January, 1952
Contents
PINNACLES OF FREEDOM REFLECTIONS ON INITIATION
1952 MASONIC BICENTENNIAL YEAR BETWEEN LEGEND AND LECTURE
A Test of Character The Philalethes Society News
EDITORIAL THE TITLE WORSHIPFUL
The Executive Committee Elects A New President FINANCIAL STATEMENT FOR 1951
By Charles G. Reigner, Litt.D., 33d, F.P.S.
Baltimore, Maryland
EVERY thoughtful Freemason is familiar with "The Constitutions of the Freemasons" published in 1723. From time to time we shall all do well to recall to our minds the first of the Charges in "The Constitutions":
"A Mason is oblig'd, by his Tenure, to obey the moral Law; and if he rightly understands the Art, he will never be a stupid Atheist, nor an irreligious libertine. But though in ancient Times Masons were charg'd in every Country to be of that Country or Nation, whatever it was, yet 'tis now thought more expedient only to oblige them to that Religion in which all Men agree, leaving their particular opinions to themselves; that is to be good Men and true, or Men of Honour and Honesty, by whatever Denominations or Persuasions they may be distinguish'd; whereby Masonry becomes the Centre of Union, and the Means of conciliating true Friendship among Persons who must have remain'd at a perpetual distance."
That Charge forms one of the great pinnacles of freedom in the intellectual and spiritual history of mankind. It drew its spirit from the Reformation of the sixteenth century. The Reformation freed men’s minds from the incubus of fear; it let in the clear air of freedom of thought and conscience.
How that first Charge breathes the very spirit of Freemasonry! It emphasizes ideas that have become commonplace to us . . . that "denomination and persuasions" have no place in Freemasonry; that belief in the existence of a Supreme Being is the fundamental tenet of of our profession; that Masons are - or should be - "good Men and true, or Men of Honour and Honesty."
Now let us carry our minds onward fifty years from 1723. The date is December 6, 1773. The place is Boston. That evening there was a meeting of St. Andrew's Lodge, but only five Brethren were present. Many of the others were occupied elsewhere; in fact, not a few were at a certain tea party in an effort to find out whether tea would mix with salt water ! The Worshipful Master of the Lodge was Brother Joseph Warren who was subsequently presented to the Privy Council of England as the leader of the "Tea Party." Brother John Hancock and Brother Paul Revere had a large part in planning and executing this historic event, which provided a rallying point for the Colonies and which constituted another pinnacle of freedom in history.
We pass over a few more years and come to July 4, 1776. The place now is Philadelphia - State Hall, which soon came to be called Independence Hall. On that date the second Continental Congress adopted the Declaration of Independence. Fifty-six signed that document, which stands out as another pinnacle of freedom. Of that number, thirty-one are definitely known to have been Masons. A few days later the Liberty Bell, on which were engraven the words, "Proclaim Liberty throughout all the land unto all the inhabitants thereof," rang out its glad tidings of freedom
Eleven years go by, and we come to still another pinnacle of freedom. We are in Independence Hall, Philadelphia. The date is September 17, 1787 - seventy years after the formation of the Grand Lodge of England in 1717. Thirty-nine men signed their names to the document which is the charter of the American Republic - the Constitution of the United States. Of that number twenty-three were Masons.
Let us read once more the familiar Preamble of the Constitution and note its emphasis on "a more perfect Union." As the first Charge in "The Constitutions of the Free-Masons" of 1723 proclaimed a "Centre of Union" for Masons, so the Constitution of the United States proclaimed the union of the Colonies - a union which became the greatest experiment in human freedom that the world has ever known. Here is the stately affirmation of the Preamble:
"We, the People of the United States, in order to form a more perfect Union, establish Justice, insure Domestic Tranquillity, provide for common Defence, promote the general Welfare, and secure the Blessings of Liberty for ourselves and our Posterity, do ordain and establish this Constitution for the United States of America."
In September of this year of 1952 we shall observe the 165th anniversary of the adoption of the Constitution of the United States. Through the generations it has bound us together with invisible chains. It has guaranteed to us the opportunities of free men, of Freemasons. Who shall say that those twenty-three men who had knelt at the altar of Freemasonry and there learned the truths of Liberty, Equality, and Fraternity did not carry with them into the deliberations of the Constitutional Convention the principles of freedom which they had learned within the tiled lodge? They were men of ardor, of fervor, of conviction. They had a veritable passion for constitutional democracy; they held that human personality must be respected; they proclaimed that the State exists for the people - never the people for the State. Communism, fascism, satism in any of their forms ride roughshod over the inherent rights of men. To the dictator, the people exist solely to do the will of the State. The individual is crushed and becomes but an indistinguishable molecule in a great mass of millions of other crushed men and women. What we desperately need today is to recapture the fervor, the ardor, the passion for genuine democracy which characterized the Founding Fathers.
Freemasonry has within itself the solution of the world's problems. It teaches Masons to live and help live. Always, however, the lessons of Freemasonry have to be exemplified by Masons in their individual capacities. The institution as such takes no part in reform movements of our time any more than Freemasonry as such took a part in the formulation of the Declaration of Independence and the Constitution of the United States. It was individual Masons acting as citizens and patriots who played so large a part in building the foundations of freedom.
We shall do well, therefore, in these critical times to examine our own attitudes. Are we really sympathetic and understanding in our thinking and acting? Do we actually practice the principles embodied in the doctrine of the Brotherhood of Man? Are our ears and hearts open to the call of the distressed wherever or whoever they may be ? Do we put the interests of humanity above our own selfish interests?
