March,1950
Contents
Freemasonry and the Roman Catholic Church ALLISTER JOHN McKOWEN, F.P.S.
FROM OUR MAIL BAG Pennsylvania Masonic Library
AN ADDRESS TO THE YOUNG LODGE OFFICER THE PILLARS OF THE PORCH
THE INDIVIDUAL AND MASONRY Books Received
The Philalethes Society
News
THE WAY TO A FULL LIFE
Freemasonry and the Roman Catholic Church
By Alphonse Cerza, M.P.S., Chicago, Illinois
ON APRIL 28, 1738, Pope Clement XII issued the first Papal Bull against Freemasonry. Although this was the first formal declaration of the Roman Catholic Church against Freemasonry, this church has always opposed "free associations" or organizations in which the members make their own rules and are not subservient to this church. This first Papal Bull against Freemasonry was issued as the result of a number of things including the following: the publication of Anderson's Constitutions, the success of the Masons after the organization of the Grand Lodge of England in 1717, and the opening of an English lodge in Rome in the year 1735. This lodge in Rome was closed by the Inquisition on August 20, 1737.
The following principal Papal Bulls have been issued since 1738:
Benedict XIV, on May 17, 1751;
Pius VII, on September 13, 1821;
Leo XII, on March 13, 1825;
Pius VIII, on May 21, 1829;
Gregory XVI, on August 15, 1832;
Pius IX, on November 9, 1846;
Leo XIII, on April 20, 1884.
The only Papal Bulls we will consider here are the first and the last; because the first sets the pattern for the subsequent Bulls and the last one because it is the longest and most complete of them all.
Summary of Papal Bulls
The Papal Bull issued by Lope Clement XII may be summarized as follows:
We condemn the Society called Freemasonry under the pain of excommunication in order that orthodox religion may be best preserved and the dangers of disturbances may be repelled. These Freemasons are increasing in strength daily; these men of every religion and sect are associating themselves in close bonds in accordance with rules framed by themselves; and they are binding themselves by a stringent oath upon the Sacred Volume to keep secret what occurs in their meetings. These secret meetings arouse our suspicion and being taught by the divine word that it is our duty to protect the hearts of the simple we therefore condemn these societies. The faithful are directed to oppose Freemasonry and the penalty of excommunication is imposed upon the violators. The Inquisition is directed to enforce the decree and, if need be, to enlist the aid of the civil authorities in its enforcement.
At this point let it be noted that the penalty of excommunication is not the only one that may be imposed by the Roman Catholic Church upon its members; nor is it restricted to such punishment as: expulsion from the church, imposition of special prayers, or religious sanctions. In countries where the Roman Catholic Church has succeeded in combining the rule of the State and the Church the following punishments have been imposed under the sentence of excommunication: burning at the stake, imprisonment, banishment from the country, confiscation of one's property, sentencing one to remain separated from his family, and prohibiting one's friends from communicating with him.
The last important Papal Bull was issued by Pope Leo XllI on April 20, 1884, and may be summarized as follows:
The Human Race is divided into two groups: (1), the Church of Jesus Christ, which fights for truth and virtue, and (2), the kingdom of Satan. Both of these groups are constantly fighting against each other. It is our duty to call attention that the Masonic Sect is established against law and honesty and is therefore a danger to Christianity and society. Although this organization has been prohibited by the Church for a century and a half, and also by many rulers it has grown and it appears to be the only dominant power. We call attention to the following characteristics of the organization: men of all religions, races, and creeds meet together in secret meetings, take an oath that they will not expose their doctrines; because they meet thus in secret it is contrary to honesty and natural justice. The organization believes in the principle of naturalists, they deny that anything has been revealed by God, and admit not religious dogma or truth. These members are free to do as they like and preach the separation of Church and State. They are left free to attack the Roman Catholic Church, and her divine privileges are not respected. The Masons wage war against the Pope and the exercise of any civil power by him. By permitting men of every religion to join the lodges they encourage religious indifference and thereby bring about the destruction of all religion. Freemasons believe that marriage is a civil contract that can be broken at will, that their children shall not receive religious instruction, that their children shall be educated not by Catholic Priests, that the people are sovereign, that Church and State should be separate. The following should be done to destroy Freemasonry: all members are to join in upholding the attitude of the Church and to cooperate in destroying the organization; that sermons and writings be spread everywhere to stop them; that the members join church organizations rather than the lodges; educate their children so that they will not join any organization without the consent of their parents or a priest.
Summary of Objections
The objections of the Roman Catholic Church to Freemasonry, as expressed by these Papal Bulls, may be classified as follows:
1. Freemasonry is a secret society, its members take secret oaths, and they meet in secret.
2. Freemasonry preaches naturalism.
3. Freemasonry teaches the separation of Church and State.
4. Masons are left free to attack the Roman Catholic Church and thereby encourage religious indifference.
5. Freemasonry believes in democracy, that marriage is a civil contract, and that children should be taught by the State.
The Objections Considered
Let us now consider each of the above objections in the order listed.
1. Freemasonry is NOT a secret society.
The term "secret society" is customarily used to describe an organization that keeps its existence a secret and its members do not readily admit their membership. The aims and purposes of such groups are usually bad and in many cases even the members do not know each other and try not to learn about their fellow-members for reasons that are obvious.
Freemasonry does not keep its existence a secret; it maintains large temples on busy thoroughfares, the lodge meetings are not kept a secret, many of its functions are open to the public, it maintains many public buildings such as hospitals, orphanages, old people's homes, etc., and all its activities are matters of public knowledge, with the exception of private meetings. The members are not ashamed to declare their membership, many wear jewelry with the Masonic emblem, and most members are eager to meet other members. Consequently, there can be no merit to the objection just stated. Furthermore, this objection loses its real significance when one considers that the Jesuit Order (and many others within the Roman Catholic Church) meet in secret and are not open to all members of the faith.
