SHORT TALK BULLETIN - Vol.IX    May,1931   No.5

FIVE POINTS

by: Unknown

The Five Points of Fellowship, as every Master Masons knows, contain 
the essence of the doctrine of brotherhood.  But many a new brother 
asks, pertinently, “why are they called “Points?”
In the Old Constitutions, as explained in the Hallowell or Regius 
manuscript, are fifteen regulations, called “points.”  The old verse 
runs:
“Fifteen artyculus there they soughton And fifteen poyntys there 
they wrogton.”
Translated into easy English, this reads:
“Fifteen articles there they sought And fifteen points there they 
wrought.”
Phillips “New World of Words,” published in 1706, defines “point” as 
“a head, or chief matter.”  Moreover, an operative Masons “points” 
the seams of as wall by filling in the chinks left in laying bricks 
or stone, thus completing the structure.
In older days of the Speculative Art there were “twelve original 
points” as we learn from the old English lectures, done away with by 
the United Grand Lodge of England at the time of the reconciliation 
of 1813.  They were introduced by the following passage:
“There are in Freemasonry twelve original points, which form the 
basis of the system and comprehend the whole ceremony of initiation.  
Without the existence of these points, no man ever was, or can be, 
legally and essentially received into the Order.  Every person who is 
made a Mason must go through these twelve forms and ceremonies, not 
only in the first degree, but in every subsequent one.”
The twelve points were:  Opening, Preparation, Report, Entrance, 
Prayer, Circumambulation , Advancing. Obligation, Investure, 
Northeast Corner and Closing; and each was symbolized by one of the 
Twelve Tribes of Israel for ingenious reasons not necessary to set 
forth here.
The twelve original points were never introduced into the United 
States, and are now no longer used in England, although the 
ceremonies which they typify, of course, are integral parts of all 
Masonic rituals.
Our Five Points of Fellowship are not allied to these, except as they 
are reflected in the word “points.”  We also find this relationship 
in the Perfect Points of our Entrance, once called Principal Points.
Dr. Oliver, famous, learned and not always accurate Masonic student 
and writer (1782-1867) sums up the Five Points in his “Landmarks,” as 
follows:
“Assisting a brother in his distress, supporting him in his virtuous 
undertakings, praying for his welfare, keeping inviolate his secrets 
and vindicating his reputation as well in his absence as in his 
presence.”
by which it will be seen that in Oliver’s day the Five Points were 
not exactly as they are with us now.
Strange though it seems, a change was made in the symbolism of the 
Five Points as recently as 1842, at the Baltimore Masonic Convention.  
Prior to that time, according to Cole, the Five Points were 
symbolized by hand, foot, knee, breast and back.  After 1842, the 
hand was omitted, and the mouth and ear tacked on as the fifth.  
Mackey believed that:
“The omission of the first and the insertion of the last are 
innovations and the enumeration given by Cole is the old and genuine 
one which was originally taught in England by Preston and in his 
country by Webb.”
Some curiosities of ritual changes, though interesting, are more for 
the antiquarian than the average lodge member.  Most of us are more 
concerned with a practical explanation of the Five Points as they 
have been taught for nearly a hundred years.
For they have a practical explanation, which goes much more deeply 
into fraternal and brotherly relations than the ritual indicates.
A man goes on foot a short distance by preference; for a longer 
journey he boards a street car, rides in an automobile, engages 
passage on a railroad or courses through the air in a plane.  Service 
to our brethren on foot does not imply any special virtue in that 
means of transportation.  The word expresses the willingness of him 
who would serve our own pleasure and refuse to travel merely because 
the means is not to our liking would hardly be Masonic.
We assist our brethren when we can; also we serve them. 
The two terms are not interchangeable; we can not assist a brother 
with out serving, but we may serve him without assisting him.  For a 
wholly negative action may be a service; suppose we have a just claim 
against him and, because of our Fraternal relations, we postpone 
pressing it.  That is true service, but not active assistance, such 
as we might give if we gave or loaned him money to satisfy some 
other’s claim.
How far should we go “on foot” to render service?  
Nothing is said in the ritual, but the cabletow is otherwise used as 
a measure of length.  That same Baltimore Masonic Convention defined 
a cabletow’s length as “the scope of a brothers reasonable ability.”  
Across town may be too far for one, and across a continent not too 
far for another.  In better words, our own conception of brotherhood 
must say how far we travel to help our  brother.
Mackey expressed thus:
“Indolence should not cause our footsteps to halt, or wrath to turn 
them aside; but with eager alacrity and swiftness of foot, we should 
press forward in the exercise of charity and kindness to a distressed 
fellow creature.”
The petition at the Altar of the Great Architect of the Universe 
before engaging in any great and important undertaking is sound 
Masonic doctrine.  To name the welfare of our brother in our 
petitions is good - but not for the reasons which the good Dr. Mackey 
set forth; the great Masonic student’s pen slipped here, even as Jove 
has been known to nod!  He Said:
“In our devotions to almighty God we should remember a brother’s 
welfare as our own, for the prayers of a fervent and sincere heart 
will find no less favor in the sight of heaven because the petition 
for self intermingles with aspirations of benevolence for a friend.”
Apparently we should pray for our friends because God will look with 
