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The Sermon on the Mount is a series of five discourses in which Jesus Christ recasts Jewish Law to his followers and a large crowd in the hills of Galilee around 30 AD. The second part of the discourse, known is the discourse on ostentation, deals directly with the practice of prayer. It is in this discourse of the sermon that Jesus Christ introduces The Lord’s Prayer. Before I discuss The Lord’s Prayer directly, I would like to briefly highlight the first part of the discourse which addresses public prayer. If we were more than a Nation of occasional Bible readers, perhaps we would know that Christ preached that prayer was a private affair saying, “But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.” (Matt. 6:6 NRSV) He goes on to convey The Lord’s Prayer as an example of a proper way to pray. The Lord’s Prayer is very interesting. It has been analyzed and picked apart by the best religious scholars and it would be pure hubris for me to attempt to add to the body of analysis. For a slightly exoteric analysis, I would refer you to “The Inner Meaning of The Lord’s Prayer” by Philip Harris. The Lord’s Prayer also has an esoteric Qabalistic interpretations. It is from this school that I correlate and ascribe the Masonic signs and gestures to my recitation of the prayer As Manly P. Hall says, “The oldest, the most profound, the most universal of all symbols is the human body.” (Hall, p. LXXIII) I believe that signs and gestures engage the body in addition to the mind in the thought process. Through signs and gestures, we make our body a living symbol. These particular sign and gesture correspondences have come to me during the nights on a recurring basis over several nights in February 2011. It is to clear them that I wrote the first version of this paper in the early morning hours of February 19 with the moon full one night prior. “Our Father who art in heaven, I raise my eyes up to heaven and give the Sign of Benediction (a benediction being a short invocation for divine intercession) with my right hand. I give the Sign of Harpocrates. Harpocrates is the god of silence in Greek mythology and is derived from the Egyptian child-god Horus via a rendering of his name Heru-pa-khered meaning “Har, the Child.” This sign is used directly in a rite of one of our concordant bodies. I point with my left hand to the Earth a representation of the sephirot of Malkuth or “The Kingdom.” The Penal Sign of a Fellowcraft opens my body to my Heart which drives the will. I repeat pointing to the Malkuth with my left and point to Kether, the “Crown,” with my right forming the frequently seen “As Above, So Below” gesture. The phrase being from the famous Emerald Tablet of Hermes Trismegistus,
hallowed be thy name.
Thy kingdom come. Thy will be done on earth as it is in heaven.
P. Todd Decker February 2011
” I simply use the sign of brotherhood that some Traditional Observance Lodges are beginning to use before Lodge opens as the Brothers precess. symbolising the Hermetic concept that the macrocosmos is the same as the microcosmos. for ever and ever. . One might attribute this to one’s orientation towards the Tree of Life. The Sign of a Master Mason fending off the effluvium of the stench of the murdered dead is appropriate. and lead us not into temptation. a footnote in the Catechism states.” the sephiroth of Chesed. then bringing my hand down to Malkuth.” is an innovation that you will not find in either of the two conveyances in the Bible--those being Matthew 6:9-13 and Luke 11:2-4. It is found in Eastern Orthodox practice along with the 1662 Anglican Book of Common Prayer. The Catholic Church never included until the Roman Rite Mass as revised in 1969. I cradle my daily sustenance with the Duegard of an Entered Apprentice. Other versions of the prayer use “sins” and “debts” in place of “trespasses. It is interesting to note that the doxology of “For thine is the kingdom. Perhaps a stretch. and the glory. While it slightly differs. Every day we should gain sustenance from the teachings of The Great Lights of Masonry. “Very early on. the “Power. For thine is the kingdom. Give us this day our daily bread. we find. In the Didache. and the power. ‘For P. I make the Qabalistic Sign of the Cross by reaching for Kether. and the glory. the “Kingdom” Touching the right shoulder to the sephiroth of Gaburah. completing the cross over to the left shoulder to the sephiroth of Gadulah.The Lord’s Prayer in Masonic Sign and Gesture By P. as we forgive those who trespass against us. The Kabalistic Sign of the Cross is reversed from the traditional Catholic Sign of the Cross. Todd Decker or “Thrice-great Hermes” and the Egyptian Thoth. the Gaburah is on the right and Chesed the left. if one stands as an external observer then these are reversed in the Catholic form. liturgical usage concluded the Lord's Prayer with a doxology. I would refer you to Issac Newton’s translation. But. I give the Sign of a Fellowcraft. it resonates with me as the traditional “Halt” sign with the twist of a wrist. But. and forgive us our trespasses. When one envisions it as overlaying the body looking out from the tree. the “Crown”. and the power.” And. the “Glory. Todd Decker February 2011 but deliver us from evil. I personally feel God from within me as opposed to external from me.
and Holy Spirit.” I close with the traditional Sign of Prayer. Amen” P. Arms spread in recognition of the perpetuity of creation and Christ on the Calvary Cross at Golgatha.’” for ever and ever.’ and this is the formula retained to our day in ecumenical prayer.The Lord’s Prayer in Masonic Sign and Gesture By P. Son.’ The Apostolic Constitutions add to the beginning: ‘the kingdom.” endurance. Todd Decker February 2011 . Golgatha was originally the location of a Temple to Aphrodite the Greek goddess of Love and Beauty equivalent to the goddess Venus. Venus is associated with the sephiroth of Netzach. fortitude and following through on one’s passions--echoing the Passion of Christ and his victory at the cross on Calvary and subsequent resurrection although Christ is more directly tied to the sephiroth of Tiphereth. or “Mercy. Todd Decker yours are the power and the glory for ever. or “victory. The Byzantine tradition adds after ‘the glory’ the words ‘Father.
1997 De Hoyos. Web. 18 February 2011. 19 February 2011 Fortune. Web. 2011. 19 February 2011. Approved and Promulgated by Bishop John Paul. ISBN 0-87728397-4. DC: The Supreme Council. Inc. 1662. Philip. Mystical Qabalah. Todd Decker References ● ● The Book of Common Prayer. A Practical Guide to Qabalistic Symbolism. 2nd Edition. ISBN 978097087493-1. CA: The Philosophical Research Society. Scottish Rite Ritual Monitor and Guide. 33°. Gareth (1965). Inc. Los Angeles. Episcopal Church. Washington. "Sermon on the Mount. The Free Encyclopedia. & Simmons. Harris. Manly P. Wikimedia Foundation. Alec. Inc. The Secret Teachings of All Ages. Wikimedia Foundation. Arturo (2009). Bill. The Christian Paradox: How a faithful nation gets Jesus wrong. Web." Wikipedia. ISBN 987-08314548-4. (2005." Wikipedia. Cambridge. Harper’s. ISBN 978157863150-6. SelfGrowth. (1988). Todd Decker February 2011 . The Free Encyclopedia. Gallup.” Wikipedia. 19 February 2011. 31-37. August). Southern Jurisdiction. Dion (1935). Retreived on 19 February. Catechism of the Catholic Church. ● ● ● ● ● ● ● ● ● ● ● P. ME: Samuel Weiser. 2000). York Beach. The Inner Meaning of the Lord’s Prayer. Inc. 27 January 2011. “Lord’s Prayer. The Vatican. Gallup. Inc. Six in Ten Americans Read Bible at Least Occasionally. 19 February 2011. The Free Encyclopedia.The Lord’s Prayer in Masonic Sign and Gesture By P. McKibben. 1928 The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church According to the Use of The Church of England. CA: Weiser Books. "Discourse on Ostentation. Hall. San Francisco.com. Wikimedia Foundation. Wendy W (20 October. Knight.