The objection that Masons take secret oaths is not entitled to much weight unless it is an oath to do evil. Nowhere does the Roman Catholic Church make any specific charge against Freemasonry in doing anything or encouraging anything bad or illegal. The mere taking of a secret oath in itself is no valid objection, otherwise the Roman Catholic Church would be finding fault with its own practices. For example, a solemn oath binds the eleven Cardinals of the Roman Catholic Congregation of the Holy Office and its staff not to disclose any discussion that goes on at the meetings under penalty of excommunication. The Jesuits and other Roman Catholic organizations also take secret oaths. There is, for example, a well-known Roman Catholic fraternity that meets in secret, the members take a secret oath, and it has a secret ritual. There is no difference between this organization and Freemasonry except one. Freemasonry does not permit the Roman Catholic Church to control it, nor require that its members be Roman Catholic, or that the members perform religious duties in this one church regularly as a requirement for a continuance of membership. This Roman Catholic Fraternity supports this church in every way possible, and in recent years has even been used as an instrument of Roman Catholic propaganda.
It is worthy of note that the Papal Bulls have not been able to point out specifically to any act or acts of Freemasonry which are against the welfare of humanity. Its opposition is directed against the basic principles of Freemasonry as opposed to the basic principles of this church.
2. Freemasonry does NOT preach naturalism. Although the term "naturalist" in a broad sense means one who believes that art and literature should conform to nature, one who adheres to the natural sciences, or one who believes that religious truth is derived from nature, there can be little doubt that Pope Leo XIII meant to use the term in the sense that the word "scientist" is used today. He states that "it is the principle of naturalists . . . that human nature and human reason in everything must be our teacher and our guide." and he complained bitterly that naturalists "do not allow any teacher to be believed on his official authority" and "her divine privileges are not respected." The Roman Catholic church throughout its history has opposed the findings of the scientists, especially when these findings were contrary to the views expressed by the church.
Freemasonry takes no stand whatsoever on religion, as such; it does not preach naturalism or any other view. It does, however, preach that each person should be free to worship God as he wishes; and no supreme religious authority is urged upon its members. It has no law or regulation directed against the beliefs of this church or any other church. One who is familiar with the workings of the Roman Catholic Church can readily understand why it is against the scientific search for facts and the ascertainment of truth. Was this not the church that persecuted Galileo?
This objection of the Roman Catholic Church when properly considered may be seen as a reason in favor of Freemasonry, especially in modern society. What we need is more freedom of thought, action and religion. The recent War has taught us the bitter lesson that an authoritative state does not make the best kind of world for the many. By the same token, the authoritative religion does not make for the best kind of religion for mankind.
3. Freemasonry DOES believe in the separation of church and state.
History has shown that when the church and state are not separated the civil power is used to force the people to believe in the religion approved by the state. This brings about a prohibition of freedom of thought, freedom of religion, freedom of speech, and freedom of the press. The separation of church and state is one of the fundamental principles of the American way of life. There can be little question that this basic principle is the one thing that has caused the other freedoms to continue to exist in America.
The Roman Catholic Church in stating this an objection to Freemasonry is merely applying one of its general principles to a specific organization. This church has always been against the separation of church and state because the application of the rule that the two should be separate emasculates the power of enforcement. This church is desirous of combining the two forces in order that its religious beliefs may be enforced with the strong physical arm of the law, and that the taxes collected from the believers and non-believers may be used to support its religious establishments.
This is no real objection to Freemasonry, but rather a good and valid reason for any modern, free thinking person to support Freemasonry.
4. Masons do NOT encourage religious indifference.
One of the main requirements for membership in a Masonic lodge is that the members believe in God. Many parts of the ritual teach reverence to God; the Bible is displayed in every lodge in Christian countries; and the sacred book of the particular place is an integral part of a lodge in other countries. Religion has as its sole purpose the teaching of the worship of God, the explanation of its particular tenets, and to help its members to find the true God. When a particular religion goes beyond this sphere of activity it takes on the character of a political organization. There is much evidence that the Roman Catholic Church goes far beyond the scope of a religious group. One of the things that Freemasonry teaches is that its members should be religious. But in the eyes of the Roman Catholic Church, this is not enough; in order to meet the approval of this church, an organization must go one step further and must endorse this church and condemn all others. Freemasonry is determined in its view that its members must believe in God, and it is equally determined that these same members shall be free to select their own religion.
When the Roman Catholic Church says that Masons are left free to attack this church it merely means that the mere lack of a specific prohibition against opposing this church must, of necessity, mean that the members will take it for granted that they can attack the church. Every Mason knows that there is nothing in Freemasonry that imposes a duty on them to attack any church. To the contrary, every Mason is taught that while he is free to follow his own religion he must also respect the religion of other men. This church, on the other hand, does not recognize any such thing as religious tolerance or neutrality; it believes that one who is neutral must be opposed to the church, as a matter of course.
5. Freemasonry DOES believe in democracy; that marriage is both a civil and religious contract, and that children should be taught by the state.
The Roman Catholic Church on general principles is opposed to democracy, civil marriages, and the teaching of children by others than Roman Catholics. The mention of these matters in connection with Freemasonry is merely in accord with the general view of this church. In order to understand this attitude one must recognize that the Roman Catholic Church takes the position that it is the duly appointed power on earth to regulate the lives, government and morale of all men. It is a totalitarian institution in which even its members have no voice in its management or policies; the rules are announced by the Pope and the members have no right to object or to complain. The church takes the position that the people have neither the desire to rule themselves nor are they qualified. Freemasonry, on the other hand, preaches that all men are equal and that the majority should govern.
Insofar as the institution of marriage is concerned, Freemasonry has never taken any stand whatsoever. The members are at liberty as they see fit on this subject. The majority believe in obeying the law of the country where they reside and adopt the prevailing view in society today that marriage is both a civil and religious contract.
The Roman Catholic Church has always sought to control the education of children for selfish reasons. This church knows that if it can mold that child's mind, the individual can be made a life-long Roman Catholic. Their discipline is so strong that once trained in childhood under the guidance of the Church the mind is no longer free to consider other religions or to entertain views other than those held by the church.
