FREEMASONRY AND THE GOOD MAN

John W. Bizzack, PM, Lexington Lodge 1, Fellow and PM, William O. Ware Lodge of Research, BF, FPS, and Dan M. Kemble, PM, Fellow and PM, William O. Ware Lodge of Research

March 2026

T

he Good Man Theory does not have a definitive "first appearance" as a formalized concept, but its essence has been deeply rooted in philosophical, ethical, and theological discussions for centuries. From Aristotle's virtue ethics to its application in leadership and personal morality, the idea has consistently emphasized the importance of moral character, integrity, and virtuous living.

In addition, its alignment with biblical principles—such as living in accordance with God's will, demonstrating righteousness, and embodying virtues like humility and love—further highlights its timeless relevance. Over time, the theory has been adapted to various contexts, showing its enduring significance in shaping both individual lives and societal values.

Freemasonry's requirement that men be deemed "good men" before admission is not about seeking perfection but about ensuring that candidates possess the moral foundation necessary to embrace the Fraternity's teachings, contribute positively to its historical intent, aims, and purpose, and will commit to self-improvement. Admitting only good men into its ranks underscores the belief that personal virtue and ethical behavior are the cornerstones of sound decision-making, which ultimately leads to happiness—and, in turn, a good man becoming better.

However, the idea of what makes a "good man" does evolve with time, reflecting the values and priorities of each era.

Nothing about organized Freemasonry is
designed to be a spectator activity. The labor
required to identify and admit only good men
into the Fraternity is like learning and applying
Freemasonry: hard work. Those with the will to
learn and engage in it are clearly more likely to
constructive gain than those who treat their
involvement as a hobby, or practice only those
aspects of Masonry that are most convenient.

Broadley, and in cultural and historical context, the idea of what makes a good man at one time might have been defined by physical strength, bravery in battle, loyalty to a king or tribe. In the Enlightenment era, intellectual curiosity, reason, and moral philosophy became central to the idea of goodness. In more modern times, an emphasis on qualities like emotional intelligence, inclusivity, and social responsibility are often emphasized. What stays constant despite these changes, are qualities that remain timeless: integrity, compassion, responsibility – taking accountability for one’s actions, and the courage to stand up for what is right, even when it is difficult to do so.

Nothing about organized Freemasonry is designed to be a spectator activity. The labor required to identify and admit only good men into the Fraternity is like learning and applying Freemasonry: hard work. Those with the will to learn and engage in it are clearly more likely to constructively gain from Freemasonry than those who treat their involvement in the Fraternity as a hobby, or practice only those aspects of Masonry that are most convenient.

Learning to do something correctly is a journey that involves acquiring knowledge, practicing skills, and gaining experience. It takes time because true mastery requires patience, repetition, and the ability to learn from mistakes. The process is as important as the outcome, as it builds not only competence but also confidence and resilience. Time and dedication are essential components of mastery. Anything truly meaningful or valuable, whether it is a skill, craft, profession, or personal growth, demands these things. There are no suitable shortcuts. Mastery cannot be rushed; it is earned through consistent effort and the willingness to learn from challenges and mistakes. Mastery is always a gradual process.

Learning to do something correctly is a journey
that involves acquiring knowledge, practicing
skills, and gaining experience. It takes time
because true mastery requires patience, repetition,
and the ability to learn from mistakes.

In a world that prioritizes quick results and minimal effort, the idea of sustained, purposeful individual effort may feel foreign or even daunting. Even though it may appear that true mastery and meaningful accomplishments is something that is not highly valued by everyone, integrity, compassion, responsibility – taking accountability for one’s actions, and the courage to stand up for what is right, even when it is difficult has not been replaced by the fleeting allure of shortcuts or superficial success. These timeless virtues continue to be the foundation of true character and are proven essential for building a life of purpose, fulfillment, and lasting impact.

