March,1952
Contents
THE PASCHAL SEASON FREEMASONRY AND CITIZENSHIP
THE REVIVAL OF 1716 - 1717 APORRHETA OR APOSTASY ?
'TIS IMMORTALITY ALL THE WAY UP
ORRIN L. DORWORTH, M.P.S. FREEMASONRY --- A Pattern for Brotherhood
An Introduction to the Study of Masonry Dormit In Pace
By JAMES K. REMICK, 32 K.C.C.H., F.P.S.
San Diego, California
PAST GENERATIONS, and our own, have vouchsafed us a generous information devoted to the basic tenet of all religions, the Immortality of the Individual Soul. All such endeavor has been inevitable and is due to the urge that every human being, who has reached unfoldment above the level of the animal, knows deep within himself that he is an immortal being. The annual experience of the revitalizing episode of Easter is not confined to humanity of the Christian faith only, it is the exhilarating and cleansing opportunity for every expression of life upon the planet.
Perchance a troubled soul today hears and is witness to social and political abominations, but rising full-throatedly, the anthem of joy halts the transitory whimper in its evil stride, and the universal shout of praise that the life beautiful has again risen is heard after a moment of the dark winter. To the seed resting within the soil, to mankind of every estate, and to all created things is vouchsafed, consciously or unconsciously, a renewal of the Life Unending.
Of course no one who has not a belief or a profound conviction of life eternal enters within the Temple-gates of Freemasonry. Could there be one so unresponsive as not to feel at this period of the Seasons a deeper assurance of unending life, . . . at Easter time, that moment in Eternity that has been devoutly observed by organized mankind since time was. Man has always revered and celebrated in some form the renewal of Life expressions upon this earth after the long sleep of winter.
Life is immortal; it did not commence here and does not end with the dissolution of material forms. Life has always been, otherwise the Cosmos would be Chaos. It must be we are living in eternity now, this earthly tenure being but one phase of it.
History, religious and secular, maintains the certainty of a Great Master performing in the earthly environment as a witness to men of all time that Life is for the purpose of unfoldment and growth; that it is exquisitely adjusted in its gauge up the Winding Stairs of Progress in righteous knowledge, and that the arenas for performance are perennial. So transcendently beautiful are the implications contained within the drama of the brief years this Master so graciously performed for our everlasting blessing, humanity has not been content to abide within a single avenue of interpretation, but has desired the privilege of the varied highways of an illuminated philosophy. Masonry has had its honored place within the phalanx of the righteous seekers after Truth.
As a demonstration of the continuity of Life that would maintain throughout the ages, what could have been more fitting than that the Nazarene should, in conforming to the Natural Laws, choose the Paschal Season to prove His transcendent doctrine of conscious survival? Dramatically undergoing ignominy and final bodily dissolution, He came forth as He had promised. He exhibited Himself in a new body, a body that Mary did not recognize, but the Voice called upon her to witness the actuality of the event awaited by the generations. The proof was His and remains an everlasting benediction to all who will hear. Thousands there are among us today who bear witness to positive fact that there are no dead, that they live and move and breathe. There is no end to Life. It is immortal within you and me; it is only the expression of Life that changes.
In these days of trial and struggle to perpetuate in the world the freedom to express ourselves and to enjoy our lives according to our attainment, there are many who will not have loved ones with them in the body at this Easter time. May they secure comfort in the conviction that they who have gone aloft are still their conscious selves, memory retained, and still join hands with us from their higher vantage ground of endeavor, to battle that Truth and Light may reign upon this earth.
So for us as Masons there should be nothing bitter nor sad from the cross of Good Friday to the Paschal Sunday. It is all a gorgeous and colossal exhibit of the certainty of progressive change, the transcendent demonstration by a Master of Life Unending, a quality inherent and possible to us all in time, for "I know that my Redeemer liveth, and because He lives shall I live also."
The crossing of the celestial equator by the solar orb on its journey north marks the calendar time we term Easter. During the long sleep of Winter the generative forces of Life are revitalizing all manifestations of Nature, and at the appointed time a renewal of the Life Eternal bursts forth in a splendor and an abundance that only a Supreme Creative Intelligence could supply. The process of seed-time, growth, and harvest is the unchanging Divine Law, and as it governs all expressions of earth life, so is man an individual expression of the Law in operation. His experience of birth, growth, and the shedding of his bodily garment, his journey into higher possibilities of meditation, rest, and adjustment, are a repetition of the unfoldment under the great Law which governs all Cosmos.
