THERE ARE NO BAD ORCHESTRAS FREEMASONRY AND GREAT EXPECTATIONS
hn W. Bizzack, PM, Lexington Lodge No. 1, Fellow and PM, William O. Ware Lodge of Research, BF, FPS
This paper is an extract of the Keynote presentation delivered at the November 6, 2025, William O. Ware Festive Board in Fort Mitchell, Kentucky.
Expectations act as a guiding force in life. They help us stay focused and motivated. Taking it a step farther, great expectations are ambitious and lofty goals that can inspire us to go beyond our comfort zone and achieve something remarkable.
The great expectations found in the idea of organized Freemasonry focus on the personal growth of its votaries, their moral and spiritual development, brotherhood, and service to humanity through these guiding principles. Freemasons are called to uphold the highest ethical standards and contribute to the well-being of others in ways that extend beyond the conventional definition and understanding of charity. Designed to teach its ideals and inspire men to embody Freemasonry through their thoughts, words and actions, the Institution is intended to help build a better world. This, as Masonic ritual proclaims, is a laudable pursuit.
The expression that “Masonry takes good men and makes them better,” does not appear in known Masonic literature or records prior to 1859. It appears again later in the Annual Proceedings of two Grand Lodges in 1880, 1918, and 1934. By 1957, the phrase appears sixty times in publications from The Philalethes Society beginning in 1957.
In 2025, it was suggested that Edward L. Bennett’s paper, “Creating Interest,” that was published in the May 1970 issue of then the Masonic Services Association’s, Short Talk Bulletin, may have sparked the more common use of the term that decade and into today. But later research places that suggestion in question.
The earliest known written accounts of the concept of making "good men better" originate from theological correspondence. The first instance is a letter between theologians in 450 AD concerning grace and human perfection. This idea
was later expanded upon in a second letter by another theologian 682 years later, in 1132 AD. These two documents represent the earliest identified sources for this foundational concept.
Today, the expression has been used to such an extent that it taken on the semblance of a proven assertion - a confident and forceful statement of fact. Some even take it to mean that simply belonging to a Masonic Lodge is enough
to ensure a man’s transformation into a better man.
However, the slogan is not a binding promise of that transformation. Instead, it is only a concise notice of opportunity, not a certainty - an aspirational statement that reflects the values and aim of Freemasonry. It serves to ins
pire and communicate the organization’s purpose. However, the "betterment" it refers to is subjective and depends on the individual’s commitment to personal growth within the framework of Freemasonry. Since that is subjective, the concept of "better" varies from person to person, making it difficult to quantify.
For example, a man may believe that merely being a member makes him feel like he is a better man because other members (or even non-members who have a favorable view of Freemasonry) believe that, as a member, he is a better man. Another may believe he is better because he participates in fund raising by his lodge that benefits some program in his community or that extending his circle of acquaintances has made him better in some way. In this case, having been bestowed with the title of “Mason” may be thought of by some as having made a good man better. But if that man has not learned, understand, or has now applied or practice of what he voluntarily obligated himself to do as a Mason, can it be honestly claimed that he is anything more that Mason by name – especially if he embraces only certain aspects of Freemasonry – the ones most convenient to him or his Lodge?
It is difficult to imagine an expression more associated with Freemasonry today than, “We take good men and make them better.” This phrase aligns with the institution's high expectations and raises awareness of the fundamental design of organized Freemasonry.
A reasonable question is how it is that the institution accomplishes this transformation. If you suspect there is a catch, you are correct. The catch, so to speak, is in the "fine print"— an often-overlooked detail that ultimately makes or breaks the outcome for the individual.
When initiated, every new member is informed with striking simplicity about the institution's specific goals. He learns that Freemasonry is not for casual participants, but only for those truly dedicated to its ideals. He is informed that the institution aims to cultivate wisdom by encouraging intellectual growth, self-reflection, and the pursuit of knowledge—a wisdom that is not merely academic but also practical and moral.
Furthermore, he hears that Freemasonry seeks to improve character and moral integrity, helping men become better in their personal lives. As a result, a man is expected to find greater fulfillment, purpose, and contentment. This entire message is concisely expressed in the sixteen-word sentence a candidate hears upon his initiation: "The design of the Masonic Institution is to make its votaries wiser, better, and consequently happier."