The guiding principle of Roman Catholicism is not freedom to think, to study, to inquire, to speak, but, on the contrary, that its members should listen to the voice of the church and believe without question. When this church speaks to its members it claims to be the final authority in all matters and it does not tolerate opposition of any kind. If this claimed authority were restricted to the field of religion one could not complain because each church has the right to preach to its members on matters of religion. But when this voice of alleged supreme authority professes to speak to all men on matters of religion, marriage, government, public morals, and education one must give heed and consider that this church has other than religious intentions and is seeking to impose its authoritative or totalitarian organization over all men.
Conclusion
There can be no question that the objections raised by the Roman Catholic Church to Freemasonry are merely the application of its general views to a specific organization. This church cannot point to any specific rule, view, or act of the Masonic Fraternity in support of its view that Freemasonry is opposed to this church or any other church. It is true that many of the principles of Freemasonry are contrary to the views of this church, but this comes about because of the general principles of the respective institutions. The Roman Catholic Church has issued specific pronouncements against Freemasonry; but Freemasonry has never made any declaration against any religion. Freemasonry believes that all men are created equal and on the same level, while the Roman Catholic Church believes that all men are not created equal. In a free world both should be permitted to exist side by side. Unfortunately the Roman Catholic Church would like to see all opposition and contrary views removed from the scene. This is in full accord with its historic role in ruthlessly destroying all opponents when it has the power to do so.
Freemasonry, on the other hand, is a free association which is religious in character, but nonsectarian and non-political. It preaches the Fatherhood of God and the Brotherhood of Man. It represents all that has been deemed good for most men throughout the ages: freedom of every sort.
References for Further Study
"Freemasonry and Roman Catholicism." by H.L. Haywood. (The Masonic History Company, Chicago, Illinois)
"The Evolution of Freemasonry," by D.D. Darrah (pp. 259-278, 1920 edition; The Masonic Publishing Company, Bloomington, Illinois).
"American Freedom and Catholic Power," by Paul Blanshard. (The Beacon Press, Boston, Massachusetts).
"Encyclopedia of Freemasonry," by Albert G. Mackey. (1929 edition; Volume 2, pp. 864-869; The Masonic History Company, Chicago, Illinois).
"Gould's History of Freemasonry," by Robert Freke Gould; Volume 3, pp. 244-245; 1936 Edition, (The Masonic History Company, Chicago, Illinois).
----o----
Brother McKowen was born at Des Moines, Iowa, on November 1, 1902. His home at that time was a brick flat which later served as building for the Park Avenue Grade School. After graduation from this very school, he entered the East High School of Des Moines, in 1915, but was obliged to quit during World War I to work at farming until 1918, thereafter starting in the printing trades at the "Register and Tribune."
In 1921 he re-entered High School, graduating in June, 1924. At the close of that year, he came to California and found work in the mailing departments of all the Metropolitan newspapers and job shops. He enrolled in the Los Angeles University Evening Law School and took extension courses in salesmanship and journalism. On May 6, 1925, he married Dorothy L. Driesslein, a former Des Moines girl, who, incidentally, inspired his coming to California. They have three children: Richard H. and John Allister, both members of the Order of DeMolay, and Elizabeth Ann, a Rainbow Girl and Job's Daughter.
In 1927, Brother McKowen launched his own business and made rapid progress. At the present time he is a Direct Mail and Advertising Counselor, located at 7400 Avalon Boulevard, Los Angeles 3, California, and employs more than fifty people. Since 1941 he has been publisher of "Masonic Historiology," a weekly paper of large circulation, here and abroad. It has following in its 'masthead': "Our Object is not so much to get more men into Masonry, as to get more Masonry into Men"; also: "Our Policy is strictly the dissemination of Masonic historical and educational facts. We will carry no advertising and will live on subscriptions only."
Though disqualified to serve in the Armed Forces during World War II, he received recognition from Brother Governor Earl Warren, Past Grand Master of California, for his services in the California State Guard until after V-J Day.
Our Brother has been as active in Freemasonry as he has in the business world. Receiving the light by which Masons work in Bellflower Lodge No. 523, F. & A. M., of Bellflower, California, on February 27, 1935, he served as its Wor. Master during 1940. He is a Life Member of Signet Chapter No. 57, R.A.M., Los Angeles; Bellflower Chapter No. 397, O.E.S., and a Past Patron; Ancient Egyptian Order of Sciots No. 43, Long Beach; Ancient Accepted Scottish Rite, Los Angeles, and Al Malaikah Temple, A.A.O.N.M.S., Los Angeles. He is also a Member of the Past Masters Association, of Los Angeles; the Masonic Library of Southern California; Zerrubbabel Key, Order of DeMolay; and Grand Cross of Colors, Rainbow for Girls. He is Dad Advisor of the local Chapter of DeMolay, Jobs Daughters, and Rainbow for Girls. In 1941, he was elected to membership in the Philalethes Society upon the recommendation of the late Brother Cyrus F. Willard, F.P.S., and honored with a FELLOWSHIP in 1945, upon the suggestion of Brother Walter A. Quincke, F.P.S. Since 1946, on the death of Brother Silas H. Shepherd, F.P.S., he has served as a member of the Executive Committee and ably fulfilled the duties of Secretary-Treasurer.
We are indeed proud to present our Brother to our Fellows and Members.
L.E.W.
----o----
(Introductory Note. - This letter was written by Brother Sergio G. Parodi, M.P.S., of Santiago, Chili, the Grand Executive Secretary of the Inter-American Conference of Symbolic Freemasonry, to Brother Lucio M. Gil, M.P.S., of Mexico City, the Grand Master (in exile) of the Grand Orient of Spain. Translated from the Portuguese by Brother I. S Galindo, M.P.S. - The Editor).
Illustrious and dear Brother:
This office was pleased, a few days ago, to receive the Spanish Flag that you have presented in the name of the Grand Lodge of Spain (in exile), and ascribes to your beautiful gift a lofty symbolic meaning, full of lessons that speak to us of past experiences and of imperative goals pointing toward the future.
That Flag waved proudly in the peak hours of the Spanish Republic, and was covered with glory in Madrid, Valencia, Asturias, Alicante, Barcelona, and through all the immensity of your battlefields. It was borne with manly courage, even at the moment the Fascist lead stilled forever the heart that defended it so loyally and lovingly.