In a world that has, and continues
to, prioritize quick results and
minimal effort, the idea of sustained,
purposeful individual effort may feel
foreign or even daunting.

When we take a closer look at the factual history of how membership in the American Fraternity has ebbed and flowed since 1800, we find four distinct periods of unbridled, rapid expansion of membership—each followed by a steady, steep, and toll-taking decline on the Fraternity.

We find there were variables that led to the membership increases, so it follows that there are variables that led to the decreases. Variables related to the decrease are often less examined than variables for the increases. Had Masonic leadership learned from the past it is possible they could have avoided repeating the mistake of opening wide the West Gate again in the years leading up to and during the Civil War, the Age of Fraternalism, and the pre-and post-World War I and II years.

Consider this: what would likely happen today if circumstances arose that created the opportunity to rapidly and dramatically increase membership by multiple thousands of men? It is hard to imagine that a rush to admit as many members as possible would be avoided, condemned, or managed under a new, thoughtful approach that best ensures that all admitted are truly good men and properly instructed beyond the way and means that has become the norm by many lodges: mere exposure to ritual without adequate explanation and dialogue in interpreting the allegories and symbols that fails to stimulate the mind to think, or open the heart to insight, or raise the mind, body and spirit of the candidate or member to higher aspirations, intellectually, spiritually, or psychologically.^[1]

What sustains and allows organized
Freemasonry to thrive is the quiet, daily
obedience of its votaries to a shared framework of
all the principles of Freemasonry - not just those
that are most expedient or convenient and
certainly not by swelling the membership every few
generations in the way it has occurred.

In the absence of a better approach, past will be prologue as Masonic history repeats itself by prioritizing quantity of membership over quality. As in the past, we could expect much of the leadership to hail such rapid gains, while the delivery of flowery speeches applauding the growth as the Fraternity waits for the fifth decline to begin.

What sustains and allows organized Freemasonry to thrive is the quiet, daily obedience of its votaries to a shared framework of all the principles of Freemasonry - not just those that are most expedient or convenient and certainly not by swelling the membership every few generations in the way it has occurred. When that framework from such rapid expansion frays it has always unraveled. And it becomes necessary again that Masons speak plainly and loudly about what is at stake when it comes to selecting good men as well as properly instructing them.

More names on membership rosters have not supported the notion that more Freemasonry is practiced in the world because of it. So, we have to ask if the going up, as it were, was always worth the coming down.

It cannot be said that all who were admitted during periods of rapid expansion lacked a seriousness of purpose or the will to become Masons in more than just title. Undoubtedly, there were men during those past times of unbridled rapid expansion and today who possessed both the will and a deep sense of purpose. These individuals might be considered pillars who largely upheld and sustained the historical intent and principles of the Institution.

Unfortunately, there simple have not been enough of such men to adequately instruct and mentor the masses who were flooding the Fraternity at that specific moment. As a result, the uninstructed, or under-instructed, became the overwhelming majority within Freemasonry, and have come to dominate its leadership.

Gerald F. Johnston, Secretary, Lexington Lodge No.1, points out in his 2023 paper, The Right Stuff: Guarding the West Gates so that Only the Worthy May Pass, that while we imply there is only one gate, and that once passed through membership in the Lodge is assured, “there are in fact several gates – some less obvious than others.”^[2] Johnston identifies and explores six gates and when fully utilizing his model, it should be easier to determine early in the process whether a prospect is worthy to receive the Three Degrees of Masonry.

EXPLORING THE GOOD MAN THEORY WITH MASONS

At a regularly stated meeting of Lexington Lodge No. 1 on December 1, 2025, the 12th session of the education program titled, “Masons Talking with Masons About Masonry” took place. The session is a natural extension of various ongoing education programs presented since 2017 at every regular stated meeting when no degree work is scheduled.

This session, coordinated by the Master, Alan D. Martin, was framed by two lodge officers, Anthony J. Foltz and Timothy J. Bramble. The topic was presented in the form of a question: What is a good man, and do we suitably define a good man?