In 1963, Past Grand Master of Indiana, Dwight L. Smith, reminds us that in the initiation there is “Not a word about mass action, nor pressure groups, nor resolutions on matters of state policy. No 'pro' this or 'anti' that. No sales talk for any pet scheme. No great undertakings to cure the ills of the world by making everyone over to fit a pattern of our own design. No running about like chickens with their heads cut off in search of a do-good project with which to gain favorable notice. No restless biting of the nails to compete with a service club or a civic league. No endless 'busyness' which loses sight of the objective.”
Also worth noting is that nowhere in the initiation is there any mention of the Institution making its members wiser, better, or consequently happier. The use of the term “votaries” tells us who will benefit from this design and who will not. After hearing that, the initiate is given the opportunity to proceed or not to proceed.
A votary is much more than a casual or passive member of a group or organization. Votaries are deeply committed, actively engaged, and often serve as champions of the organization’s mission and values. While members may contribute in smaller ways, votaries stand out for their passion, dedication, and willingness to go above and beyond. They are the lifeblood of the Institution of Freemasonry, driving its mission forward and embodying its ideals. Their contributions make them a vital part of the Institution.
There is nothing hidden about the true meaning and certainly nothing obscure about the word votary any more than the meaning of other words that are uncommonly used today, that is found in our ritual and ceremonies, such as whence, and cowan. Should an initiate not be familiar with the meaning or the context in which a word or phrase is used in ritual and our ceremonies, he is responsible for learning them and the Lodge is accountable for explaining them as well.
The word "votary" has been used in writings since the 16th century. That some words are no longer commonly used or taught is a normal and inevitable aspect of linguistic evolution. Language reflects the needs, values, and realities of its speakers; as these change, so does the language.
Should we expect Freemasonry to abandon words that have fallen out of popular use simply to accommodate those unfamiliar with them? Is there any man who, after his initiation, required no further instruction or exploration of the degree? The initiate is also informed in a charge that he is to 
converse with well-informed brethren, who will always be as ready to give as he will be ready to receive information, clearly support the idea that there is a reasonable expectation that others in his Lodge can further explain our ritual, charges, ceremonies. Can they? Do they?
Perhaps the ritual should say something else to make it clearer for those who are not familiar with the term 'votaries.' A more blunt—albeit clumsy—version, might be something like: The design of the Masonic institution is to make its votaries, which does not include those who have no time for Masonry, think it is a hobby, or who are otherwise half-hearted or passive about it, believe they can make of it what they will, do not uphold the principles of Masonry, or have no sense of reverence or zeal for it, have (at best) a slim chance to become wiser, better, much less consequently happier through Freemasonry.
We seem to have misplaced our focus on the form of Freemasonry, and the lure of swollen membership rolls has led to the wrong assumption that ritual alone constitutes Freemasonry. While many have and continue to point fingers for this misplacement, organized Masonry too often descends to the level of ordinary because of it. We think of ritual as being the essence of Freemasonry, when really it is only an expression of Freemasonry. We often nitpick on the form, while completely ignoring the meaning.
Freemasonry is work.
Multitudes of men have been initiated into Freemasonry, but of its real meaning many have but a vague idea. The fact that one can belong to the Order yet know so little of its inner meaning and purpose—or be unable to explain how Masonry makes good men better—highlights the need for widespread and knowledgeable leadership if that is to change.
A close study of Masonry's factual history in the United States uncovers an uncomfortable and persistent truth. From the late 1700s through the 19th and early 20th centuries, records clearly demonstrate that "Masonic loafing"—an idleness in teaching the great expectations of Freemasonry —is a perpetual issue. This inaction is documented not only in Masonic literature, but in our own official records, proceedings, and minutes. Regrettably, writing from the 21st century confirms that this historic pattern remains largely unbroken today.
The casual or passive members, especially those who treat Masonry as some sort of hobby, offer little value to the Institution beyond paying their annual dues. They are echoes of past failures by Lodges that collapse under the weight of the responsibility to educate their members, admit only those who are duly and truly prepared and make time in their live for the work of Freemasonry. And, in addition, neglect the election and appointment of men of merit who are capable of setting and sustaining the course of a Lodge to reverse those practices.