It is saturated with the blood of thousands of our brothers martyred whose last look was fastened on that hope of Justice, Freedom and Democracy it so nobly represents. It speaks to us of the heroic gest of your Civil War where Republicans and Freemasons dug the first trenches for the defense of assailed Democracy in the world. It reminds us of international compromises that were paid and are still being paid at a very high price. It brings to mind the painful, virile and stubborn struggle of the proud Spanish people to arrive, some day, at the goal of their total emancipation from those who, through all history, have tried to dominate her. This Flag will preside, from her high place, the work of this office, whose principal ideal is universal brotherhood.
It will be the best reminding symbol of the eternity of the ideals whose expression is now dormant in the Motherland and of which you are the sacred repository under the wide shelter that you receive from the generous and free land of Mexico, where the last standard flies proudly, ably sustained by the strong tie of Spanish Freemasons.
With a fraternal embrace for you, through whom I salute your Grand Body, I repeat my sentiments of loyalty as your friend and Brother.
----o----
Many people seem to think that temperance has but one meaning. But temperance in Freemasonry has many meanings and applications, and one of the most forceful is temperance of the tongue. Freemasons are expected to observe due temperance of the tongue, particularly when speaking of and to their fellow members of the Craft.
----o----
In the big heart of a true Mason there is no caste, but that which is born of true manhood; no sovereignty but that which willingly begets service; great because lowly, strong because faithful, invincible because patient. - W.E. Kuhn.
----o----
Library of the Grand Lodge, Free and Accepted Masons of Pennsylvania - General View
THE ARCHITECTURE, as well as the style of decoration of the Library of the Grand Lodge, F. & A. M., of Pennsylvania, located in the Masonic Temple, Broad and Filbert Streets, Philadelphia, Pennsylvania, is the intricate Byzantine the same motive also forms the border of the mosaic pavement.
The columns supporting the ceiling have fluted shafts, with capitals of the bold Corinthian type. The ceiling is divided into sixty-six oblong coffers.
The purpose of this Hall as a Library, and the virtues derived from education, are illustrated by the inscriptions on the frieze and the twenty allegorical figures. In the frieze beneath the cornice of the ceiling are the following Latin texts: "Quodcumque facere potest manus tua, instanter operare; quia nec opus, nec ratio, nec sapientia, nec scientia erunt apud inferos, quo tu properas." - Ecclesiastes, Chapter IX:10. (Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest).
"Sola perpetuo magent, subjecta nulli, mentis atque animi bona." - Seneca, Oct. 548. (The virtues of the mind and soul, subject to no one, alone remain forever) .
"Viamque insiste domandi, dum faciles animi juvenum, dum mobilis aetas." - Vergilius, G. iii. 164. (Begin early the course of education, while the mind is pliant and age is flexible).
On the north wall are pictured the departments of human knowledge.
Medicine. - Aesculapius, the old Greek physician, sits teaching the science of medicine to coming generations.
Philosophy rests with her hand to her brow, trying to fathom the riddle propounded by the Sphinx.
Poetry. A young poetess gazing abstractly, seeking for the fitting weld to write upon her scroll.
History. (Memory) An old chronicler searching in the Book of History for the records of a bygone time.
Astronomy is typified by the first astronomers, the Persian and the Arab, measuring the distance of the stars on the celestial globe.
Mathematics stands musing upon the geometric principles of the triangle in his hand.
On the south avail ale figures typifying the source of natural happiness.
Charity Riving drink to a wounded soldier supported on the arm of his comrade.
Peace, with the green branch, signifying plentiful crops, and the happy child at her knee, yet wearing the helmet and holding the sword, in order that she may defend and preserve these blessings.
Industry, holding the cog-wheel of the mechanic arts, and keeping the woodman's axe beside her.
Internal Trade, typified by the Oriental merchant displaying his costly wares, the jar, the jewel-casket, and the necklace of pearls.
International Commerce, with the anchor resting near her, considering the model of a vessel
Reflection (Meditation), gazing upon the human skull as the most serious of all the problems of the world with which men have to deal.
On the east and west walls, are types of the ancient cities from which learning and culture have been handed down to us.
East Wall
Rome sits erect and ready, with helmet and spear and shield. Her foot is on the globe, in token that she rules the world. Beside her is the image of the Goddess of Victory, with the crown of triumph, but with wings to pass quickly away.
Alexandria, founded and named by the Greek conqueror, Alexander the Great, whose bust is seen in the background. The elaborate costume and the Cleopatra-like features of the figure point to Oriental luxury, while the book she holds reminds the observer that once the greatest library in the world was gathered at Alexandria.
Corinth, seated upon the Corinthian capital, which was first conceived in her city; behind her, in token of her art and poetry, the winged horse Pegasus, who was supposed to carry thoughts upward to the heavens. She holds the laurel-branch with which to crown the athlete who was victorious at the Isthmian Games, held near by in the plain.
Athens, symbolized by the goddess Minerva, who lent her divine wisdom to the guidance of the city. Her signs are the owl, the breastplate, and the Gorgon shield, which turned the beholder into stone. In the background is seen the statue of a philosophers in token that the city of Athens was "Mother of art and eloquence."
West Wall
Byzantium, successor and heir of Rome, holding the orb and scepter of empire, but, unlike her mother, proud, luxurious, and unwatchful, so that power must pass quickly from her hands into those of the young and vigorous races of Europe.
Ravenna, the Gothic imperial city, which gladly received and disseminated in Italy the learning of the perishing Byzantine empire. Her costume has a depth of Oriental color, and is rich with the jewels of learning. She wears the crown of authority, and holds the horn of plenty, in token that her teaching will bear fruit to remote ages.
In the other division of the western wall, over the entrance, are symbols of the two great qualities enjoined by the principles of Masonry namely:
Fidelity is represented holding in one hand a wand twined with the unchanging ivy, and clasping with the other a branch of evergreen. She is guarded by a St. Bernard dog, one of the breed that has been trained to search for perishing travellers in the Alpine snows.