The answers to questions such as these determine the reality of the profession we make as Masons. It spreads - that we can hope to glimpse that Pinnacle of Freedom from war and strife, from lust and greed, for which all right-thinking men the world over so earnestly pray.
----o----
By R.W. Brother A. B. Christensen, P. Prov. G.M. (Ruapehu)
P.M. Civic Lodge No. 157, Associate
Editor's Note: The following paper was read by R.W. Brother A. B. Christensen at the September 20, 1950 meeting of the Master's and Past Master's Lodge No. 130 Christchurch, New Zealand.
THE MEANING OF INITIATION
I DOUBT if anything in Craft Freemasonry is more beautiful in form, or more eloquent in meaning than the First Degree. Its simplicity and dignity, its blend of solemnity and surprise, as well as its beauty of moral truth, mark it as a masterpiece. Nowhere can we find a stronger appeal to the best qualities of nature within us.
What memories come back to us when we think of the time when we took our first step in Freemasonry. Whatever we may have expected to find, I think it was a surprise to most of us, to discover such a marvelous ritual of religious faith and moral law, an allegory of life, and a parable of those truths which lie at the foundation of real manhood.
The whole meaning of initiation is, of course, an analogy of the birth, awakening and growth of the soul; its discovery of the purpose of life, and the nature of the world and conditions in which it is to be lived. The Lodge is meant to represent the world as it was thought to be in ancient times, with its square, flat surface and canopy of sky, its dark North and radiant East, its center, an Altar of obligation and prayer. Our initiation also symbolizes our progress from the darkness of ignorance to the light of moral truth and spiritual faith. From the lonely isolation suffered by so many, it opens the gate to a new world of friendship and happiness; and on those who will earn them, it bestows favors and privileges unprocurable elsewhere.
The Cable Tow
The cable tow by which we may be detained or removed, should we be unworthy or unwilling to advance, is like the cord which joins a child to its mother at birth. It is not in a real sense removed, until by the act of assuming the obligation and fellowship of Masonic life, a new unseen tie is spun and woven in the heart, thereby uniting us, by an invisible but tangible bond, to the service of our race, in its moral effort to build up a world of fraternal goodwill. Thus Freemasonry gives to a man a wise, well-tried scheme of thought and moral principle by which to read the meaning of life and his duty to this world. No man may hope to see it all at once, or once for all. Increased capacity of conception does not reveal the end but simply more and more wonders.
There are some who continually draw inspiration and mental nutriment from the inexhaustible store provided by Freemasonry, but there are many, too who fail to realize what mental and spiritual refreshment may be found in the symbolism of our Fraternal Association. I do not propose to traverse the vast field of symbolism this evening, but to attempt to enlarge on some of the principal steps taken by the initiate in his progress through the First Degree.
Preparation
While there is a symbolical meaning provided for this as far as Freemasonry is concerned, it is interesting to note the following instructions as to the Ritual worship among the ancient Jews. "No man shall go into the Temple with his staff, or with shoes on his feet, nor with his outer garment, nor with money tied up in his purse." The preparation is only one of many rites in Freemasonry which are of ancient origin. Although it is generally agreed that modern Freemasonry was wrought into due and regular form some 250 years ago, I do not believe that the Ritual which was then adopted was by any means created at that time, but that Dr. Anderson and his collaborator merely brought into orderly arrangement some of the ancient usages and customs which had survived through the ages of operative masonry, and adapted them in appropriate language, together with additional symbolism, to the needs of the day. There is certainly a great deal in our Ritual that is not the product of 18th Century thought and custom. The preparation is the first step which takes the candidate out of the prosaic into the realm of uncertainty and wonder which marks his entry into a new world and existence. It has too, a very salutory effect on the mentality, and there are few who are led out of that little room who are not in a very humble and slightly apprehensive frame of mind. The guidance he must have from this point onward, is symbolic of the guidance we all need when we enter the paths of the unknown, whether it be in our physical or mental explorations.
Recommendation
He then hears someone say that he has been well and worthily recommended. He may be a little too confused to then appreciate the compliment implied. And a tribute it should be; but what exactly constitutes the basis for recommendation? At all times the Master and Wardens are required by Masonic Law to enquire into the character and qualifications of applicants for admission. The fact that there are Boards of Inquiry in most Lodges and Districts, does not absolve them from this important duty. Obviously there can be no set formula governing such inquiry, and the requirements will vary considerably. But what is the minimum that must be demanded, to provide recommendation and not mere suitability? Surely the possession of a few estimable virtues, and the passive influence of a blameless life is not sufficient in itself. I have heard it said of more than one applicant, that he was a good-living man, and had never done anyone harm in his life. I would far rather have heard of what good he had done anyone. Freemasonry, even in the First Degree, infers the possession of positive rather than negative qualities, and indeed we are poor exponents of the Art if before entry we do not possess definite standards and values, and the inclination to pursue the course which the Craft defines early in the First Degree. Since many Brethren are not familiar with the activities of the Boards of Inquiry, it would, I am sure, be of interest to have these explained by some responsible member of such a body.
