Freemasonry and Ritual in South Africa

Abstract

This study discusses key concepts and definitions in the fields of practical theology, ritual studies and phenomenology with a focus on understanding religion, especially in South Africa, as an anthropological discourse concerning every facet of life often with far reaching implications. The study also includes a practical example of this value and definition of religion through a brief iconographic study of the Amarna letters, the Akhetaten stelae and religious reform in Egypt during 1390-1352 BCE and the occurrence of the ‘outstretched hand/arm’ in key texts in Exodus 6:6 and 7:1. This highlights the social projection theory of religion and its impact on material religion in the Ancient Near East over time. This serves as part of the precursor discussion to a more specific focus on two Freemason rituals as expounded by McDade & Tonkin (2013) in “My Handbook and Rituals”. This is the prescribed handbook given to members and is used for the training and proper functioning of the rituals and other Freemason matters of the Irish Constitution of Freemasonry in South Africa. This study takes an interdisciplinary approach to the question of ritual and religion in order to bridge the gap between social groups through a holistic understanding of the ‘others’ symbols drawing on the work and methods of Richard Osmer, Ronald Grimes and Victor Turner among others. The study also observes the corporate structure and highlights key developments and identification of the history of Freemasonry in three parts, namely; legendary, documented and undocumented history. Through a consideration of the ritual phenomena and symbolic understanding within the first two ritual degrees of Freemasonry (Entered Apprentice Degree, Degree of Fellow Craft), aided by a deeper sociological and psychological understanding of normative social structures, the veil of perceived secrecy may be lifted. This study may serve as further example of the value of objective, interdisciplinary research which does not rely on theologically comparative methods. Rather, a model may be developed by which to better study phenomenology of religion, rituals and ‘normative’ social structures.