At each appearance of the Vernal Equinox, and the time of the Paschal moon, Masons of the Scottish Rite avail themselves of the opportunity to gather in Fraternal devotion to the Ideal of Unselfish Service as exemplified at the Maundy Thursday drama first presided over by a great Master. Now as then the symbolic Light may seem to be extinguished for a brief moment, only to reappear and to Hood humanity with the unending reassurance of Life Immortally triumphant. Observance of the Season is not a new thing. It has been the blessing of mankind on his march forward since he became cognizant of there being a Great Light, and his conviction of its harmonious and inevitable beauty of manifestation. Throughout the millenia the forces of negation have striven to dim the luster of the great lesson, to villify and to crucify the nobility of mankind who uphold the banners of the righteous life, and though the Light may be dimmed for a brief moment, it always has and always will illumine the path of human destiny.
No note of doubt or fear can abide within the Joyous upsurge that arises from all Nature at its vernal resurrection. We are all one with the great whole, and every Mason, as a child of Light, will feel within himself the urge Divine to a newness of Life and the impulse toward greater achievement.
Masonry has vouchsafed its adherents the parables and the symbols which express to the individual, according to his attainments, the resplendent assurance of Eternal Life in every phase of being. The cross, in its many aspects of construction and significance, is the symbol of Unending Life to all cultures that have adopted it, and the blossoming rose the fulfillment of labor well performed, the fruition of a life of striving, redolent with the perfume of a love for all creation.
The assurance that the annual resurrected life was applicable to every soul enhoused within earthly body has been enunciated by the wise Buddha, the Vishnu, the Zoroaster, and the Jesus of every dispensation.
It will continue to be so long as men need supernal guidance upon the earthly scene, and so we as Masons may go forward in rhythmic step to the ultimate goal towards which all creation moves, and finally and triumphantly cry - "Consumatum est - it is finished."
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By Brother J. L. Hay, M.M., Civic Lodge, No. 157
Editor's Note: The following paper was read by Brother J. L. Hay, a Master Mason of Civic Lodge, No. 157, at the September 19, 1951 meeting of the Masters and Past Masters' Lodge No. 130, Christchurch, New Zealand.
ENTERED MASONRY somewhat late in life and circumstances, mainly the obligations of public life have prevented me from taking the active part that I should have liked.
From my brief acquaintance with the Craft, however, there has been brought home to me an appreciation of the profundity of its basic principles, and the range of implications of its teachings acquired only by long experience. The subject assigned me is wide and general in character. I should imagine that one does not require to have a profound knowledge of Masonry and its tenets to realize that to be a good Mason means also to be a good citizen. That surely is the inescapable conclusion one must draw from the solemn obligations laid upon the candidate for initiation, and emphasized as he progresses on his way to the stature of Master Mason and the Superior Offices of the Craft.
I take it that the purpose of this discussion is not simply to emphasize the duties of citizenship that Freemasonry imposes on the individual, but also to make some observations as to the place of Freemasonry as an organization in its relation to the community and state.
This is not so easy to define. By the very stature of its constitution, Freemasonry as such, obviously cannot function in a positive way as an organization in civic, political or social spheres. Apart from other considerations there is embraced within the framework of the Craft men of all shades of opinion, political and otherwise, and it is one of its chief glories that Freemasonry can unite these different groups in a common Fraternity. I should say, however, that Masonry as an organization should be concerned that the very things inherent in the Brotherhood, that can bring men together, that can produce concord, that can give order, purpose and direction of life, are precisely the things which a distracted world is clamoring for. We are living in a troubled, bewildered, and revolutionary world where many of the anchorages that have held society together are being challenged and uprooted. Masonry does stand for the maintenance of law and order, for the upholding of a way of life that is the good life, and for loyalty to established traditions that have proved beneficial to mankind. These fundamental things, bought at great price and handed on to us as a heritage, are in jeopardy today, and their preservation should be the concern of every responsible individual and organization.
THE STATE
Freemasonry, along with many other organizations, accepts many privileges from the State. It functions freely because it is so constituted and conducted as to uphold and encourage the highest concepts of good citizenship. Constituted authority recognizes its place of importance in the community and the wide range of its influence. The rights and privileges we enjoy, however, should not be taken for granted. The price of freedom and protection is the acceptance of duty and responsibility. The most important issue in the world today is whether constitutional government shall survive in the face of the challenge of strong arbitrary groups or the will of a Dictator. In such a regime there would be little place for such an organization as Freemasonry. The survival of our free institutions is dependent first of all on an awareness of the disruptive elements that are bidding for power and supremacy, and secondly, to do something about it.