Free
At the interrogation at the door, he hears too, that he is "free and of good report." The term "free" in connection with Masonry, originally signified that a person so called was free of the company or gild of incorporated Masons, literally a member. It also meant "not bound," "not in captivity," as it is an old rule that no one can be initiated who is at the time restrained of his liberty. Another definition is given in the old lecture formerly used in England - "The Masons who were selected to build K.S. Temple were declared free, and were exempted, together with their descendants, from imposts, duties and taxes, and were allowed the privilege to bear arms." In all the old constitutions, free birth was required as a requisite to the reception of apprentices. The nonadmission of a slave or bondsman seems to have been founded on the best of reasons, because as Freemasonry involves a solemn contract, no one can legally bind himself to its performance who is not a free agent and master of his own actions. After the abolition of slavery in the West Indies by the British Parliament, the Grand Lodge of England changed the term from freeborn to free, but the ancient Landmark has never been removed from the constitution. In some parts of the world this term must still be literally interpreted in the making of Freemasons, but amongst the Western races it is better defined in the light of modern usage, as meaning "free" from such things as passion, prejudice, pride, intolerance and selfishness, and all the other follies of human nature. To be "free" to give full expression to what we consider right and good, and suppress what may be harmful and evil. The man who is not free to so exercise his will, should not enter the door of Freemasonry.
Of Good Report
"Of good report." What more cherished possession than a good name ? Shakespeare expressed it beautifully in these well known lines in the play "Othello" -
"Who steals my purse steals trash;
'tis something, nothing;
But he that filches from me my good name,
Robs me of that which not enriched him,
And makes me poor indeed."
Has the value of a good name depreciated ? Are we as concerned about its possession as used to be the case? Today we can no longer talk of a gentleman's agreement. In the simplest of transactions, every condition and clause must be put on paper and attested. Every day we see men who would scorn to rob another of a postage stamp, using every technical or legal process to evade a moral obligation. Are the usages of modern industrial and commercial life conducive to a high level of morality? That whole nations are violating the rules of common honesty is no doubt sanctifying the practice in the individual. Breaking promises and unscrupulous conduct may be within the law, but is evidence of sickness of conscience and moral lassitude. Fulton Oursler, in his article "The Twilight of Honor," concludes with these words - "It is not altogether gone - that old sense of honor which felt a stain like a wound. Our most important need is for better men to lift the fallen banners of our integrity and lead us again toward the light." Freemasonry is endeavoring to encourage and develop a high standard of personal integrity and moral outlook. Are we doing as much as we should or could? Are we too apt to condone what we know is reprehensible in the conduct of some of our Brethren? The failings of a Brother that we are taught to forgive, do not include departure from our principles or rules. Should more attention be paid to an applicant's concepts of honor? To those who would say "That is demanding far too high a standard" . . . I would reply "That is no more than the Masonic line and rule." To others who might contend that it is not to be expected that human beings can attain the perfection which our Order stands for, I would answer, that this is too often made an excuse for failure to make any serious attempt in self-improvement and discipline. Our ideals and principles may certainly be regarded as goals to aim for, and the attempt to attain them undoubtedly has beneficial effects on character. Let us do what we can, while we can. Rome burns merrily while we fiddle. Every nation and every intelligent individual realizes and admits that only a return to sane, decent moral and ethical standards, and a renewal of public conscience, can bring about the rehabilitation of society. In less than 30 years half the world's population has come under the domination of an ideology which is not only opposed to everything we hold most precious, but denies its people freedom of thought, speech, and action, by which alone they could ever be released from bondage. Let us hope we never come into the orbit of this hateful influence. Let us be of good report.
Hoodwinked
And then he enters the Temple. A great deal could be said about this step from one world into another, but I cannot deal with its psychological aspect or spiritual significance just now. I think nearly every candidate is rendered more acutely sensitive and impressionable by being blindfolded. With the sight gone, every other sense expands its functions, so that even after the hoodwink is ultimately removed, he remains amenable, receptive and alert, even if a little bewildered or nervous. The reason for the blindfolding is explained later, "That the heart must be made to conceive before the eye can Abe permitted to discover." In that brief period of blindness, whose mind did not work desperately to try to picture the scene, and so it probably helps considerably to condition the mind for what is to come.
The Sharp Instrument
Then comes the dramatic appeal to conscience. Its significance for the moment concerns the secrets of the craft, but for ever after the prick of that poniard is felt by every good Mason whenever his words or deeds require scrutiny. Of all the things which may humiliate or disgrace the individual, I think nothing would be counted more terrible by most than expulsion from the Craft for betrayal of its principles or Laws. It would be difficult for any man to say just what course he may have taken in any given situation had he not been a member of the Craft, but I believe that Freemasonry does in no small way act as an amplifier of conscience.
Trust In God
Then comes the declaration of faith or trust in God. This should come spontaneously and without the slightest hesitation, so as to evince that the candidate has unshakeable and positive conviction in this belief. Otherwise he should not be there. I believe that many people, including some Masons, have never really tried to strictly define their own conception of God. It is not my purpose to do so here, because everyone should have his own particular view, and one may well differ from another, and still be adequate. The point is, that if a man hasn't any well defined conception, he has no sound, unshakeable foundation on which to erect the superstructure of his life. Without this unchangeable standard by which he can evaluate all else, he must often suffer doubt, uncertainty, and confusion of mind, and be more easily swayed by every changing wind of circumstance and opinion. I wonder if those concerned with the admission of members to the Craft pay enough attention to this point, as well as those raised in the questions put to the candidate by the Master, when he is presented by the Senior Warden.