Virtue, a female figure, holds the shield of Purity and the sword of Courage, while beside her crouches the lion of Fortitude and Strength of character.
Ceiling
In the decoration of the ceiling the Masonic idea, the age and universality of the Masonic Fraternity, are prominently indicated. In each of the middle coffers is one of the signs derived from the works of the ancient stonecutters, and in the two outer, next to the north and south walls, are placed elaborate designs taken from the coat-of-arms, ancient and model no of various Masonic bodies.
Panels Above the North Wall Beginning West
Taken from Seal of the Grand Lodge of Pennsylvania.
Arms of the Free Masons, from the Gateshead Charter, 1671 (English)
Taken from Seal of the Grand Lodge of North Carolina.
The old Seal of the Grand Lodge of Pennsylvania, together with the Arms of State.
Taken from Seal of the Grand Royal Arch Chapter of Massachusetts.
Arms of the Stone Masons at Strassburg, 1725.
Taken from Seal of the Grand Royal Arch Chapter of Maine.
The Arms of the Most Ancient and Honorable Fraternity of Free and Accepted Masons, "Ancients" Grand Lodge of England.
Taken from Seal of the Grand Lodge of British Columbia.
Arms of the Sculptures or Marblers, from the Gateshead Charter, 1671.
Taken from Seal of the Grand Royal Arch Chapter of the District of Columbia
Panels Above South Wall Beginning East
Taken from Seal of the Grand Lodge of New Hampshire.
Arms granted to the Carpenters' Company of London, sixth Edward IV, 1466.
Taken from Seal of the Grand Council of the State of Iowa.
Seal of the Grand Lodge of Germany (Berlin), with Arms of Germany.
Taken from Seal of the Grand Lodge of Alabama.
Arms of the Grand Lodge of Scotland.
Taken from Seal of the Grand Royal Arch Chapter of Vermont
Arms granted to the Masons' Company of London, twelfth Edward IV, 1472.
Taken from Seal of the Grand Holy Royal Arch Chapter of Pennsylvania.
Grand lodge of England, Arms of the "Moderns."
Taken from Seal of the Grand Royal Arch Chapter of Rhode Island.
The Library and Museum
The Grand Lodge Library is fitted with solid walnut bookcases, show cases, and reading tables, on which are displayed Masonic and current magazines for use of the members. Its archives contain a great store-house of Masonic lore, consisting of a large collection of Masonic and historical volumes and pamphlets.
The Museum is adjacent to the Library, and was installed at the eastern end of the main corridor, by permission of the Grand Master, under the direction of the Committee on Library, in 1907.
The design is in perfect harmony with the style of architecture and decoration of the corridor. Six fine wall cases and four floor cases are in place, where may be seen copies of rare Masonic books, manuscripts, Masonic pitchers, jewels, medals and insignia of every description from all parts of the world.
In the alcove, in a frame under glass, is the Washington Masonic Apron, embroidered by Madame Lafayette, presented August, 1784, by Brother General Lafayette to Brother General Washington; presented October 26, 1816, by the legatees of Brother Washington to the Washington Benevolent Society of Pennsylvania; presented July 3, 1829, by the Washington Benevolent Society to the Right Worshipful Grand Lodge, F. & A.M., of Pennsylvania.
There is also a framed copy of the Masonic portrait of Brother Washington, painted by Miss Fanny Burke from the original pastel portrait from life by William Williams, Philadelphia, September, 1794, painted at the request of Alexandria Lodge No. 39, Ancient York Masons, warranted by the grand Lodge of Pennsylvania, February 3, 1783, now the Alexandria-Washington Lodge No. 22, A.F. & A.M., of Virginia.
Brother William John Paterson (M.P.S.) is the Librarian and Curator.
----o----
AN ADDRESS TO THE YOUNG LODGE OFFICER
By G. Reeves-Brown, P.A.G.D.C. (England); D.G.Sec. (Punjab)
(Introductory Note. - The following article was first published in the "Punjab Masonic Calendar and Year Book," for 1935-36, and later republished in the "S. A. Freemason," and "Masonic Journal and World of South Africa." The address is intended to place before the brother fortunate enough to be appointed to office in his Lodge a viewpoint on his responsibilities which may perhaps have escaped his notice. - The Editor).
FREEMASONRY is a Society which by means of its many lodges scattered over the four quarters of the globe is having a more far-reaching effect in the civilized world than we sometimes imagine. We are progressing slowly but surely towards the day when Freemasonry in the fulfillment of its destiny will play a very big part in guiding public thought and along the lines of the high ideals of moral and social excellence which it endeavors to teach. English-speaking Freemasonry has outlived many institutions of a some what similar character and is so well founded today that if the Landmarks on which it rests are kept secure we can look forward to a steady advance and a growing influence.
Now the chain of Masonry which engirdles the world is composed of many links. These links vary in brightness and strength, and the failure of any to hold together can have disastrous effects on the whole chain.
The links are represented by the individual lodges, which are composed of men who meet together not merely as a loosely-knit body of casual acquaintances, but as a body of men bound together by close ties of brotherhood and pledged to the practice of the ideals which our Order teaches, and so one can see that the strength of the link depends as much on the individual as the lodge itself.
It is right and proper that all brethren with natural ability to perform the duties of office in lodge should aspire to office rank, but let that aspiration come from the desire to serve the lodge and the Craft, and not merely from a desire of personal advancement.
In one of our higher degrees we have the words. "The further you advance in Freemasonry and the higher the rank to which you are elevated, the more important are the duties and the greater the services expected of you," and a realization of this is called for from each office-holder.
It is of great importance that you now take a serious interest in Masonic matters other than your book of ritual, for it is now that you should further prepare yourself for higher office, so that when, in due time, you reach the Oriental Chair, you can respond in all sincerity to the inspiring address which will be recited to you on that happy occasion and can feel in a position to advise and instruct your brethren.
Delve into the history of the Craft during the past 250 years, read of its development from the momentous meeting of the four lodges in a London tavern to the present day and realize all that your forebears have done in the past to hand on to you the glorious heritage which you now possess.
