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THE NAME OF GOD. PART I
The mission of Masonry has to do with the dissemination of
Truth and its history as well as with its conservation, and it is
by the study of the past that we are prepared to forecast the
future. We seek the progress of humanity and the moral
welfare of men, and we are glad of the special
encouragement which Masonry gives to the study of the arts
and sciences, but to understand Masonry we must study Man
himself and observe the growth and intellectual progress
which precede the higher civilization. Out of the past come to
us the records which speak of man's struggle with his
environments, of his efforts to solve the riddles of life, of the
gradual lifting up of his thoughts from the concerns of earthly
existence, until at last we read of his strong determination to
know all that may be known of the Grand Architect of the
Universe. The birth and development of the idea of God is
worthy of our study, and it has a direct relation to Masonry, for
through it we may trace one of the reasons for the existence
of the Fraternity. The youngest Entered Apprentice is taught
to reverently bow at the name of God, and the dulling ears of
the gray-haired veteran finds in the Name a consolation such
as no other word can bring to his soul. From infancy to old
age we are made Conscious of the goodness of our Creator,
and we look to the Divine Being for guidance and
preservation in all our trials and perplexities. He is the
inspiration of our work, and in Him is our hope for eternity. But
He was not always known as we now know him, and so, as
illustrated in the Hebrew records, we may find help in an
examination of the growth of the idea the name now
represents.
Masonic Legends cluster around the ancient Hebrews, and
much of what is best in it is so linked with their history and
heroes that its teachings would be shorn of their moral power
if the elements drawn from the Biblical history were
eliminated. It is for this reason that any attempt to trace the
growth of the moral and religious conceptions must receive a
degree of welcome, even though the conclusions arrived at
be not altogether in accord with our previously formed
impressions. The ethics of Masonry are found in the
teachings of Scripture, even though we may not regard
Solomon as the first Grand Master. Its mysteries are linked
with the highest ideals which it is possible for the human mind
to conceive, and around these the system of initiation has
drawn the veil of allegory. Yet the idea of Brotherhood, like
the idea of God's Fatherhood, finals its roots in the long ago,
and we trace it back through ceremony and symbol to the
teachings received by the chosen people whom Moses led
out of bondage, if not to an earlier age. It is my purpose to-
day to examine the growth and gradual enlargement of the
idea of God held by the ancient Hebrews and perhaps it may
possess something of interest from the fact that it is a
departure from the set themes which have heretofore been
chosen for addresses to our Grand Lodge. At least those who
follow the thought which is embodied in the subject will find
ample reason for the choice of subject on this occasion when
so many are gathered who honor the Name above every
name.
Let us examine the ancient Hebrew Concept of God.
We say that the true progress of any people is usually to be
measured by the enlargement which its concepts evidence
from time to time. In the earlier periods when the tribe or
nation is lifting itself into culture and power its concepts are
usually narrow, and differ but little from those held by
neighboring peoples, but as national life expands and brings
into action, through contact with other nations, all the energies
of the people, the concepts also broaden and take on subtler
meanings. Thus it was with Greece and Rome, thus it has
been with modern nations, and thus it was also with the
descendants of the Patriarchs as their national life expanded
through the centuries. In those days of semi-anarchy when
the tribes were seeking to establish themselves in the
Promised Land, their political, social and religious concepts
were narrow and admitted of only narrow interpretations, but
in later times when trials and triumphs, conquest and thraldom
had done their work, the Hebrew mind entered into a richer
life, and began to regard all things from a higher and purer
standpoint. To the wandering herdsmen of the wilderness, as
probably to the patriarchal ancestors, the concepts of the
True, the Beautiful and the Good, were only dimly outlined,
but to the great Prophets and religious teachers of later
centuries they were mirrored boldly and in content hardly
surpassed in later ages. It is interesting to trace the growth of
the grandest ideal held by this people, for to them we are
indebted for much of what we hold as best in our present
thought of God, which, after all, is but the full flower promised
by the ancient bud.