The Service of His Fellow Men
Here the candidate dedicates himself to the service of his fellow men. It is an important point which I am afraid is often not emphasized sufficiently to impress the mind of the candidate. I am quite certain that in a large room such as this, many candidates fail to hear the questions clearly to grasp the real nature of the terms of admission, of which the clauses relating to the acquisition of knowledge and the Service of our fellows are the most important. I have heard candidates prompted here by the Deacon to say "I do" obviously because they didn't properly hear or understand the questions. Masters should be particularly careful to address their observations clearly and distinctly, so that there can be no doubt about the candidate understanding them. By reason of their training and fraternal association, Freemasons are in better position than most to undertake their share of social service. In almost every field of human activity there is opportunity for us as citizens not only to serve, but to disseminate those principles and standards set for us by the Craft. If we agree, and I think we must, that there is evidence of drift and degeneration of standards in society generally, then our duty is clear. Moreover, to be effective, opportunities for service should be sought as it is no use waiting for something to turn up. The Micawber attitude results in exactly nothing being accomplished. I venture the opinion that the most fruitful and profitable field for service today, is amongst those institutions that have to do with the rising generation.
The Volume of the Sacred Law
The candidate then proceeds to take the oath of a Freemason on what he is told is the Volume of the Sacred Law. How many have noticed that he is in no position to know that this is so, or what the Volume of the Sacred Law actually is, because he may never before have heard this term applied to the Bible. The Masonic Obligation is a moral one which, although it cannot be enforced by the courts of law, is binding on the party who makes it, in conscience and according to moral justice. The penalty embodied in the obligation has been denounced as barbarous and wicked by enemies of our Order, on the grounds that every Brother is bound by some unholy vow to avenge the Institution upon any treacherous or unfaithful member. There are even Masons who believe this is true, but you will notice on examining the wording of the Obligation that it is the candidate himself who declares he would rather etc., than betray his vows. In other words, as all the penalties mean death, he affirms that he feels he would be worthy of Masonic death or expulsion if he broke the vows made in the name of God.
After the restoration of light, on which also a great deal could be said, the candidate's notice is directed to the Great Light in Freemasonry, the Volume of the Sacred Law, which he can now perceive is the Holy Bible. What do we know about the Great Light? The fact is constantly stressed that this Book is given us to be the rule and guide of our faith and conduct. The words are used so often and so carelessly as to become in the nature of a platitude. It is spread open to indicate that the Lodge is not in darkness, but under the influence of its illuminating power. Masons, in this respect, obey the suggestion of the Divine Founder of the Christian religion, "Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light to all that are in the house." A book or roll folded up was the ancient symbol of a law abrogated, or a thing of no further use. Hence, as the reverse of this, the Book of the Law, or that Sacred Book which is believed by the Mason of any particular race, color or creed, to contain the revealed will of God (for Christians the Bible) is opened in our Lodges, to remind us that its contents are to be studied. and the Law which it inculcates is still in force, and is to be the rule and guide of our conduct. Freemasonry could have no finer by-product than a better knowledge of this marvelous volume. Aside from its religious aspect and value, it contains poetry, history and drama, and in the King James' version, is a wellspring of pure and undefiled English. We pride ourselves on the procedure by which a Lodge is opened when the Volume of the Sacred Law is opened, and closed when that book is closed. It is to be feared, however, that for many Masons, the Book is always closed. Its words of comfort and assurance, its instructions in ethics, its biographies of the good and the bad, have been a comfort, a warning, and an inspiration and hope to mankind throughout the centuries. In these days there are many glittering things of dubious value that distract our attention from the greatest Light of all.
The Northeast Corner
I cannot, this evening, follow the initiate to the end of his journey in the First Degree. His final step is in itself worthy of extended examination. I will, therefore, conclude my reflections at the Northeast corner. At this point every candidate is asked for something, and if he is properly prepared finds himself unable to grant the request. Then in one swift and searching moment, he realizes, perhaps for the first time in his life, what it means for a man to be actually destitute. For one impressive instant he is made to feel the bewilderment and perhaps the humiliation, which besets one who is deprived of the physical necessities of life, upon which, far more than we generally realize, both the moral and social order depend. Then, by a surprise as sudden as before, and in a manner never to be forgotten, the lesson of the Golden Rule is taught - the duty of a man to his fellow in dire need. Those whose distress the initiate is specially under vows to relieve, as far as his circumstances will permit, are a definite and specific class. They are not to be confused with those who are poverty stricken by reason of criminal or other reprehensible tendencies or inherent laziness. That is another problem, in the solution of which Freemasons will have their share and do their part - it is a dark problem which calls for patience and wisdom. Those we are directed to aid are all poor, distressed, worthy Masons - their widows and orphans. They are those, who through accodent, disease, or disaster, have become unable, however eager and willing, to meet their obligations. Such are deserving of charity in its true Masonic sense, not only in the form of material relief, but in companionship, sympathy, and love. No man ought to be allowed to enter our Order unless he is fully equal to its demands, financially as well as mentally and morally, and well able to pay the required fees and dues, and do his share in the work of relief. Yet, no set of men, however intelligent and strong, is exempt from the vicissitudes and tragedies of life. Disasters of the most appalling kind befall men every day. How often have we seen a fine man suddenly smitten down in mid-life, stripped not only of his savings, but his power to earn, shunted out of active life, perhaps when most needed, and most able and willing to serve. Yet, we are very apt, I think, especially in large Lodges, to lose the personal touch, and let our charity fall to the level of cold distant alms. We have so long linked the term with the giving of money, that the word has nearly lost its real meaning, which is love and all that it connotes. Money has its place and value, but is not everything, and its charitable dispensation certainly does not represent the sum total of our duty. For there are many things which it cannot do, or for which it cannot offer the slightest relief. There are the ills of the spirit, the sickness of the heart, the dreary, dull pain of waiting by a sickbed, and the sufferings of bereavement. There are hungers and longings which money cannot satisfy, nor can it shelter us from the tragedies of life, and the disgrace which sometimes visits a home. Are there not times when a warm hand laid gently on the shoulder "in a friendly sort of way" is worth more than all the money on earth? Moreover, a man may possess all the money and world's goods which he needs, and still be destitute - of faith, hope, and courage.