Appreciate the courage and high ideals of those few men who in the early days of the 1700's, in an age when religion counted for little, when loose living was openly applauded and benevolence and charity were ridiculed and the humanitarian termed a crank, when bigotry and intolerance prevailed, dared to stand out against these abuses and by formulating our Ancient Charges established a code of moral and social conduct which sets the standard today.
In an age when it took courage to be religious and of high moral character, Freemasonry set an example by confirming the old Landmarks of the Craft, chief of which may be said to be a firm and sure belief in the G.A.O.T.U., the Volume of Sacred Law, and a belief in a future life, temperance in all things and charity to all men. Such were the Landmarks then and such they are today, and you, Brother Officer, in your present position should be, by the example of your own conduct, maintaining them in your own lodge.
The Charge of the Master, given at all Installation meetings, reminds us that our responsibility to maintain the honor and reputation of the Craft accompanies us out of lodge as in it so that we may "prove to the world the happy and beneficial effects of our ancient Institution.''
One of the striking characteristics of Masonry is that it includes in its ranks men from every station in life, all built in different moulds and with different individualities. Some have joined our ranks with probably mistaken ideas concerning our Craft. A few from unworthy motives, hoping and expecting personal gain and pecuniary advantage from membership, or may be expecting nothing more than the social pleasure of an ordinary club. If any such be in your lodge it will be your duty to endeavor to direct their thoughts to the deeper and more serious aspect of Freemasonry.
Remind them that Freemasonry demands service - service to the Craft, to the lodge, and to the brethren. It demands the development of a benevolent and generous nature, a ready response to the calls of Charity, and a cheerful recognition of the opportunities given them in the time of their prosperity of assisting those who have fallen by the way.
Thus, Brother Officer, you in your little niche will be doing your bit towards the burnishing and strengthening of the link in the Masonic chain which bears your lodge's name. Let me remind you that your assiduity should be commensurate with your progress. Strive to fit yourself for advancement in due time to the highest office in various degrees in Freemasonry which may be within your compass, but keep in mind the important consideration, not, "how far have you progressed in Freemasonry?", but "how far has Masonry progressed in you?"
You may call it by any term you please, but Masonic effort is investment, and reward of Masonic effort is character. You may have wealth and put your money into investment, but no investment will pay you greater dividends than Freemasonry if you make Masonic effort to build character!
----o----
By Frank Skelton, M.P.S., Montreal, Quebec, Canada
WHEN ONE stops to count the number of places in our ritual where the pillars of the porch are mentioned, one cannot help but wonder what is the purpose of this seeming repetition. When we are told further that their names are highly prized among Masons, and we are given the trouble of spelling rather than halving or syllabizing, we wonder why. The Preston lecture explanation is neither sufficient nor plausible enough to satisfy our wonder. The unsatisfactory triteness becomes more irksome, when we are given an indication of depth of meaning in one of the Capitular Degrees, by the casual mention of the great Kabbalist's Ezekiel's quotation: "Mark well the entering in of the house with every going forth of the sanctuary."
By association of ideas, the thought of Ezekiel as a Kabbalist, the thought of his guarded reference to the pillars, and the thought of Capitular Masonry on whose medal is inscribed: 'Nil nisi clavis deest' (Nothing but the key is missing), all leads to the hypothesis that perhaps the true significance of the pillars is the missing key, and that the key is Kabbalistic.
If ever there was a Masonic hierarchy, who could and would deliver such a key to the worthy, it certainly does not exist today. In fact, we students of the Philalethes Society constitute the nucleus of such a body, and with that thought in mind I frankly desire to place before you the facts I have gathered that lend to the support of the hypothesis.
The confusing descriptions of the pillars shown in Kings, Chronicles and Jeremiah are perhaps wilful distortions. To support this assertion, let me call to your attention that the Septuagint version of the Bible was given grudgingly and hesitantly to Ptolemy, by the Sanhedrin, through the intercession of Eleazar. The High Priest Eleazar was persuaded to grant Ptolemy's request - tantamount to a command - by the freeing of certain Jewish slaves and by an appeal to his national pride - for would it not be a dishonor to the Jewish nation not to have copies of their sacred scriptures in the famous library at Alexandria? The Greek translation requested was difficult to procure, not because of lack of capable translators, but because it was a received opinion among the Jews that God severely punished those who dared to translate the sacred books into vulgar tongues. The Talmud reports that Jonathan, on the issuance of his Chaldaic paraphrase of the sacred scriptures, was severely reprimanded by a voice from Heaven for having dared to reveal to men the secrets of God. Faced with the request, the Sanhedrin were placed in the dilemma of flouting the religious law which prohibited the divulgation of divine mysteries or else of displeasing Ptolemy. They were not sons of Solomon for nothing, for in their deliberations they learned that their scriptures consisted of body and spirit - 'body' meaning the material sense of the Hebrew language, and 'spirit' meaning the spiritual sense, that Lost Word so deplored by the vulgar It was decided that by giving the body of their scriptures they were able to obey their civil rulers; by keeping the spirit they were able to obey their consciences. Further to shield themselves from the reproach of profanation, they used the Samaritan texts every time the Hebrew was not sufficiently obscure in itself. As an example of obscurity, consider Amos IX, 1 ". . . Smite the lintel of the door that the posts may shake." The Hebrew reads not "lintel" but chapiter, and chapiter does not mean a pommel or a globe, but an artificial pomegranate. In this quotation, Amos is referring to the Pillars of the Porch, and means: 'deprive the Hebrews of the fruit of their secret knowledge.'
I will leave the tangled descriptions of the Pillars in the Bible to the crossword puzzle enthusiasts, and will give them the necessary indications by mentioning that they can find them in I Kings, VII, 13 seq.; II Kings, XXV, 13 seq.; II Chronicles III, 135 seq.; II Chronicles IV, 12, and in Jeremiah LII, 17. Josephus mentions them in his Antiquities, but he is not a Hebrew authority, for it is rumored that he did not understand the language. Further indications are that Kings is attributed to Jeremiah, a priest and a Kabbalist; and that Chronicles is attributed to Ezra, an erudite profane, a governor of Israel after the captivity. Should they be inclined to the opinions of the fundamentalists, let them remember that at the dawn of Christianity, the Rabbis publicly declared that the Septuagint version of the Bible was false, and that the Hellenizing of their scriptures was a disaster more baneful to Israel than the worship of the golden calf; and that the Talmud records that a mourning period of three days was instituted to atone for the error.