A lively exchange of views and discussion followed the introduction. At the conclusion of the session, it was agreed that “game recognizes game.” In other words, and ideally, good men recognize authenticity, respect excellence, or hustle in others because they possess those qualities themselves.

The idea of mutual recognition between individuals who share similar qualities is undeniably a powerful factor in identifying a good man. Is it foolproof? No, of course not. Is it fallible due to subjectivity? Yes. However, it remains a vital aspect of human connection, rooted in shared experiences, mutual understanding, and the ability to recognize value in others' efforts and abilities. With a focus on authenticity, Lodges must go beyond surface-level assessments. They must not only evaluate candidates for the foundational character traits Masonry demands but also seek evidence of a responsible track record—proof that the candidate possesses the will, the "right stuff,"^[3] to commit to and pursue the Masonic journey with integrity and purpose.

Many of those in the room that evening were either current or former members of investigation committees at their own Lodges or at Lexington Lodge No.1. They agreed that the investigation committee is like a protective membrane - the first vital step a Lodges must endeavor to get right if they are going to best ensure that men not only have the time to devote themselves to learning Masonry but the potential will to integrate its principals into their lives and meet more than the general standard requirements for admittance.^[4] In organized Freemasonry, there is no universal rule that prohibits Lodges from considering reasonable qualifications beyond the general requirements for membership. While baseline qualifications—such as belief in a Supreme Being, being of lawful age, and possessing good moral character are vital—why would the Fraternity shackle itself to only those requirements if all involved in the assessment are already trusted to be good men?

The open discussion highlighted not only the importance of the committee’s responsibilities but also encouraged deep introspection about our personal perspectives on what defines a good man. It specifically challenged everyone present to reflect on how and why we classify some candidates as good men suited for Masonry, others as good men but are not suited for membership, and still others as men who are not suited at all for the demands of Masonry. This process of examination serves as a vital step in ensuring that our judgments align with the values and principles of Freemasonry.

During the discussion it was also noted that there is, of course, another side to the reality that men tend to recognize and connect with other men who share their views. For instance, if a Lodge places a greater emphasis on the social aspects of Masonry over other features, it should come as no surprise that they find candidates seeking a similar experience to be an agreeable match for their Lodge. Conversely, a Lodge known for its emphasis on exploring all aspects of Masonry will find candidates who share that interest and challenge an agreeable match.

So, 'game recognizes game' cuts both ways and serves as an acknowledgment of the complexity and nuance involved in defining what a good man is with regard to our interpretation of Masonic philosophy. It is also a reminder to consider all sides of a situation, recognizing that most things have both advantages and disadvantages.

Our three centuries of labor designed to admit only good men into our ranks cannot be said to be perfected. It was easy in the past and today to mistake the essential requirements for membership as the primary qualities that define a good man. We should have learned early that using that criteria alone will not necessarily, much less conclusively mean a candidate is a good man or suited for membership. However, if used, it does suggest members of the investigation committee have given little thought to the complexity and nuance required to identify good men.

That brings to mind a frequently cited quote about learning from the past. Twentieth-century English writer, philosopher, and social critic Aldous Huxley captured this sentiment well when he wrote, "That men do not learn very much from the lessons of history is the most important of all the lessons of history." Those who are unaware of, or choose to ignore, the lessons of the past—particularly regarding the consequences of opening wide the West Gate and its impact on the American Institution—perfectly exemplify Huxley’s observation.

Can all Lodge investigation committees get it
right all the time? Probably not, but we can
certainly do better. Open discussions like the one
that Lexington Lodge have on such subjects
contribute to the on-going effort to get it right

Can all Lodge investigation committees get it right all the time? Probably not, but we can certainly do better. Open discussions like the one that Lexington Lodge has on such subjects contribute to the on-going effort to get it right.

Generally, when we are considering whether a candidate for membership is a “good Man,” our discussion revolves around determining whether a particular profane is a suitable person to whom membership should be extended.