"Have you anything to give" . . . to such as these? And in contemplation of this, who is there amongst us, poor or rich, who has not something to share with them of what we can give of himself in sympathy, faith, courage, and the little intimate, personal acts, which are active manifestations of our love, and the basis of true Brotherhood. Let me conclude with those lovely lines of Thomas Lowell in "The Vision of Sir Launfal," in which he speaks of the Great Brother whom we know -
"The Holy Supper is kept indeed
In whatso we share with another's need.
is only when the real spirit of Freemasonry is exemplified by Masons - and when that spirit spreads and
Not that which we give, but what we share,
For the gift without the Giver is bare,
Who bestows himself with his alms feeds three;
Himself, his hungering neighbors and ME."
----o----
1952 MASONIC BICENTENNIAL YEAR
200th Anniversary of Washington's Initiation
THE 200th ANNIVERSARY of the initiations of George Washington by Fredericksburg, Virginia, Lodge No. 4 will be celebrated by Masonic lodges throughout the world in 1952 according to plans which are being made by a commission of the Grand Lodge of Virginia. The George Washington Bicentennial Commission has been at work for many months making plans for the celebration. Dr. J.N. Hillman, P.G.M., is chairman and Dr. Robert S. Barrett, P.G.M., is executive secretary with offices opened at 404 Duke Street, Alexandria, Virginia.
A similar commission, named by the Grand Master's Conference at its meeting in Washington last February, is composed of nine Grand Masters with Rudolph R. Cooke, Grand Master of Virginia as chairman. This commission is expected to report at the next meeting of the Grand Master's Conference in February 1952.
The Virginia program, which it is hoped will be followed by all other Grand Lodges in the United States, will be based on widespread publicity concerning Washington's connection with Masonry, and the great part it played in forming his youthful character, to develop later into the traits which made him the great leader of the American colonies, and still later in the establishment of the United States. The Commission points out the great need of bringing to the people of the country, especially the youth, those elements of Washington's character. It states:
"In these days when old standards of conduct, honesty and reverence for God seem to be laid aside by such a large proportion of our people, it is essential that emphasis be placed on the life of George Washington and the part his home life, church and fraternity had in making him the great man he was. Washington's home life showed him a lover of the fire-side; a domestic-minded householder, a man careful of his property, but generous with his servants, a devoted husband; a father whose loving kindness was no less in view of the fact that the relationship was not of blood; a man who loved the outdoors, the earth, the growing grain, the wild game; a hospitable man who offered the best he had in the happiness that there were many who enjoyed breaking bread with him; a man to whom church and divine worship were a part of life. His home was a refuge and haven of peace and joy; he left it with regret, he returned to it as a heaven on earth."
"It is natural that a man who so loved his home, and whose religious feeling was so strong, should turn to the Masonic Lodge for its particular variety of spiritual strength, which, to many, comes from no other place. Washington frequently expressed his love and veneration for Masonry and his lodge; many of his closest friends and associates, his generals and aides in the revolution were of the Ancient Craft, and his whole life of consecration and service to his fellowmen carried out the ideals which radiate from the Masonic Altar."
The Bicentennial Celebration in Virginia will commence in February 1952, when the Grand Lodge of Virginia, during its annual communication in Richmond, will open the year's program with a session dedicated to Washington - the Mason. An address by one of the most distinguished orators in the United States will be the principal feature of this event.
On February 22nd, the program will be moved to Alexandria where the birthday of General Washington will be celebrated by Alexandria-Washington Lodge of which he was the first Worshipful Master, having been named to that office on April 28, 1788. As all Grand Masters of the 49 Grand Lodges in the United States and many others from foreign countries will be invited to be present on that occasion, it promises to be a most brilliant affair. The President of the United States, Hon. Harry S. Truman, who is a 33rd degree Mason, will be invited to be present and make an address.
On April 1st, 1952, the Virginia Commission will open the inauguration of an essay contest for boys and girls in Virginia who are closely related to members of the Masonic Fraternity. The subject will be "George Washington - the Mason." Cash prizes of $2,000 will be offered by the Commission and many additional prizes by other Masonic bodies. It is expected similar contests will be offered in other states.
On July 1st, 1952, the Commission will distribute the first copies of a large volume dealing with Washington's Masonic career. This will be one of the most important volumes of Masonic Washington ever issued. Every important library in the United States and the records of hundreds of Masonic lodges have been searched by Dr. William Moseley Brown, F.P.S., Research Director, and many new facts regarding the subject have been disclosed. The volume will be richly illustrated by photographs and engravings, among the latter a copy of the drawing of the corner-stone laying of the Capitol in Washington, the original of which has recently been purchased by the Commission.
November 4th, 1952, will see the climax of the bicentennial when the Grand Lodge of Virginia will meet in Fredericksburg in which city 200 years previously the youthful Washington took upon himself the obligation of an Entered Apprentice. The Bible which was used on that occasion will again rest upon the altar. Every Grand Lodge in the world will be invited to send representatives to this meeting.
If the Virginia plans are adopted by other Grand Lodges it is expected that similar meetings will be held simultaneously by thousands of Masonic Lodges throughout the Nation, and in such an event more than 3,000,000 Masons will join in celebrating this occasion. Similar meetings by other organizations associated with Masonry will greatly increase the number of persons who will participate.
----o----
By Gabriel Ruscitti, M.P.S.