Obligations to the Craft
In the face of this challenge, Freemasonry in common with other responsible organizations has obligations to discharge, tacit or implied no doubt, rather than by active participation. The Fraternity has great resources at its command. Most important of these is the influence it can project into the community life by the constructive thought, disinterested service, and creative leadership of individual Masons.
Throughout its long history Freemasonry has attracted to itself the allegiance and service of men of high caliber, of serious purpose, together with a strong sense of vocation. It is for wiser heads than mine to say how Freemasonry as an organization can increasingly project this great latent source of power into the stream of public life in these crucial days.
Individual Responsibilities
This leads me to say something about the individual Mason's responsibility as a citizen.
When we use the term citizen, what precisely do we mean ? It appears to me to be something more than the discharge of the accepted duties to one's home and family, to one's employer, to any institution to which one may belong. It is something more than the exercise of the functions and responsibilities that devolve on us as members of a well-founded society in order that it may be maintained efficiently and kept clean and healthy. A good citizen will accept all these responsibilities as part of his normal behavior and we should be grateful that so many are conscious of this responsibility and act accordingly.
Days of Change and Crisis
I have endeavored to point out that the days in which we live are days of crisis, of change, and revolutionary thought. A new world is being born in our midst, and the destiny of mankind is being forged and shaped at incredible speed.
Thus, citizenship in these momentous days, takes on a new meaning. Events of history can be moulded by human agency. The power of the human personality to expound an ideology and profoundly influence and change the thinking of a group, of a community, and indeed of a nation, has been forcibly demonstrated in our day and generation. The new citizenship that must emerge if we are to safeguard our way of life and preserve the institutions that we think are fundamental to our well-being, must be so based as to give power and driving force to the realization of an ideal. Men of goodwill must be thrust into the community life, there to interpret the values that alone will give stability and permanence to our common life. Such men must be sensitive to the implications of a new era that is unfolding itself in every country of the world, and by their influence and leadership help to give shape and direction to the changing order. The dynamic that will induce men to assume the responsibility of a new conception of citizenship adequate for a new age, must spring from a disinterested inner urge in the hearts of men freed from personal ambition, self seeking and material gain.
Is it too much to suggest that in Freemasonry this dynamic should be found. Its insistence on lofty ideals, on duty, and above all its conception of a divinely ordered world should provide the cradle for the nurture of men's minds finding expression in service to their fellowmen.
I am not unmindful of the inherent thing in Masonry that unites men in a close-knit Brotherhood, of the appeal of its ritual and pageantry, of its works of benevolence. All these are good in their own way and necessary for the preservation of the distinctive features of Freemasonry. They possess, however, for the individual Mason the implication of the wider responsibility to the community that I have endeavored to point out.
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By CLIFFORD W. PARKIN, M.P.S.
North Hatley, Quebec, Canada
PERUSAL of old documents tends to divert one's mind from the difficulties and problems of this age, yet because of their quaint wording and ideology, they often lead one into a mental atmosphere where he finds difficulty in adjusting himself. This thought came to me recently when examining the Constitution, Laws and Regulations of Freemasonry, as set forth in the Ancient Landmarks, the Old Regulations and Old Charges as approved for the general guidance of Masonic bodies, following the revival of Ancient Freemasonry in London, early in the 18th century. It might be of interest, therefore, to examine the background and general circumstances attending the great movement which resulted in the effective establishment of Speculative Masonry as we know it.
Nearly 250 years have passed since the initial steps were taken to resuscitate and fully utilize the ethical principles and standards of personal conduct which were inculcated in the rites and ceremonies of Operative Masonry. These had influenced craftsmanship to such an extent that, in their highest form, their practice and utility had caused Freemasonry to merit the designation of a Royal Art.
Used as we now are to Lodge meetings held in well appointed surroundings and conducted with a decorum and dignity which attains the ultimate in correct procedure, it is perhaps difficult for us to visualize the gatherings of our brethren in the 18th century. Invariably held in what were the common meeting places of men-folk, the popular taverns, we must not be surprised to learn that lodge routine was conducted in an atmosphere where the flowing bowl, the snuff box and long-stemmed pipe were emblems of good fellowship. Resorts which rejoiced in euphonious names offered excellent accommodation and refreshment to the weary traveler and others. Highly decorated signboards swung attractively outside hostelries described as, for example: "The Goose and Gridiron," "The Rummer and Grapes," "The Crown" and "The Apple Tree Tavern," all of which sheltered Lodges of Operative Free Masons in the City of London at the period in which we are now interested.