The two leading names for Deity which continually occur in
the Old Testament, with the meaning which they now contain,
help us to understand the religious transformations through
which the Jewish race passed before their conceptions of
God were rounded in the revelations of His nature which are
embodied in the teachings of Christ. The ancient generic term
is EL or ELOAH, both of which are singular; ELOHIM is the
plural form. One curious thing about this term is that while the
plural form is generally used, it is always with a verb form in
the singular, and for this reason some grammarians term the
plural form of the name the plural of excellence or majesty,
anti find in it a symbolic suggestion of the Trinity. It is
probable, howsoever, that the plural form carries us back to
the infancy of the Semitic and Aramaen stock when
polytheism prevailed, and that the use of the singular verb
marks the triumph of theism over fetishism and the final
absorption into one idea of the attributes which had before
been embodied in the many gods of the people. When the
process of growth, growth it must be called, had reached a
certain stage in the development of the people, there followed
the natural attachment of the tribal specific names to the
ideals embodied in the term ELOHIM. The Hebrew specific
name in the Old Testament is JEHOVA, and it, with its special
meaning, marked the greatest advancement along the lines of
national intellectual uplift. Before proceeding further it is well
at this point to say that in spite of the assertion of many to the
contrary, the idea of God seems to be a part of the primal
possession of all peoples and all ages. Whatever its form, the
idea is in the mind of men in some shape.
So far as the concept of God in the Old Testament is
concerned, it does not matter what position we take; whether
that it was a part of the primal investment, and as such was
distributed alike to all people after the Fall, or whether we look
upon all religious development as an evolution from a primary
concept, which begun its growth after the Fall, the fact that no
people have ever been discovered entirely destitute of the
idea leads most scholars to the conclusion that it has been
part of the inheritance with which humanity was invested
wallets men began to be upon the earth. The Scriptures teach
that the knowledge of God was with man in his period of
innocence, and also that it accompanied him when he passed
out from Eden, but it does not declare that it was with him at
the time of his creation. The records of the creative works of
God which relate to man seem to imply a long period between
the creation and the Fall, during which man was imbibing
knowledge, and developing into what we find him when the
Temptation begins. It is thus possible to look upon the idea of
God as a slow growth from a feeble germ with which man
began existence. It hardly seems probable that the concept
was fully rounded out even at so late a time as that given to
the Temptation, for had it been it would have been impossible
for the Serpent to have so easily prevailed over man and
caused the Fall. It is thus possible also to reconcile different
theories with the facts as we find them and as they are told in
the Scriptural narratives. It is probable there have been
several great stages of religious thought, with the idea of God
as the goal, such as seem to have been the experience after
the Fall. These were: 1st. A stage of Atheism; that is, not a
denial of God's existence, but a period during which there was
an absence of any definite ideas on the subject, a period of
slow development during which man was so engrossed with
the great task of subduing the earth, that he had little time or
inclination to think upon anything not directly connected with
his daily task. 2nd. The stage during which the concept of
God dawns, or rather forces itself upon the attention. The
merely animal feels the checks of the spiritual. This is the
period of Fetichism. Man believes that he can force the Deity
he dimly recognizes to bend to his wishes and comply with his
desires. We find this stage of development with all that it
implies still upon the earth and we are enabled to measure its
power. The third stage brings in the period of Nature-worship
or Totemism, during which natural objects, such as trees,
animals, mountains, and even the sun, moon and stars are
worshipped. Then for the fourth stage comes the recognition
of the superior power of the deities and Shamanism, or
Priestcraft, with its idea of the intercessory power of the
Shaman, or priest, controls the mind, for it is supposed that
the abodes of the superior deities are far removed, and none
may attain to them save through the good-will of the Shaman,
who is gifted with the keys to the divine dwelling place. This is
the beginning of the stages of Anthromorphism, which, when
entered into completely, finds the gods still more thoroughly
invested with the nature of Man, but endowed now with
resistless powers. The gods are conceived of as a part of
Nature, but still able to control it; they are amenable to
reason, and may be swayed by the persuasions of their
votaries. They are represented by images embodying to some
extent the human ideas as to their power and nature. In this
stage advancement is clearly shown by the forms chosen to
embody the ideals of the Divine, and thus in it we have a
progression from the awful images found in Indian and
Mexican temples to those wonderful attempts of the Grecian
mind to portray divinity through the idealized human form. The
Hebrews reached eventually the final stage when God
becomes the Author of and not merely a part of Nature. In this
stage he becomes for the first time a really supernatural
being. When this conception is fully formed in the mind,
morality becomes a necessary part of religion, and men strive
to model themselves after the ideal of perfection which they
associate with their concept of Deity. It is thus step by step
that man progresses from the state of ignorance and
indifference to that m which the knowledge of God becomes
the aim of life and the source of all true happiness.