What we overlook, is the importance of vetting the man who is already a Mason, and who petitions for plural membership. Since he is already a Mason, we presume that he has passed the "good man" test. That is not necessarily the case, however. Most Lodges react to the candidate for plural membership with the same enthusiasm that they have for a candidate for the degrees. The focus should not be on getting a warm body, but whether the man in question is a good fit for the Lodge. Therein we find the danger of the plural member. The Lodge that readily accepts plural members may be unwittingly inviting into its midst men whose view of Freemasonry is incompatible with that of the existing culture of the Lodge.

When a man presents himself for plural
membership, a question that should be asked,
“Are you seeking membership here so that you can
conform to, and become a part of, our Lodge
culture, or is it you desire to remake this Lodge to
fit your idea of what Freemasonry should be?”

When a man presents himself for plural membership, a question that should be asked, “Are you seeking membership here so that you can conform to, and become a part of, our Lodge culture, or is it you desire to remake this Lodge to fit your idea of what Freemasonry should be?” Lodges that have consciously worked to establish their own unique culture should be exceedingly careful to admit men to membership only in such instances as where the potential plural member is fully committed to upholding and becoming a contributing part of the existing culture. To knowingly admit men to a Lodge whose values are inimical to the already existing Lodge culture is inexcusable. To negligently admit such men is equally inexcusable.

The petitioner for reinstatement presents a separate set of issues that require close examination. Assuming that a man has been suspended for non-payment of dues, his readmission to the Lodge is dependent on his petitioning and his reinstatement being unanimously approved by the Lodge. How did the man become arrears in his dues? Is he financially unable to afford the dues? Is his membership in Freemasonry of so little value to him that it simply was not important to him to see that his dues were paid or dues relief requested? It should be determined, to the extent possible, that such man, if reinstated, will value his membership and either be prompt in the payment of his dues, or diligent in asking for assistance from the Lodge. If a man has demonstrated that Freemasonry is of little value to him, what can a Lodge reasonably expect to gain by his readmission?

In the rare instance where a man has been expelled, or suspended for un-Masonic conduct, while it may be possible for such a man to seek reinstatement, the questions as to whether such a man is, in fact, a “good man,” are self-evident. While it may be a moot issue, one wonders, in such an event, whether the man wase ever truly appropriate for Freemasonry in the first place.

The importance of vetting candidates
as to their fitness for admission to
membership falls evenly across all
the various ways in which men may
seek admission. Our investigations
should be comprehensive, energetic,
and, mildly uncomfortable.

The importance of vetting candidates as to their fitness for admission to membership falls evenly across all the various ways in which men may seek admission. Our investigations should be comprehensive, energetic, and, mildly uncomfortable. Even then, because of our shared humanity, we will make mistakes. But we can at least seek to minimize the opportunity for such mistakes, for which Freemasonry will pay for generation after generation.

The story of Diogenes’^[5] search for one honest man is a philosophical performance meant to provoke thought and self-examination. It is not about finding one honest individual but about challenging everyone to reflect on their own honesty, integrity, and alignment with true virtue. The topic of what is a good man at the Lexington Lodge program is about taking time to reflect and provoke thought about our ideas of what and how we take into consideration what a good man is – a topic all lodges could benefit in having an open discussion about from time to time.

Regular examination and open discussions about what define a good man serve as a fundamental form of organizational introspection—something Lodges can also benefit from, even when everything appears to be going well. Such conversations about the good man theory can help to avoid a "good enough" attitude that easily becomes the standard practice. If we find it to be a standard practice, we should ask ourselves: is Freemasonry truly designed or intended to settle for "good enough"?

Honest discussions on this topic may uncover other areas within our Lodge where a "good enough" mindset has taken root—areas that, with effort and intention, could be elevated to better serve the good of the Order.