Berkeley, California
BETWEEN the culmination of the enactment of the Hiramic Legend and the Third Degree lecture, there is a brief break preparatory to seating the candidate for the lecture. It is at this juncture that some thoughtless brothers reveal something both foreign and undesirable in a Master Mason. Invariably, three or four members will suddenly rise from their seats at this particular moment and sheepishly sneak out of the room. On one occasion I witnessed a group of about twenty rise in a body and nonchalantly saunter out.
This unmasonic demonstration is not only an effrontery to the Master about to deliver the lecture, but a brazen discourtesy to the candidate. Consider the consequences of such an act, particularly when this sudden exodus is participated in by a large group, thereby making the act a most conspicuous one. The candidate cannot help but erroneously conclude that the important part of the degree is over with. This deduction would be a natural one for a novice, since he has no other answer explaining this sudden departure while the degree is yet in progress. Further, he doubtlessly would decide that any subsequent function applied to the candidate alone and was a mere formality in connection with his initiation. In short, remaining for the concluding portion of the degree, specifically the lecture is optional insofar as the brethren are concerned.
The harm done here is obvious. The candidate's future attitude toward the lecture has been distortedly formulated, thanks to those thoughtless brothers who, in order to avoid listening to the lecture, by their act have adversely influenced the candidate. These brothers are establishing a precedent which, if permitted to take root and grow, could conceivably develop into an accepted practice unless stopped while in its embryonic stage.
In the process of developing character and acquiring knowledge, the exercise of discipline, self-discipline is absolutely necessary. Knowledge and self-discipline are two of the several necessities that make the better man, the man of character. Of necessity and by intent the degree embodies both. For this reason, any portion of the degree is as important as the other. The lecture is, therefore, an indispensable part of the whole. In order to benefit from it one must listen, concentrate, and think. This requires effort, however, and perhaps explains why some of the brethren "leg" it between the Legend and the Lecture.
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There is something finer than to do right against inclination; and that is to have an inclination to do right. There is something nobler than reluctant obedience; and that is joyful obedience. The rank of virtue is not measured by its disagreeableness, but by its sweetness to the heart that loves it. The real test of character is joy. For what you rejoice in, that you love. And what you love, that you are like. - Henry Van Duke
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NEW MEMBER
Dr. Ing. Theodor Vogel, Schonungen-Bei-Schweinfurt, Deutschland. Grand Master of Grand Lodge of Ancient Free and Accepted Masons of Germany. Recommended by Harvey N. Brown, M.P.S., Falls Church, Virginia.
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THE PHILALETHES - January 1952; Volume 7, Number 1 - Harold H. Kinney, F.P.S., Editor. COPYRIGHT 1952, by the Philalethes Society, 352 Sycamore Road, Santa Monica, California. 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 solicited or accepted. When requesting a change of address, please give the old as well as the new address, including your postal zone number, if you have such. Annual subscription, in the United States of America, $3.00; elsewhere $4.00, payable in advance.
"THE PHILALETHES" is the official publication of the Philalethes Society, formed solely by independent thinkers. All articles appearing in its columns express the ideas and opinions of their contributors only, and in no way need they express the opinion of the Society.
All communications should be addressed to the Society.
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WISHING SUCCESS
WITH THIS January issue of "The Philalethes" beginning VOLUME VII, your Editor becomes also the President of The Philalethes Society. The New Year therefore promises months filled with work and the satisfaction of accomplishment. May I invoke in behalf of all the Fellows and Members of the Society here and abroad this sincere New Year's wish: As time is the material of which Life is made, may the Giver of Life fill your every minute with joy and happiness, and may each of you attain the goal you have set for yourself. Having aimed high, even should you fall short, you will have improved your station.
It is with this philosophy your President assumes the direction of the activities of the Society. We cannot all do everything. In erecting a structure, one must dig the place for the foundation; another place the foundation; while yet another plans that which shall rest upon it, and scores contribute to the edifice which is raised. It was the same unity of purpose and harmony of accomplishment that assured the completion of the First Temple. May Divine Providence, therefore, view our efforts with approbation and peace and good fellowship prevail among us; and may we get the most from the New Year by giving it our best.
Harold H. Kinney, Editor
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It is interesting to note that our old friend, Samuel Pepys, made a pertinent entry in his famous Diary under date of August 4th, 1661, where it is recorded that a clergyman addressed his congregation as "Right Worshipful and dearly beloved." This was in the parish of "my Cousin Roger," who was the member of Parliament for the town of Cambridge. Probably the presence of such persons of distinction was the reason for the expression employed by the preacher.
Again, the formal salutation at the commencement of an address is noted in an address delivered by Grand Master Paul Revere in 1769. Notice will be taken of the method of addressing the Wardens:
"Right Worshipful Master, Worshipful Wardens, and Respected Brethren."
It was in the reign of Elizabeth that the chief officer of the Crafts began to be called Master; and in the time of James I, between 1603 and 1625, the Guilds were generally governed by a Master and Wardens .
It is not, therefore, improbable that the government of Masonic Lodges by a Master and two Wardens was introduced into the regulations of the Order in the seventeenth century, the "new article" of 1663 being a statutory confirmation of a custom which had just begun to prevail. - The New South Wales Freemason, May 1950.
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The Executive Committee Elects A New President
JANUARY 1952
TO THE MEMBERS OF "THE PHILALETHES SOCIETY"
THE YEAR 1951, which witnessed the passing of our beloved leader, Walter Albert Quincke, after a long illness, dealt the organization and program of The Philalethes Society a grievous blow. For six long years our President had labored continuously and with great personal sacrifice upon the erection of a research and educational structure, international in scope, worthy of the principles and slogan embodied in the declaration, "There is no religion higher than TRUTH."