"Since all things suffer change
Save God, the Truth,
Men apprehend Him newly
At each stage."
The difference between this kind of evolution and that which
makes man's progress a return to a former fully rounded
concept, a slow recovery of what has been lost, is of course
great, but one can hold either view and still find himself within
Scripture bounds, for in the Scriptures the progress of man is
sketched in the barest outline and not given in detail. As the
Bible deals in detail chiefly with a part of the history of the
Chosen people, rather than with the history of the race, we
find incidental confirmation of this doctrine of a slow
development of the concept of God in the gradual
advancement which the chosen people made toward the
monotheistic conception which was general among the
Hebrews in the time of Christ. We find it also in those slight
details concerning other people which are scattered here and
there through the various books. From these it would appear
that the call of Abraham was to break away from such
conceptions of the Divine nature as were held commonly by
all the people of his time, and that his special mission was to
establish a peculiar people in whom there might be developed
such ideals as would prepare the way for the manifestation of
God in Christ.
THE WORD "GOD."
Max Muller, in his "Science of Language," says that "it is
impossible to give a satisfactory etymology of either of the
words 'God,' or 'good,' but that it is clear that these two words
which run parallel, but never meet in all the dialects based on
the Teutonic, can not be traced back to one central point.
'God' was most likely an old heathen name for a tribal deity,
and for such a name the supposed etymological meaning of
'good' would be far too abstract, too modern, and too
Christian." It has been a favorite thought in connection with
our modern use of the term God, that it was based on the
fundamental idea of Goodness, and that it could be taken as
an embodiment of an ancient ideal of perfection in which the
conception of perfect goodness governed all other conceded
elements in the Divine Nature. But, as Muller has shown, we
are too apt to read into the ancient words our modem
conceptions, especially when we can, by so doing, bolster up
some favorite theological dogma of our own. Because we find
words nearly alike in form or sound we jump to the conclusion
that they must of necessity have come from the same root,
and therefore embrace the same fundamental idea. It is true
that in this case we now give to the words meanings which
bring them into relationship, but it is probably true that
originally the term "God" was a local name for some Teutonic
powerful tribal deity, which name gradually received a more
extended application until it finally ripened into the grand
conception with which it is now associated, and which has
made it the greatest word in our language, as the conception
it now embodies is the greatest man is capable of
entertaining.
THE HEBREW NAMES.
Let us now return to our direct examination of the words or
names which in general use embodied the popular thought of
Deity. ELOHIM, the generic name, occurring rarely in the
singular, is found more than two thousand times in the plural,
and always with a verb in the singular. According to
Gesenius, EL is the earlier form, and was perhaps originally
nothing more than a special name for some particular local
deity, which short form in time grew into the later and longer
form, although this was never used to the exclusion of the
shorter and earlier word. It is possible that like the Chaldaic
word BEL, the Babylonian form of BAAL, the Phoenician Sun-
god and chief deity, EL had at first as its root meaning
"Master" or "Professor," or "High One," "Exalted" (compare
AL, summit), from which meanings the transition to the later
meanings and use to which it was applied was easy. I am
aware of the etymological difficulty which attends the
connection of these words, for while BEL is not only similar in
sound to BAAL, it is also like it in form. EL is in form no way
similar to BAAL, but is near to AL. It is possible that in the
wonderful experiences of the Hebrew people, including
among the Hebrew people the ancestral Aramaen stock from
whence that people came, there arose a necessity for a
deliberate alteration of the form though not the sound of the
words associated with the idea of Deity, in order to emphasize
the difference between the Phoenecian and Hebrew ideals.
Thus Ain would become Aleph, which often occurred.
However this may be, it is beyond dispute that the term EL
was not held in as high esteem as the specific name of
JEHOVAH, for it was used at times in connection with false
gods (Exodus xix :20, xxxii :31, Jeremiah ii:II ); it was applied
to spirits and supernatural beings (I. Sam. xxviii:13), and even
to kings, judges and magistrates, who are held to be
vicegerents of God (Ex. xxi:6, xxii:8, Psalm Ixxxii:1, and
elsewhere) . In all of these instances where it is used it
carries with it the primary idea of lordship, and indicates that a
familiarity with this meaning was common among the people.