We may look for clearer descriptions of the Pillars elsewhere than the Bible. In the year 1861, Eliphas Levi (Abbe Louis Constants a Mason, confided manuscript lessons on the Kabbalah to his disciple Baron Spedaliere. The latter, on the death of his master, entered occult circles, and communicated the lessons only to initiates of high degree. The lessons became public only in 1916 when a great part of the library of a distinguished occulist was sold. In this manuscript, entitled "Les Mysteres de la Kabbale," we find a most enlightening description of the Pillars of the Porch. Levi was an accomplished Hebrew scholar, and a genuine initiate of the oral tradition known as the Kabbalah. Two of Levi's illustrations are particularly revealing. The Lily work is a single large lotus lily. The pomegranates and set work are a single large pomegranate having net work upon it and in each mesh of the network is placed a small pomegranate. Around the shaft is the wreathen work consisting of alternate pomegranates and lilies, and at the head of the shaft are the two rows of pomegranates. The Bible accounts now fall into place, with this reconstruction, and our fanciful tracing board designs look foolish in comparison. He goes further however, and tells us that the total height of the pillar and chapiter, when erected, was twenty-two cubits, one whole cubit of the shaft being concealed by the lily. This makes the Chronicles version of thirty-five cubits to need smart explaining away by those who insist that every word of the old testament is true. For twenty-two was the number of letters in the Hebrew alphabet, and with this figure the final piece of the jigsaw puzzle falls into place. For each letter of the Hebrew alphabet was the symbol of a dogma.
Somewhere, referring to the method of the oral tradition which demanded thorough mastery of each dogma before proceeding to consideration of the ensuing one, Jesus says: "I will not say Beth before I can say Aleph." The pillars and chapiter now give an additional key to the meaning of these dogmas. The eighteenth letter is repeated by being both the head of the pillar and the bottom of the lotus lily. and the last five letters, Fzaddi, Resch, Qoph, Schin, and Thau are made to represent the flower and the fruit of the dogma, the other seventeen letters representing the stalk and the support. Only one thoroughly familiar with the Kabbalah, can appreciate the full importance of Levi's reconstruction, but a slight indication can be given by a sketchy outline of the meaning of the first letter.
First, let it be said, that the letters of the Hebrew alphabet are formed from a pantacle called the 'Garden of Eden.' This pantacle is formed by four circles inscribed in four squares concentrically, the whole traversed by two diagonals. Horizontals are negative and passive; perpendiculars are positive and active; diagonals are neutral and in equilibrium; circles and arcs of circles represent movement, life and/or spirit.
Aleph partakes of both diameters and circumference but does not enter into form represented by the sides of the square. It contains circular movement in both ascending and descending directions. It indicates Unity of Being, of Movement, and of Equilibrium or Harmony. Two arcs represent evolving and devolving organic life, organic life is cellular and curved. Straight lines represent mineral life-crystals are sexed, grow and have straight edges.
In Aleph we have one 1
We have two 2
We have three 3
We have four 4
Total 10
Consequently, all numbers are contained in one, since Aleph is also number one.
In Aleph is symbolized all that is one - Being conceived in its universality; the Spirit of God; the spirit of Man; Humanity; the principle of thought.
The letter Aleph written out, aleph, lamed, phe, represents God and Nature; for aleph and lamed form 'Al' (pronounced El), the Hebrew name for Deity. Lamed has the hieroglyph of the outstretched arm and signifies extension. When Joshua held his arm in the position of Lamed, he was making with his body (the hieroglyph of Aleph is Man) the living sign of Unity extended to Infinity. Phe has the hieroglyph of the Blazing Star, and represents the intelligence of Nature. This outline could be extended for several pages but for further details consult: "Lettres au Baron Spedalieri," by Eliphas Levi. If you reread the foregoing carefully, and think of our first, Second and third Degrees, you ought to agree that Masonry is Kabbalistic, or at least it was before Preston, Hemming and Webb.
The last letter, Thau, is best represented by Hiram Abif's pomegranate. The fruit containing fruits is a symbol of the atomic universe containing in the molecule, in earth, in the solar system, in the galactic system, in the nebulae of the star-cities, in the universe, and in God. The fruit contains the seed of its own beginning again. The end and the beginning are one!
----o----
By Lloyd Rime, M.P.S.
Ottumwa, Iowa
EVERY INDIVIDUAL is by nature endowed with certain traits of character which form the basis of reason and the conduct of life. In fact, these natural traits or tendencies are but sign-posts along the highway of life directing us in our words, thoughts and actions. If, by self-analysis, we can discover and discard those traits which seem to lead us in the wrong direction and at the same time cultivate those natural tendencies which point the was to higher achievement, then we have carried into effect one of the great principles of Masonry.
Our station in life is fixed many times by conditions or circumstances over which we have no control, consequently the individual is master of his own destiny only in a certain degree. It would therefore seem that the niche which we are to occupy has already been carved for us by some natural or divine power and the heights to which we can rise are pretty well defined by powers and deficiencies within us. Our ability to make proper decisions the height of our own ambitions, and the relationship existing between ourselves and our fellow men are the cardinal principles which determine our success as individuals and as citizens.
Masonry recognizes the inherent faults of the individual member and endeavors by precept and example to curb irregularities. It provides an opportunity for self-improvement by regular attendance at its meetings and through the study and application of its beautiful ceremonies and lectures. It provides the opportunity for social contact whereby men from every walk in life may meet upon a common plane. there are taught the correct principles of righteous living, here we learn to get along with our neighbor and our fellowman. Here we are taught the three great virtues, Faith, Hope and Charity, reminding us of our triple duties as Masons, those we owe to God, to our brethren and to ourselves.