In 1884, Albery G. Mackey referred to those who commit to memory questions and answers of the lectures and ritual but pay no attention to the history and philosophy of the institution as, Parrot Masons because they merely repeat what they have picked up without any conception of its true meaning. Ten years before using that term, Mackey referred to some Masons as "drones" (or more precisely, "wasps, the deadly enemy of the industrious bees") because they were lazy, did not contribute to the Fraternity's intellectual or moral advancement, and sought only the superficial honors or material benefits of membership. He believed these members were a detriment to the institution, thereby hindering the growth and strength of the Fraternity. Mackey emphasized that the true strength of Masonry depends on the intelligence and active participation of those admitted into its ranks in the pursuit of knowledge and truth. Today, his 1875 essay titled, “Masons Who Read and Those Who Do Not Read,” has been republished regularly and appears in the Masonic literature of every generation since 1875. Unsurprisingly, we find few Masons today that have read it and so many comments from those who have about his description, although one-hundred- and fifty-year-old, Mackey’s writing remains applicable today.
THE MASONIC ORCHESTRA
Is there a valid reason that a man who is admitted into a Masonic lodge with reasonable expectations to learn how to become a better man through Freemasonry is not met with a reasonable effort by his lodge to support and guide him in that pursuit?
That question invites a lodge and its leaders to thoughtfully reflect and evaluate what it believes to be a reasonable effort that an ordinarily prudent and rational man would expect from a Masonic Lodge.
Other than unreasonable expediency, where is reasonableness in merely ushering a candidate through each degree followed with little to no instruction beyond that before he advances to the next degree? Is doing that really in alignment with the great expectations of Freemasonry? Is the bare minimum celebrated as an achievement by your Lodge when it comes to making members?
While reciting answers to questions in front of the body of the Lodge may be a widely accepted method of evaluating a candidate’s proficiency in a degree before he is advanced to the next, it is only truly reasonable and effective if the candidate demonstrates genuine understanding and mastery of the material, rather than simply memorizing and then repeating canned answers as evidence of his proficiency of that degree? In at least one United States Masonic Jurisdiction, no proficiency return is even required after being raised Master Mason unless that person might seek to hold an officer chair.
That minimum standard line up with the description given by that jurisdiction’s Grand Master in 1859, when he referred to what was being produced in Masonic lodges before him and at the time and as 'semi-manufactured Masons.' How we can begin to square our work with the great expectations of Freemasonry with a notion that just being ushered through the three degrees of Masonry is 'good enough'?
When a candidate is declared proficient without truly understanding the material, or when a proficiency exam for the Master Mason degree is not required for all, the value of the process and the degree itself is diminished. This brings to mind the saying: "There are no bad orchestras, only bad conductors."
There is a more effective way to conduct the Masonic Orchestra, but it demands time and an unwavering focus on Masonry's great expectations. If a Lodge is serious about expanding its circle
of genuine votaries rather than simply adding members, then candidates for the degrees must, at a minimum, be taught the principles of Freemasonry in their entirety. Furthermore, their proficiency must be aptly and consistently demonstrated. They should not be left to acquire this knowledge by chance or to interpret Freemasonry as they see fit due to a lack of suitable instruction.
Idleness, the thief of our time, is the greatest enemy of Freemasonry. It breeds complacency and fuels an attitude of "good enough,” as it corrodes talent and potential, making even the most brilliant ideas dull over time.
A review of the widely available literature about the origins of Freemasonry shows that Masons have ransacked history in attempts to pinpoint the institution's beginning. Had that same level of interest and energy been devoted to ensuring that all Masons, especially those in leadership, had a working knowledge of how the Craft unfolded in the colonies and later the United States, we might be closer today to fulfilling the great expectations of the institution.
There are ample illustrations of what has not worked for the good of the order, and all the men in it, that can be found in our Masonic literature and official records, if, that is, we bother to read them and then choose to do something reasonable that is translated into action with what is learned. Those illustrations tell us how to effectively deal with idleness, improve ritual and ceremony delivery and investigation committee work, constructively advance a more merit-based leadership, inspire the meaningful study of Masonry, and ensure proficiency returns that actually demonstrate the knowledge a candidate has attained before he is advanced, and more. But to read, understand, and devise a reasonable plan to put them into effect take time – time that is stolen by idleness and buffered with an attitude of “good enough.”