favor on an unselfish action on our part - which is un Masonic and 
selfish!  Cole, writing years before Mackey (1817) said of his Third, 
our Second Point:
“When I offer up my ejaculations to Almighty God, a brother’s welfare 
I will remember as my own, for as the voices of babes and sucklings 
ascend to the Throne of Grace, so most assuredly will the breathings 
of a fervent heart arise to the mansions of bliss, as out prayers are 
certainly required of each other.”
This seems to be interpretable as meaning that we should pray for our 
brethren because we love them, and because, knowing our own need of 
their prayers, we realize their need of ours.
Anciently, it was written “Laborare est orare,” - to labor is to 
pray.  If indeed prayer is labor, then to pray for our brethren we 
may labor for our brethren, which at once clarifies the Second Point 
and makes it a practical, everyday, do-it-now admonition.  To work 
for our brother’s welfare is in the most brotherly manner to petition 
the Most High for him.
We often associate with the idea of a “secret” something less than 
proper; “He has a secret in his life,” “He is secretive.” “He says 
one thing but in his secret heart he thinks another” are all 
expressions which seem to connote some degree of guilt with what is 
secret.  We keep our brother’s secrets, guilty or innocent, but let 
us not assume that every secret is of a guilty variety.  He may have 
a secret ambition, a secret joy, a secret hope - if he confides these 
to us, is our teaching merely to refuse to tell them, or to keep them 
in the fine old sense of that word - to hold, to guard. to preserve.  
The Keeper of the Door stands watch and ward, not to keep it from 
others, but to see that none use it improperly.  Thus we are to keep 
the secret joys and ambitions of our brethren, close in our hearts, 
until he wants them known, but also by sympathy and understanding, 
helping him to maintain them.
Even without this broad interpretation, the keeping of a brother’s 
confidence has more to it than mere silence.  If he confides to us a 
guilty secret, since to betray him may not only make known that which 
he wishes hidden, but places him in danger.  To betray a trust is 
never the act of a brother.  In ordinary life an unsought trust does 
not carry with it responsibility to preserve it; in Freemasonry it 
does!  No matter how we wish we did not share the secret, if it has 
been given us by a brother, we can not suffer our tongues to betray 
him, no matter what it costs us to remain silent, unless we forget 
alike our obligation and the Third Point.
“Do you stumble and fall, my brother?  My hand is stretched out to 
prevent it.  Do you need aid?  My hand is yours - use it.  It is your 
hand, for the time being.  My strength is united to yours.  You are 
not alone in your struggle - I stand with you on the Fourth of the 
Five Points, and as your need may be, so “Deo volente,” will be my 
strength for you.”
So must we speak when the need comes.  It makes no difference in what 
way our brother stumbles; it may be mentally; it may be spiritually; 
it may be materially; it may be morally.  No exceptions are noted in 
our teachings.  We are not told to stretch forth the hand in aid 
“If,” and “perhaps,” and “but!”  Not for us to judge, to condemn, to 
admonish . . . for us only to put forth our strength unto our falling 
brother at his need, without question and without stint.
For such is the Kingdom of Brotherhood.
More sins are committed in the name of the Fifth of the Five Points 
than in the name of liberty!  Too often we offer counsel when it is 
not advice but help that is needed.  Too often we admonish of motes 
within our brother’s eye when our own vision is blinded by beams.
What said the Lord?  (Amos VII, in the Fellowcraft’s Degree.)  
“Behold, I will set a plumb line in the midst of my people Israel; I 
will not again pass by them any more.”
“In the midst of my people Israel” - not in the far away land; not 
across the river; not up on the mountain top, but in the midst of 
them, an intimate personal individual plumb line!
So are we to judge our brethren; not by the plumb, the square or the 
level that we are each taught to carry in our hearts, but by his  
plumb, his square, his level.
If he build true by his own tools, we have no right to judge him by 
ours.  The friendly reminders we must whisper to him are of incorrect 
building by his own plumb line.  He may differ from us in opinion; he 
may be Republican where we are Democrat, Methodist where we are 
Baptist; Wet where we are Dry; Protectionist where we are Free trade; 
League of Nations proponent where we are “biter enders” - we must not 
judge him by the plumb line of our own beliefs.
Only when we see him building untrue to his own tools have we the 
right to remind him of his faults.  When we see a brave man 
shrinking, a virtuous man abandoning himself to vice, a good man 
acting as a criminal - then is his building faulty judged by his own 
plumb line and we may heed the Fifth of the Five Points and counsel 
and advise him to swing back, true to his own working tools.
And finally, we do well to remember Mackey’s interpretation of the 
Fifth Point:
“. . . we should never revile a brother’s character behind his back 
but rather, when attacked by others, support and defend it.”
“Speak no ill of the dead, since they can not defend themselves” 
might well have been written of the absent.  In the Masonic sense no 
brother is absent if his brother is present, since then he has always 
a champion and defender, standing upon the Fifth Point as upon a 
rock.
So considered - and this little paper is but a slender outline of how 
much and how far the Five Points extend - these teachings of Masonry, 
concerned wholly with the relations of brother to brother, become a 
broad and beautiful band of blue - the blue of the Blue Lodge - the 
True Blue of Brotherhood.


