case of other secret associations, we understand to be the same. The following is an extract from an address delivered at the national celebration of the fortieth anniversary of Odd-fellowship, in New York, April 26, 1859, and published by the Grand Lodge of the United States:

Here, again, it is pretty plainly hinted that the design of secrecy in the case of Odd-fellowship, is to invest it with unreal attractions, or, at least, with attractions which it would not possess, were the veil of concealment withdrawn. Here, again, as in Masonry, it is virtually admitted that secrecy is designed to take advantage of "a weakness in human nature," and to recommend things which, if not invested with the attractions which secrecy throws around them, would sink into contempt.

Doubtless the design of concealment in the case of other secret associations is the same. We are not aware that Good-fellows, Good Templars, Sons of Temperance, and other similar associations, have any better reason for working, like moles, in the dark than Masons and Odd-fellows. There is, then, as it respects secret societies, no necessity for concealment--nothing to justify it. The real motive for it is itself improper and sinful.

Hence, we conclude that the concealment so studiously maintained and rigidly enforced by the associations whose moral character we are considering is condemned both by the common judgment of men and by the Word of God.

THEIR OATHS AND PROMISES.

"If admitted, I promise obedience to the usages and laws of the Order and of the Lodge."

These declarations, by reliable authors, plainly show that both in Masonry and Odd-fellowship obligations are laid on members of which, at the time, they are ignorant. Candidates for Masonry must promise to conform, yes, "cheerfully conform to all the ancient established usages and customs of the fraternity." The application for membership in the association of Odd-fellows must be accompanied by a promise of obedience to the usages and laws both of the whole Order and of the lodge in which membership is sought. No man has a right to make such a promise until he has carefully examined the usages, and customs, and laws referred to. While he is ignorant of them, he does not know but some of them or all of them may be morally wrong. Before the candidate has been initiated, he has not had an opportunity of acquainting himself with all the laws, usages, and customs which he promises to obey. Is not such a promise condemned by the divine injunction, "Be not rash with thy mouth?" Is not the man who promises to obey regulations, customs, and usages before he knows fully what they are as blameworthy as the doubtful eater of meats, who, the inspired apostle tells us, is damned for doing what he is not confident is right? The candidate for initiation into Odd-fellowship must "give himself passively to his guides." Such demands indicate the spirit which secret associations require of their members. They must surrender the exercise of their own judgment, and permit themselves to be blindly led by others. No man has a right thus to surrender himself passively to the guidance of others. Every man is bound to act according to his own judgment and conscience. Before a man promises to obey any human regulations, or to conform to any usage or custom, he is bound to know what that regulation, usage, or custom is, and to see that it is morally right. To do otherwise is to sin against conscience and the law of God.

THEIR PROFANENESS.

THEIR EXCLUSIVENESS.

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