In writing about American business prates, author Jim Collins asserts that good is the enemy of great. We have proven this to be true in our Masonic Lodges. As long as we are content to be good, we will never challenge ourselves to be great.
A sober examination reveals a significant gap between the institution's stated ideals and the practical application of its principles by many members. Our literature and official records show that the reasons for this disconnect are varied, influenced by both external societal factors and internal dynamics.
A core internal issue is the consistent failure to educate candidates as they advance through the degrees. The neglect leaves many unprepared and uninspired by their Lodges, allowing them to make of Freemasonry what they will rather than encouraging intellectual curiosity.
We find these solutions clearly articulated in specific Masonic writings of Joseph Fort Newton, Andrew S. MacBride, and Delmar D. Darrah in the first decades of the 20th century. The same is found in numerous other writings published in The Builder Magazine and Masonic Service Association’s Short Talk Bulletins in the 1920s. The writings of W.L. Wilmshurst, H.L. Haywood and Carl Claudy cannot be ignored. Many of the same solutions reappear in writing by Ray V. Denslow in the 1940s, and again in the 1960s, from the powerful pen of Dwight L. Smith. Frances A. Yates, in the 1970s and later, Hency W. Coil and Lynn Dumenil must be included in this group.
In addition, these solutions are echoed in and punctuated countless times in writings by thoughtful Masonic researchers and writers, especially those from the 1980s to the present day.
Make no mistake. There are indeed Masons who have and continue to read and study these and other similar writings and there are Lodges that benefit from their votaries doing so. The answer to the question why the Masonic Orchestra has not taken advantage of these sources en masse can be traced to idleness.
A serious exploration and robust discussion in Lodges could offer the foundation on which to build our way out of and move past the idleness and complacency that have curbed meaningful action. Doing so reminds us that Freemasonry is hard work as is the work of genuine leadership to move the needle, as it were, in a constructive direction on this matter after generations of neglect. Yet, it cannot be understated or repeated enough: if we really mean business about the constructive improvement of the Institution little nothing will happen without consistent genuine leadership.
A serious exploration and robust discussion in Lodges could offer the foundation for moving past the idleness and complacency that have curbed meaningful action. Such a serious discussion should also remind us that Freemasonry is hard work and requires consistent and authentic leadership to move the needle in a constructive direction after generations of neglect.
The purpose of this paper is not to offer an exhaustive list of quick fixes, as there are none. Quick fixes are superficial solutions that may provide temporary relief but fail to resolve underlying issues.
In the same way, this is why Freemasonry itself is a lifelong journey; it takes time and work to become a Mason in more than just title. Thus, time and work are required for a Lodge to make that possible.
While the primary purpose of a Masonic Lodge is often said to ‘make members,’ it is more accurate to say its goal is ‘making votaries.’ This distinction may seem daunting to those content with status quo. Votary development requires more than passing candidates through degrees without deeper discussion or explanation. Simply bidding new Masons to be fruitful once they are raised Master Mason has proven to be a folly for longer than the living memory of any Mason today. This approach is not the kind of cultural stewardship the institution of organized Masonry was designed to create. The presence of true votaries in our Fraternity should be obvious, not elusive.
The art of making votaries is a deeper and more meaningful endeavor that requires dedication, education, and a commitment to the principles and ideals of Freemasonry.
Much like one cannot measure the depth of the ocean by merely standing idle on its shore, the profound depth of Freemasonry cannot be grasped under an attitude of good enough.
There is no reason for a man to be disappointed in Freemasonry, but plenty of reasons to be disappointed in our response to it.
The Berklee College of Music in Boston, Massachusetts, is considered to be one of the premier music schools in the United States. But to be a great conductor requires that one be more simply a graduate of a great school of music. First, a man must acquire extensive knowledge of music, understand the uses of various instruments and their relationship to each other. He must then labor to establish his skills in communication, leadership and preparation. Eventually, he uses those acquired skills and knowledge to lead and inspire others to follow him on the exploration of a composure’s score. Preparation to be great conductor is not unlike the preparation to be an effective leader in Freemasonry. With its beautiful rituals and ceremonies, Freemasonry has provided the score. Our labor, then, is to turn our votaries into conductors, so that the great symphony of Freemasonry resonates in the ears of all would listen.
- Men of Good Timber, John W. Bizzack with Dan M. Kemble, “Well Done is Better Thank Well Said,” BSF Foundation, 2025, Lexington, Kentucky.