The foundation had been carefully and squarely laid, the corners joined, and slowly but surely the structure had begun to take form under the skillful direction and patient effort of our leader and those colleagues united with him in the glorious enterprise.
Previous years had brought their share of failures and successes, their joys and their heartaches, and some who had labored with fervency and zeal relinquished their tools, received their wages, and their places were assumed by others. Yet the leader remained the same, and the objectives unchanged: "Service to our fellow men, leadership and inspiration to those in search of knowledge. enlightenment of the mind and the erection of a Temple of Universal Brotherhood."
Coincidental to the legendary tragedy with which we are all familiar and which terminated the labors Of another skillful, Master Craftsman after six years of labor on the Temple, death removed our own courageous leader.
Evidently having a premonition of the impending summons, or perhaps typical of his thorough planning for any eventuality. our late President solicited the counsel of some of the Fellows and Executive Officers of the Society as to future policy. Plans were begun to assure the continuation of the program instituted for the Society in its reorganization at the close of World War II.
After due deliberation, attention was directed to a brother member, Harold H. Kinney, who because of his interest in Masonry and his desire to help others obtain further light had volunteered to assist and relieve Brother Walter Quincke of the physical effort entailed by the correspondence and editing of "The Philalethes." Close association in the work over a period of months promoted a mutual admiration and affection. strengthened by the realization that they shared the same aspirations and ideals for the Society and its goal of Universal Brotherhood through the teachings and philosophy of Masonry.
In March of 1951 Brother Quincke informed the Executive Committee and the Fellows of the appointment of Haro!d H. Kinney, M.P.S., as his personal representative pertaining to the affairs of the Society, and that he had become an Associate Editor of "The Philalethes." In the months that followed Brother Walter devoted hours each week instructing him relative to the Society, its aims, its accomplishments, personalities identified with the organization, the honors and recognition Masonry had bestowed upon them as individuals, the luster of which was reflected upon the Society through their membership and active participation and support.
Shortly before our late President passed away, Brother Kinney was nominated and subsequently elected a Fellow of the Society, and was urged because of his recent and intimate knowledge of the transactions of the Society to accept the nomination and assume the office of its chief administrative officer.
Accordingly, your Executive Committee, acting on the expressed wish of our late President, supported by the approval and endorsement of such of the Fellows as were cognizant of the circumstances, have as of the 1st of January 1952 elected and elevated Harold Hile Kinney, F.P.S., to the office of International President of THE PHILALETHES SOCIETY.
Our new President is a Past Master, a Past High Priest, a Knight Templar, and 32d Scottish Rite Mason. He is actively working in the bodies of both the York and Scottish Rites. A student of Masonry and an organizer and Study Club leader, he is a frequent writer and speaker on the symbolism and teachings of our Craft. Coupled with this Masonic background is an early association with and preparation .for a career in journalism supplemented by years of business experience.
May we bespeak for our new President the continued cooperation and enthusiastic, harmonious support of our working Fellows and Members.
Ours is a Moral and Intellectual enterprise. Without sincere enthusiasm and unceasing effort the ultimate triumph of TRUTH will be indefinitely deferred.
Allister J. McKowen, F.P.S.
for the
Executive Committee
Income
Bank Balance, January 1, 1951 $343.44
Entrance Fees from New Members 93.00
Dues from Members 876.00
Subscriptions to The Philalethes 57.00
Sale of Bound Volumes and Extra Copies
of The Philalethes 242.50
Donations 281.35
TOTAL $1,893.29
Disbursements
Postage and Express $ 239.75
Cuts 62.47
Office Supplies and Stationery 57.82
Paper and Printing "The Philalethes" 613.53
Paper and Printing "The Informant" 70.00
Binding Volumes of "The Philalethes" 78.89
Miscellaneous 71.63
Bank Balance, December 30. 1951 699.20
TOTAL $1,893.29
Allister J. McKowen, F.P.S.
Int'l Sec'y & Treasurer
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Dear Brother Kinney:
Many thanks for the December issue which arrived today. I have been wondering when an issue would be coming along and have greatly missed it.
I believe the highest compliment I can pay you is to say I am sure Walter would be proud of what you have done.
Keep up the good work. Best wishes. I know you are going to make good.
Elbert Bede, F.P.S. Portland, Oregon
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Dear Brother Kinney:
.... The Philalethes Society, ably directed and promoted wisely could become the bulwark of Masonic Light outside of the Lodge. The demise of an earlier research society can be traced directly to the inability of its able and sincere leadership to attract the attention of the Craft.... Mail me some application blanks . . . with your permission I will present the aims and purposes of Philalethes Society and invite those really interested . . . to make further investigation. I believe there are many Masons who have not heard of the Society, who would make excellent members and improve themselves in Masonry.
Victor E. Viera, M.P.S.
Pendleton, Oregon
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Dear Brother Kinney:
Thank you for your very kind letter written on New Year's Day. From what you say I assume you are our new President. I greet you for 1952 and assure you of my complete support and assistance whenever needed to carry on our program in the Philalethes Society. I know you will have the support of all our other Fellows and Members in your endeavors to this end.
We shall miss our friend Quincke. He was a brave Mason and citizen. Best wishes to you and all our other officers.
Wm. Moseley Brown, F.P.S.
Research Director,
The George Washington
Bi-Centennial Commission
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Dear Brother Kinney:
It was indeed a pleasure to make your personal acquaintance and chat with you in the Scottish Rite Cathedral in Long Beach. . . "The Philalethes" came to me two days ago and I have read it with pleasure. As you go ahead by your own planning I am confident you will be able to bend the magazine to a designed purpose. (Which I hope will be the promotion of Masonic Study Clubs).