Robert G. Davis, The Masons Words, The History and Evolution of the American Masonic Ritual, Building Stone Publishers, Guthrie, OK, 2013. ↑
Gerald F. Johnson, “The Right Stuff: Guarding the West Gates so that Only the Worthy May Pass,” a paper presented in 2023 at the William O. Ware Lodge of Research, Papers Night, posted on the Wiliam O. Ware website, and published in The Rubicon Masonic Society, Transactions, Vol. 1, 2023 ↑
"The right stuff" describes the essential qualities—whether tangible skills or intangible traits—that enable someone to succeed in a specific role or challenge. It often conveys a sense of exceptionalism, suggesting that not everyone possesses these qualities, but those who do are uniquely equipped to excel. The phrase gained widespread recognition from Tom Wolfe’s 1979 book The Right Stuff, which chronicled the lives of test pilots and astronauts in the early U.S. space program. ↑
In general, to be admitted into Freemasonry, a man must meet specific moral, spiritual, and practical qualifications, including belief in a Supreme Being, good character, voluntary application, and sponsorship by current members. These requirements ensure that candidates align with the Fraternity's values and are prepared to contribute meaningfully to its mission of self-improvement, brotherhood, and service to humanity. ↑
Diogenes Laërtius: Lives and Opinions of Eminent Philosophers, Translated by C.D. Yonge, Digireads Publishing, 2018. This is the primary source for the life and philosophy of Diogenes of Sinope, including the famous lantern anecdote. Plutarch's Lives of the Noble Grecians and Romans, Translated by John Dryden, edited by Arthur Hugh Clough, Modern Library, 2001. Plutarch references Diogenes in his moral essays and biographical sketches, providing additional context for his philosophy and actions. Diogenes lived in the 4th century BCE (c. 412–323 BCE) during the Classical Greek period. He was a student of Antisthenes, a follower of Socrates, and became one of the most famous Cynic philosophers. The Cynics rejected materialism, societal conventions, and superficial values, advocating instead for a life of simplicity, virtue, and alignment with nature. While the story of Diogenes searching for an honest man is widely known, it is difficult to determine how much of it is historically accurate and how much is legend since ancient writers often used such stories to illustrate philosophical ideas rather than to document literal events. As a result, the story serves more as a philosophical parable than a historical fact. Thus, it is widely accepted that Diogenes' search for an honest man was not about finding one individual but about challenging everyone to reflect on their own honesty, integrity, and alignment with true virtue and more of a philosophical performance meant to provoke thought and self-examination. ↑

FREEMASONRY AND THE GOOD MAN

John W. Bizzack, PM, Lexington Lodge 1, Fellow and PM, William O. Ware Lodge of Research, BF, FPS, and Dan M. Kemble, PM, Fellow and PM, William O. Ware Lodge of Research

March 2026

T

he Good Man Theory does not have a definitive "first appearance" as a formalized concept, but its essence has been deeply rooted in philosophical, ethical, and theological discussions for centuries. From Aristotle's virtue ethics to its application in leadership and personal morality, the idea has consistently emphasized the importance of moral character, integrity, and virtuous living.

In addition, its alignment with biblical principles—such as living in accordance with God's will, demonstrating righteousness, and embodying virtues like humility and love—further highlights its timeless relevance. Over time, the theory has been adapted to various contexts, showing its enduring significance in shaping both individual lives and societal values.

Freemasonry's requirement that men be deemed "good men" before admission is not about seeking perfection but about ensuring that candidates possess the moral foundation necessary to embrace the Fraternity's teachings, contribute positively to its historical intent, aims, and purpose, and will commit to self-improvement. Admitting only good men into its ranks underscores the belief that personal virtue and ethical behavior are the cornerstones of sound decision-making, which ultimately leads to happiness—and, in turn, a good man becoming better.

However, the idea of what makes a "good man" does evolve with time, reflecting the values and priorities of each era.