- IBID. (Grand Lodges of Maryland and Wisconsin).
- IBID.
- IBID.
- Dwight L. Smith, Whither We Are Traveling? Chapter 10, Bring The Line Up To The Standard, The Masonic Service Association, Silver Spring, Maryland, 1963.
- Whence – From where (e.g., "Whence did you come?"), Cowan was used in Scotland to describe someone who worked with stone but lacked the formal training or qualifications of a stonemason and came to symbolize an uninitiated person or someone pretending to have Masonic knowledge without proper initiation (Gregory Preston, C. Dalby in The New South Australian Freemason. 1970 August 1, 2020. – originated by Norman McEvoy).
- Philip Durkin, The Oxford Guide to Etymology, Oxford University Press, 2009. (This book provides insights into the origins and historical development of words, including terms like "votary."), Ittai Weinryb, Agents of Faith: Votive Objects in Time and Place, Bard Graduate Center, 2018. (This book explores the concept of votive practices and the role of votaries in religious and cultural contexts).
- Albert G. Mackey, Encyclopedia off Freemasonry and its Kindred Sciences, 1884. (L. H. Everts & Co. published the 1884 edition. This specific edition included an addendum and was edited by CCo.es Thompson McClenachan. The original work was first copyrighted by Moss & Co. and A.G. Mackey in 1873 and 1878).
- Mackey in “Reading Masons and Masons Who do not Read.” This essay was originally published in Voice of Masonry in June 1875, then again in 1924 in The Master Mason Magazine. Since 1924, Mackey’s essay has appeared in number Masonic publications, multiple Internet site, and cited over 160 times in Masonic books, papers, and presentations from the period of 1924-2022.
- Book of Constitutions, Grand Lodge of Kentucky, Section 4 - Qualifications. Section 82, Article 16- Proficiency Examinations, Section 1 - Examination of Candidates. Section 135, Section 2 - Proficiency. Section 136.
- See Grand Lodge of Kentucky Annual Proceedings, “Grand Masters Address,” (Rob Morris), 1859.
- The quote "There are no bad orchestras—only bad conductors" is widely attributed to Arturo Toscanini, one of the most renowned and influential conductors of the 20th century. Toscanini was known for his high standards, meticulous attention to detail, and ability to bring out the best in the musicians he worked with. This quote reflects his belief in the power of leadership to shape the performance and success of an orchestra. While the exact origin of the quote is debated, it has become a popular metaphor for leadership in various fields, emphasizing the responsibility of leaders to guide, inspire, and elevate the performance of their organizations.
- Edward Young – 18th century English Clergyman and Playwright, in “The Complaint or Night Thoughts,” London, and Night Thoughts on Life, Death, and Immortality, Published by N. Biggs, London, 1804.
- i.e., J.W. Norwood, Charles C. Hunt, Harry Carr, Bruce H. Hunt, Thomas W. Jackson, S. Brent Morris, Art DeHoyas, Pierre G. Normand, W. Kirk
MacNulty, John Cooper, John Belton, Robert G. Davis, Robert L.D. Cooper, Christopher L. Hodapp, John M. Hamill, Mark A. Tabbert, Michael A.
Halleran, Shawn Eyer, Christopher L. Murphy, Ric Berman, David Stevenson, David G. Hackett, Andrew Prescott, Susan Summers, Margaret Jacobs, and Andrew Hammer, and Dan M. Kemble, to name only a few. - A paraphrase of a quote from respected Kentucky Mason and votary of the Craft, Bill Lorenz, who expressed, “I have never been disappointed in Freemasonry, but in our response to it” during a discussion with the author and PM Dan M. Kemble at a Masonic event sponsored by the William O. Ware Lodge of Research, November 3, 2019.
- Berklee College of Music is a private music college in Boston, Massachusetts and the largest independent college of contemporary music in the world. In the 2026 edition of Best Colleges, Berklee College of Music is ranked Number 38 in Regional Universities North. It is also ranked Number 8 in Most Innovative Schools, U.S. World and News Report, https://www.usnews.com/best-colleges/berklee-college-of-music-2126 , accessed November 29, 2025.
- Dan M. Kemble, Past Master, William O. Ware Lodge of Research, in correspondence with the author, regarding this paper on November 29, 2025.