It would also seem evident that the term EL was seldom
regarded as a sufficient characterization, for it is generally
coupled with some qualifying word which adds power to the
generic name. Thus when Melchizedek speaks to Abram he
uses the name EL ELYON (God Most High), while Abram in
his answer still further amplifies the name by the addition of
JEHOVAH (Gen. xiv:19), as though there might be a
difference in the conception of Deity held by the two. If it be
said that the Scriptures declare that Abram did not know God
by His name of Jehova, it can only be said that the term is put
in his mouth as part of his speech to Melchizedek, and it must
be the task of some one at some other time to handle the
question of Redaetor, Elohist and Jehovist. Here we refer to it
to show that the meaning of "lordship" and "possession" is
attached to the use of EL, and its compounds, indicating its
close affinity to the Phoenician concept of EAAL, for you will
notice that in the ascription of power in the blessing of Abram,
Melchizedek distinctly uses the further term of amplification,
"Possessor," which is sometimes translated as "Maker," anal
so given in the margin of the Revised Version. In the vision of
Abram, when the future greatness of the Chosen people was
revealed to him, Abram uses the name JEHOVA again, but
couples it with the term "ADONAI," or Lord, evidently going
back to the original concept, but using another term than EL.
If these terms were put into Abram's mouth in later times, it is
apparent that so far as the time of the writer was concerned
the people entertained no doubt as to the content of the name
ELOHIM, and used it in the same sense of the writers of
antiquity, as requiring more or less of amplification to make it
identical with the specific name JEHOVAH. We have seen
this in the case of Melchizedek, and EL ELYON, and we find it
again in the use of the name EL SHADAI, as when Abraham
was ninety-nine years of age. This name, so frequently used
in the Old Testament, carries with it the concept of
Omnipotence, and makes a strong contrast to the recognized
weakness of the country gods. Thus also in Deut. x:17 we
have a perfect identification of ELOHIM with power, where He
is said to be "JEHOVAH your ELOHIM," who is a "ELOHIM of
ELOHIM," and a "great ELOHIM," "ADONAI of ADONAIS," a
recognition of the attribute which was most nearly associated
with perfection in the Hebrew mind, and like the other
qualifications of the term EL it was an indication of growth,
and of clearer perception of the Divine nature.
Another application of the root idea is found in the use of the
word for tree, "Ela," to be strong, especially of palm and oak;
"exalted" and "durable," where the word Elon is used. In the
plural we have for groves the word "Elim" (Palms) which
became in a double sense appropriate when trees were
adored and the groves became the seats of public worship,
similar in kind to the cult of the Baal Bamoth. Of course, in
time the root meaning of such words as these became lost to
the common minds, and only those meanings were
recognized which were directly identified with the latter usage.
This was certainly the case with the word "Terephim," which
at first when it appears has the meaning of household gods.
These might be small enough to be carried concealed in a
saddle, but later we find them at least as large as a man, for
the wife of David uses one to deceive those sent by her
father, to seize her husband, and as it lay in the bed upon
which they looked it must have been as large as a man, or it
would have failed of its purpose. Perhaps, like images of
Hermes, they were often only a bust on a pedestal, but it is
likely that they generally were large enough to fulfill all the
purposes of a family Ephod or idol, always ready for
consultation. As they were part of the furniture of David's
house, and also of Jacob's, and were so highly prized by
them all, it is certain that at first the idea of God held by these
men and others of their times was flexible enough to admit
what afterwards was made the subject of the most stringent
prohibitive legislation. A household image of EL later could
not be tolerated, for the idea of God had gained in
definiteness, and more perfect spirituality.8Me gusta · · Promocionar · Compartir
Freemasonry Henri Dorville compartió la foto de Freemasonry Henri Dorville.
THE NAME OF GOD. PART I
The mission of Masonry has to do with the dissemination of
Truth and its history as well as with its conservation, and it is
by the study of the past that we are prepared to forecast the
future. We seek the progr...Ver másVicente Alcoseri compartió la foto de Logia Empalme.
Tengo el honor de ser un Masón. (para portada)...8Me gusta · · Promocionar · CompartirVicente Alcoseri compartió la foto de Ejercito Mexicano.
LA LEYENDA DEL CONEJO EN LA LUNA
Esta vez quiero compartir con ustedes una leyenda de nuestros ancestros, que trata de como llegó un conejo a la luna; investigando sobre el tema me di cuenta que varios pueblos alrededor del mundo tienen un...Ver más7Me gusta · · Promocionar · CompartirVicente Alcoseri compartió el estado de Freemasonry Henri Dorville.