V. M. Burrows, M.P.S.
Long Beach. California
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Editor's Note: Expressions of regret and sorrow continue to arrive from brothers across the sea over the death of our late President, Walter Albert Quincke. The following are some received since those printed in the December' issue of Philalethes:
"It is with the deepest sense of sorrow that I received your IN MEMORIAM memento for our beloved friend and President of our Society, Illustrious Brother Walter A. Quincke, 32d, K.C.C.H., and F.P.S., who passed to the Celestial Lodge while in office, on October 29, 1951.... The Society has lost a great pillar. May the Almighty Father have recompensed him with the glory of His Presence."
Joe Oiler, M.P.S.,
Panama, Republic of Panama
"Your pamphlet concerning the passing of Brother Quincke to the eternal East has just reached me.... My Lodge and I feel a personal sorrow in the loss because Brother Quincke was well known as a prominent Masonic historian. I hope that the life of Brother Quincke will inspire Masons all over the world, as it is more and more necessary to strengthen the links of Brotherhood. I must confess that French Masons hope much on American Masonry in this field, and am convinced that God has given a special mission to the Philalethes Society."
John Gindre, M.P.S.,
Marseilles, France
"The belated news of Brother Walter A. Quincke's passing on October 29, 1951, came to me today. I grieve with you and all members of the Society the loss of a Masonic scholar and leader.... As you have so adequately put it, our brother leaves with us an example of service and a memory of devotion to the highest principles and ideals of Masonry that shall long endure as an inspiration. Please convey my condolences to the members of the bereaved family."
David W. K. Au, M.P.S.,
Hong Kong, China
"I have just learned of the death of your respected Brother, Walter A. Quincke, President of your honorable society.
"In behalf of the French section of the Universal League of Free Masonry, I express our sincere condolences for the loss your society has suffered."
Jean-Jacques Dreyfus, President
Sec. Francaise, Ligue Universelle,
De Frans-Macons, Paris
I have just received notice of the death of Wor. Brother Walter A. Quincke, F.P.S., President of the Philalethes Society, and would like to express my sympathy with the Officers of the Society in their loss. The late Bro. Quincke undoubtedly did a great deal by his own personal work to place the Society on a sound basis, giving it an established place in the Craft both in the U.S.A. and overseas.
He was a kindly, generous, and indefatigable core respondent. I personally am much indebted to him and would like to express my appreciation of his unfailing kindness, courtesy, and assistance during the period I have been privileged to correspond with him.
Dr. R. Hepburn, F.P.S.
Christchurch, W.1. New Zealand.
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TIME, like space, is difficult to define. We have a general idea of it, but to formulate a satisfactory definition is not easy. One of the big dictionaries fills nearly three columns trying to tell us what time really is. It begins by saying that time is "the fact of continuous or successive existence; a portion of duration." All of which sounds rather vague and abstract. It is a good thing that we have sunrises and sunsets; also that we possess watches and clocks. They help us wonderfully, not only to conceive of time passing continuously, but they also enable us to divide time into sections such as minutes, hours and days; then into weeks, months and years.
Time suggests limitation. Eternity is limitless, but time is limited; we cannot stretch it beyond its definite periods. We cannot make a minute last seventy seconds, no matter how much we may desire to do so. We cannot lengthen a day so that it transcends the twenty-four hour limit. There is the familiar story that Queen Elizabeth, on her deathbed, prayed for just another moment of time.
A human life is quite limited. The average is somewhere around forty years. That seems terribly brief when compared with the limitless ages that have gone by and the limitless ages of the future. A man's life has well been described as "a moment parted from eternity." At the best, we have but a short time to live on this earth; just a few years in which to learn, to increase our knowledge and to acquire an education: just a few years in which to establish a reputation for truth and fair dealing; just a few years in which to build up a character that is beautiful and strong; just a few years in which to think clean thoughts and speak kindly words and do generous, helpful deeds.
It follows logically that we should not-waste time. There are prodigal sons who fritter away, not money, but the hours, foolishly and uselessly. A good deal of talking in which people indulge involves wasted time, particularly the sort of gossip that has bitterness in it, that poisons reputations and spoils human lives.
Much time is wasted in reading Injudiciously. An appalling amount of cheap, superficial literature is produced these days. Some of it is positively vile calculated to corrupt the very springs of life. There are persons whose reading is confined almost exclusively to popular magazine products, especially fiction. That is like trying to live on thin soup, while letting the nutritious salads and the roast beef go by untouched. Why should we read any article or pamphlet or book unless we are persuaded that it will be helpful to us?
We are obligated to use time in getting as much good done as we can possibly do. That is what we are here for in this old world. It is a curious and perplexing world, with many heart-trying mysteries in it, yet one in which there are lots of opportunities every day for doing good.
Every one, whatever his occupation, should study to make a systematic use of time. With many persons, everything is haphazard, happy go lucky, and the result is confusion and loss. Regular habits help mightily.
Seneca, the old Roman philosopher, said that "our aim should be, not so much to live long, as to live well." It is remarkable how much may be accomplished, in a brief time, by devoted living. Raphael died at the age of thirty-seven, but he left an immortal name in the realm of art. Mozart, master musician, lived to be only thirty-six. Doubtless none of us are gifted with the genius of these men. But the humblest Christian among us can crowd many deeds of goodness into every day. And if it should be given us to live up to the three score and ten limit, what multitudes of kindly words, and helpful Christlike acts may adorn our life record.