Nothing about organized Freemasonry is designed to be a spectator activity. The labor required to identify and admit only good men into the Fraternity is like learning and applying Freemasonry: hard work. Those with the will to learn and engage in it are clearly more likely to constructive gain than those who treat their involvement as a hobby, or practice only those aspects of Masonry that are most convenient.

Broadley, and in cultural and historical context, the idea of what makes a good man at one time might have been defined by physical strength, bravery in battle, loyalty to a king or tribe. In the Enlightenment era, intellectual curiosity, reason, and moral philosophy became central to the idea of goodness. In more modern times, an emphasis on qualities like emotional intelligence, inclusivity, and social responsibility are often emphasized. What stays constant despite these changes, are qualities that remain timeless: integrity, compassion, responsibility – taking accountability for one’s actions, and the courage to stand up for what is right, even when it is difficult to do so.

Nothing about organized Freemasonry is designed to be a spectator activity. The labor required to identify and admit only good men into the Fraternity is like learning and applying Freemasonry: hard work. Those with the will to learn and engage in it are clearly more likely to constructively gain from Freemasonry than those who treat their involvement in the Fraternity as a hobby, or practice only those aspects of Masonry that are most convenient.

Learning to do something correctly is a journey that involves acquiring knowledge, practicing skills, and gaining experience. It takes time because true mastery requires patience, repetition, and the ability to learn from mistakes. The process is as important as the outcome, as it builds not only competence but also confidence and resilience. Time and dedication are essential components of mastery. Anything truly meaningful or valuable, whether it is a skill, craft, profession, or personal growth, demands these things. There are no suitable shortcuts. Mastery cannot be rushed; it is earned through consistent effort and the willingness to learn from challenges and mistakes. Mastery is always a gradual process.

Learning to do something correctly is a journey that involves acquiring knowledge, practicing skills, and gaining experience. It takes time because true mastery requires patience, repetition, and the ability to learn from mistakes.

In a world that prioritizes quick results and minimal effort, the idea of sustained, purposeful individual effort may feel foreign or even daunting. Even though it may appear that true mastery and meaningful accomplishments is something that is not highly valued by everyone, integrity, compassion, responsibility – taking accountability for one’s actions, and the courage to stand up for what is right, even when it is difficult has not been replaced by the fleeting allure of shortcuts or superficial success. These timeless virtues continue to be the foundation of true character and are proven essential for building a life of purpose, fulfillment, and lasting impact.

In a world that has, and continues to, prioritize quick results and minimal effort, the idea of sustained, purposeful individual effort may feel foreign or even daunting.

When we take a closer look at the factual history of how membership in the American Fraternity has ebbed and flowed since 1800, we find four distinct periods of unbridled, rapid expansion of membership—each followed by a steady, steep, and toll-taking decline on the Fraternity.

We find there were variables that led to the membership increases, so it follows that there are variables that led to the decreases. Variables related to the decrease are often less examined than variables for the increases. Had Masonic leadership learned from the past it is possible they could have avoided repeating the mistake of opening wide the West Gate again in the years leading up to and during the Civil War, the Age of Fraternalism, and the pre-and post-World War I and II years.

Consider this: what would likely happen today if circumstances arose that created the opportunity to rapidly and dramatically increase membership by multiple thousands of men? It is hard to imagine that a rush to admit as many members as possible would be avoided, condemned, or managed under a new, thoughtful approach that best ensures that all admitted are truly good men and properly instructed beyond the way and means that has become the norm by many lodges: mere exposure to ritual without adequate explanation and dialogue in interpreting the allegories and symbols that fails to stimulate the mind to think, or open the heart to insight, or raise the mind, body and spirit of the candidate or member to higher aspirations, intellectually, spiritually, or psychologically.^[1]

What sustains and allows organized Freemasonry to thrive is the quiet, daily obedience of its votaries to a shared framework of all the principles of Freemasonry - not just those that are most expedient or convenient and certainly not by swelling the membership every few generations in the way it has occurred.