If Masonry, as a Craft, and America, as a Nation, are to survive, then we must have Faith in God, in our brethren, in ourselves. Our Hope in the future depends on the quality and the sincerity of our Faith, while the journey of life will be judged by the greatest of all virtues. Charity!
----o----
"The Holy Bible," Masonic Edition, Cyclopedic Indexed; Published by The John A. Hertel Co.. of Chicago, Illinois; Sole Distributors: International Book Supply Co.; A. C. Curtis, M.P.S., Gen. Mgr.; Box 118, Wichita 1, Kansas.
"Dear Hiram," by Brother Brad. Distributed by The Masonic Review; Box 3; Oklahoma City, Okla.
"After Fifteen Years" - Freemasonry in Germany; by Ray V. Denslow, F.P.S., and Martin J. Dietz; The Masonic Service Association; 700 Tenth St. N.W.; Washington 1, D.C.
----o----
What percentage of the more than three million Masons in this country can be classed as informed Masons? Thousands of them never read a worthwhile Masonic paper; never receive any instructions which might furnish them with a clue by which to discover, for themselves, the outstanding Landmarks of our Craft. This country has been swept by almost every kind of drive except a drive for Masonic education. Masons offer their talents and time to every cause, and they do their work well. But when the opportunity is presented them to join a "study group," or to read articles built on Freemasonry, they profess to have no time. I would like to see the Masonic Press unite in strong propaganda for greater Masonic education and more light, revealing the beauty and wisdom of Masonry, in place of jokes, personals and flippancies in their columns.
----o----
Return to him who does you wrong your purest love, and he will cease from doing wrong; for love will purify the heart of him who is beloved as truly as it purifies the heart of him who loves. - From an Ancient Manuscript.
----o----
NEW MEMBERS
Rev. Joseph E. Toucher; Montreal (Que.), Canada (Recommended by Charles E. Holmes, F.P.S.)
Avery Dean Curl; Palo Alto, California (Recommended by Arch. R. Curtis, M.P.S.)
Irvin B. Hoberecht; Banning, California (Vouched for by Brother W. Al Richard, Wor. Master, Fairview Lodge No. 629, F. & A. M.)
Francis G. Hulburt; Conrad, Montana (Recommended by Myril J. Greely, M.P.S.)
Flank H. Reinsch; Los Angeles, California (Recommended by Reynold E. Blight, F.P.S.)
M.T. Sonntag; Plainsfield, Illinois (Recommended by Alphonse Cerza. M.P.S.)
* * *
The Philalethes - March, 1950; Volume 5, Number 3. - Walter A. Quincke, F.P.S., Editor. - The official publication of the Philalethes Society; 274 South Burlington Ave., Los Angeles 4, California, where all communications should be directed. Publication schedule: Eight (8) issues per year or volume: January; February; March; May (April-May); July (June-July); September (August-September); November (October-November), and December. No advertising in any form is solicited or accepted. When requesting a change of address, please give the old as well as the new addresses, including your postal zone number, if you have such. Annual subscription, in the U.S.A., $3.00; elsewhere, $4.00, payable in advance, at par in Los Angeles. - The columns of "Philalethes" are reserved for the literary contributions of the members of the Society, and the material is selected for its quality and timeliness rather than upon name. All published articles, however, express the ideas and opinions of their contributions only, and in no way need they be the opinion of the Society. Member-Editors of Craft magazines, here and abroad, are privileged to reprint, in part or in full, any articles first published in ''Philalethes,'' but are expected to give due credit to its source. - The Society's current year book, "The lnformant,'' tells the story since its inception and enlightens one on our aims. A copy will be mailed free of charge to any Freemason requesting the same and giving the name, number and location of the Symbolic Lodge in which he holds membership.
----o----
Articles of Interest
"When We loose Faith," by Agnes M. Gehrman (Masonic Quarterly, Seattle, Wash.)
"Studies of Symbolism" (Studien ueber Symbolik) by Dr. Gottlieb Imhof, M.P.S. (Alpina, Switzerland). "The White House Cornerstone," by R. Baker Harris (The New Age).
"The Father of Canadian Education," by Rev. J.E. Boucher, M.P.S. (Masonic Light, Canada).
"Making of the Ritual," by H. L. Haywood, F.P.S. (Grand Lodge of Iowa "Bulletin").
----o----
The annual convention of the George Washington Masonic National Memorial Association was held on Wednesday, February 22, 1950, at 10 a.m., in the Memorial Temple, at Alexandria, Virginia. The feature of the occasion was the unveiling ceremony of the statue of Brother George Washington at 2:30 p.m. under the auspices of the Grand Lodge A.F. & A.M. of Virginia.
----o----
ONE OF THE CHIEF OBJECTIVES of education is to cultivate an appreciation of values. It is the unusual individual who consistently is able to put first things first. Most people spend their time choosing things of third or fourth-rate value, while the very best things of life continually are eluding their grasp.
People usually get what they strive for most. One may live as did the man in Warwickshire, England, whose tombstone carries this inscription
"Here lies a miser who lived for himself
And cared for nothing but gathering pelf.
Now, where he is, or how he fares,
Nobody knows, and nobody cares."
On the other hand, one may make great choices, as did that heroic soldier of Britain whose epitaph in St. Paul's reads
"Sacred to the memory of Gen. Charles Gordon, who at all times and everywhere gave his strength to the weak, his substance to the poor, his sympathy to the suffering, his heart to God."
For a long time American people have been muddling life's values. We have become so confused that many wonder if there are any real and lasting values at all. When we are at our best and are thinking clearly, we have no desire to live frivolously. We seek to know what the real values are.
The education which teaches the appreciation of values, not only presents facts but interprets them. It reveals how happiness comes not haphazardly, but as a result of following recognized causes. History and biography furnish material to illustrate the result of choice, as it works out in life.
Life may be lived narrowly, selfishly, unhappily; and life can be lived in large dimensions - unselfishly, sacrificially, heroically. Life grows stole on our hands if we put ourselves at its center, and live merely to gratify our personal desires.