THE TEMPLE.
For a simple wandering people the simplest form of altar was
sufficient, and the sacrifice one which could be offered by any
person. This was at first in the nature of a meal provided for
JEHOVAH, of which the offerer partook with all his household
as guests of God. These simple essentials were enough to
give scope to the reverent feelings of the soul, and renew the
bond between...Ver más1Me gusta · · Promocionar · CompartirFreemasonry Henri Dorville compartió un estado.
THE TEMPLE.
For a simple wandering people the simplest form of altar was
sufficient, and the sacrifice one which could be offered by any
person. This was at first in the nature of a meal provided for
JEHOVAH, of which the offerer partook with all his household
as guests of God. These simple essentials were enough to
give scope to the reverent feelings of the soul, and renew the
bond between JEHOVAH and His people. Worship then was
in simple form, without money and without price or toll to
priestly intercessor, totally unlike what it became in those later
years when a numerous priesthood held the keys of heaven
and made worship a matter of much cost to the worshipper
and of gain to the priest who officiated. The Patriarchs had
built up their rude altars wherever the spirit moved them, and
the names which they gave to them were indicative of the
spiritual experience through which they had passed in that
place, but later on when the growth of Priesthood and the
broadened concept of God led to an amplified ritual of
worship, the early freedom which prompted men to build
simple altars was lost, and the more elaborate ritual required
instead the maintenance of the great Temple even at the
sacrifice of the earlier shrines. The thought was if JEHOVAH
could be induced to leave the Mount of Manifestation, His
favorite abode, it would be when He had a suitable House for
a habitation, a House more perfect in all its appointments than
any which had ever been erected to BAAL or other of the
country gods. To maintain such a Temple and its Priesthood
properly would require the united support of all the people,
and the abolition of local Temples (Bamoth), which were, after
the manner of the Canaanites, common on the high places
and in the groves throughout the land. The presence of
JEHOVAH sanctified the Temple above all other shrines, and
made it the peculiarly appropriate place for all the people to
worship, and made certain the voice of the Oracle to those
who ha(l desire to consult it. Thus when the Temple was
completed and all the courses of priestly service fully
established, the influence of the Temple enlarged the concept
of God held by the people and finally led to a partial
abandonment of the simpler practices which, in the earlier
times, were associated with the name EL. The people had
then left the more simple service, with a more simple Name,
and its concept, and yet had carried into the enlarged service
all of the more valuable elements pertaining to the older. Thus
it is still possible to see in the Temple the necessary
development of what had gone before. But the Temple itself
was mainly a reproduction of the older Temple of Baal in its
forts as well as in the arrangement of much of its ceremonial,
and it is this power of adaptation and of appropriation of all
that was best in what had gone before, which made the
strength of the Jehovistic worship. It was as though out of the
mire and filth of idolatry the jewel of faith was rescued and
was made to do service in the adornment of true worship. The
Targum says that originally "Abraham was called from the
service and worship of the stars in order that the nation to be
born from him might be established in the worship of Him who
made the stars, and Arab tradition has it that even in their own
land it was hard to hold back the people from the worship of
the heavenly bodies until in the Temple they behold the glory
of JEHOVAH. Out of the false beliefs, the superstitions and
vanities which environed them, and by the natural yet slow
process of growth and absorption of whatever was found
most fit, was built up at last that which has, in the goodness of
God, resulted to the advantage of all the races and all the
ages of Man. Through feebleness and uncertainty, often in
conflict with those things which the world has found most
degrading, yet still ever impelled by spiritual forces not
apprehended at the time, the Hebrew mind was led from
gross darkness into more of the divine brightness than any
other people of old enjoyed.
CONCLUSION
>From all this then we come to the conclusion that the special
name of God meant originally only that JEHOVAH was the
National God of Israel, and that it was not till late in the
National development that the Name grew into the broadened
conception of the God of the Universe, the only true and the
only wise, besides whom was none other. It is true also that
the Name became an anagram, and that even Moses allowed
the people to retain many of the older ideas, the ideas of the
fathers and of Egypt and that these were finally dropped,
enlarged, or purified in the moral development of the Nation.
In this respect Israel, then, is an example of the normal
course of moral anti spiritual development through which
many other people have already passed or must pass. The
germ or seed thought which made development along right
lines possible to them was the idea that God took a personal
and direct interest in the welfare and concerns of His people.
In a peculiar sense He became to the people Isarel's God to
whom they could look for help in time of trouble, and whose
Justice was infallible. They began National life by struggles
against better equipped people for the possession of Canaan,
hence the prominence of the militant ideal. JEHOVAH was a
Mighty War-God - EL TSABAOTH - the Lord of Hosts, the
Mighty Defender, whose presence was light and glory to
Israel, but darkness and disaster to all enemies. Thus the
concept grew as did the Nation, until He became to them the
Alpha and Omega - IOA - the All in All, not only for Israel and
on Earth, but for the Universe of which He was the Creator,
the Preserver, and the Destroyer, EL SHADAI, the Everlasting
Father, in whom all live and move and have their being - a
fitting preparation for God manifest in Christ.
Our study of the subject has led us to the following
convictions:
First. That climatic and purely physical conditions affect the
idea of God which men hold, and that this to a large extent
conditioned the earlier concept which appears in Hebrew
history.
Second. That the amplified conception of God was an
evidence of mental energy, and also an indication of spiritual
development, such a conception being necessarily based
upon enlarged ideals only possible to those whose intellectual
growth had outworn the narrower limits of the earlier age, and
whose spiritual development had awakened loftier moral
ideas.
Third. Every change in the National character was a direct
consequence of a change in the National ideal of God, for
while the change was at first an individual one, it spread so
rapidly that soon it embraced the people as a whole. Moses
was one man, but he was able to matte JEHOVAH a reality to
all his people.
Fourth. The final Theology of the Hebrew people was a
natural outgrowth of the final idea of JEHOVAH, coupled with
the National development, and testifies to the strong influence
of environment, as well as to the bitter experiences through
which the people were called to pass.
Fifth. The ideal embodied in the name JEHOVAH has
broadened and enlarged during each century since first the
Name was given at the Burning Bush, and each century has
had some part in shaping the final concept and has also
contributed something of value to it drawn from its own
experience.
Sixth. The Masonic use of the Name has been helpful to the
enlargement of the concept, in that it has made the moral
attributes prominent in all its work, and has sought to develop
the spiritual side of men through the emphasis which it places
upon the duty of worship and service, as well as by the
stimulus which it gives to the study of the Divine character as
exhibited in the Universe.
Seventh. The present Masonic use of the Name is
meaningless if there be and departure from the homage
which the principles of Masonry inculcates, and the use of the
Great Light is an emphatic declaration that Masonry
recognizes righteousness as the source of its power and the
assurance of its continuance and prosperity, and that the
protection of the Most High is given in answer to the prayer of
faith, which itself is consequent upon a high ideal of the Divine
Nature.- El Q:.H:. Fernando loria comenta: TRABAJO DE COMPAÑERO MASON
https://groups.google.com/forum/#!topic/secreto-masonico/jwlZyWLx4BM
QQ:.HH:.
Antes que nada pedirles vuestra tolerancia y disculpen mi atrevimiento, mi nombre es Fernando Loria vivo en el valle de La Paz - Bolivia. Han pasado casi 2 años desde mi iniciación y recientemente fui ascendido al grado de Compañero.
Para mí el ser masón y trabajar semana a semana en mi taller ha llenado un vacío muy grande que tenía dentro de mí, y me está ayudando a integrar ciertos aspectos de mi vida que antes no conocía.
Después de empezar a entender los símbolos de nuestra orden y vivir la fraternidad de mis hermanos me he quedado deslumbrado y apasionado a la vez para seguir trabajando.
Comentarles que para este siguiente mes de septiembre se me ha asignado mi primer trabajo masónico en el grado de compañero el mismo titula “El objeto del grado de compañero”, y para serles sincero QQ:.HH:. aún no sé cómo empezar. Estaría muy agradecido y honrado en caso acepten guiarme y me puedan ayudar con algunos lineamientos para poder elaborar el trabajo para mi taller.
Reciban un sincero T:.A:.F:.
Fernando https://groups.google.com/forum/#!topic/secreto-masonico/jwlZyWLx4BM 
Jesus Jasso Morin compartió un enlace a través de Carlos Loret de Mola.
Jesus Jasso Morin compartió el video de Bucksnot.
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jueves, 22 de agosto de 2013
Masonería Agosto 22 - TOIU-7854-k - Secreto Masonico
Masonería Agosto 22 - TOIU-7854-k - Secreto Masonico
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