We may well imagine the ground-floor interiors of these inns as well sanded and straw-strewn; with heavy ceiling beams, spacious fire-places, and leaded windows the general characteristics of rooms available for meetings. Long and strongly made tables with well rounded arm-chairs offered invitation to rest and partake of ample refreshment. Eating, drinking and smoking were a marked feature of the average gathering, as old Masonic prints testify.
Those who frequented these taverns were garbed in a manner which would have astonished us if compared with our present restraint in dress. Distinguishing features were long coats and vests, the sleeve cuffs being extravagantly large, while the amount of lace on cravats hanging from the neck would have seemed effeminate to us of this age. Breeches, stockings, and shoes with prominent buckles were the leg coverings, while heads were adorned with wigs of amazing superfluity, topped by gaudily decked felt hats. It was then the custom of "gentlemen" to carry swords as part of their customary dress. These were often used without hesitation when disputes became heated and insults exchanged. Consequently violent scenes often took place in the crowded streets, while in the taverns and coffee houses small riots occurred as the result of the bitter controversies then current. The result was that blood was often shed and property destroyed in disputes that were only ended by the arrival of "the watch" representing the forces of law and order. This incidentally, is one reason why the "Old Charges" of our Craft place a ban on discussion of politics or religious denominational differences of opinion at our gatherings. Likewise why we are prevented from carrying any metallic objects at an important event in our ceremonial.
Such then were the social conditions existing, and the sights we should have seen around the period we are considering in English cities. In London, commercial transactions centered around the Royal Exchange and the banks, while St. Paul's churchyard, Drury Lane, Covent Garden and the Strand were the popular places of promenade.
In these well known thoroughfares were situated the principal taverns, and it is in one of such meeting places that we are now interested. The "Apple Tree" Tavern was destined to become historic as the cradle of reorganized and revived Speculative Freemasonry.
Records indicate that in 1716 certain brethren . . . "finding . . . their annual meetings discontinued, resolved to cement themselves under a new Grand Master and to revive the Communications and Annual Festivals of the Society . . ." With this high resolve they formed themselves into a Grand Lodge pro-tem. They also resolved to issue a Quarterly Communication calling the brethren of the district to hold an annual assembly and feast on June 24th at The Goose and Gridiron in St. Paul's Church-yard, that being the headquarters of the oldest Lodge. What a revelation it would have been to those present had they been able to imagine the ultimate results of their efforts. This Grand Assembly in June was a great success and its effect tremendous. From such comparatively simple circumstances came the great world-wide organization of modern Speculative Masonry.
To gain a proper perspective of the import of the above events, let us look back at the period of English history which preceded them.
England had been in an unsettled state since the collapse of Oliver Cromwell's Commonwealth. Restoration of the monarchy which brought Charles II back to the throne had not restored prosperity as hoped for by the Royalists. Public opinion was in a state of flux; the masses had been disturbed and were only beginning to realize their power collectively. Religious differences and party politics were agitating influences which affected all classes at a time when there was a fierce struggle going on between the monarchy and parliament. In the midst of all this there came a series of events which amounted to a revolution in the system of government. Charles died in 1685 and was succeeded by his brother, James II, who proved himself to be a proud and despotic monarch.
In 1688 King James, finding his aims and efforts thwarted, fled to France. He had tried to force the country into a religious union with the Church of Rome, which ambition was sturdily opposed by the majority of his subjects. James was succeeded by William, Prince of Orange, from the Netherlands, who together with his wife Mary were to act as joint sovereigns. Protestantism was re-established as the religion of the monarchy and strong efforts were made to stabilize the new government.
However, there was still much discontent in the country. Ireland was in a state of turmoil as James was trying to dominate that country in support of his claim to the throne of Britain. Although the was assisted by the French, he was not successful.
In England several factions tried to gain ascendancy. Whigs and Tories, Lords and Commoners, Established Churchmen and Non-conformists, Country Squires and City Merchants, all pressed their particular views as to what was right and proper for good government. Parliamentary representation was disproportionate and unfair, while bribery and corruption were rampant in places high and low. In short everything seems to have added to the general unrest.
More liberty had become evident in the utterances and writings of public spirited men, while much satire was directed to the misdoings of Parliament. Gradually administrative power became transferred from the King, aided by a few select advisers, to the Lords and Commons. Eventually there emerged an improved system of electoral representation for the House of Commons together with the selection of well-informed Privy Councilors to advise the King. In addition capable Cabinet Ministers were appointed, headed by a Premier who was responsible to the King and his subjects for stable government.
Passage of the Bill of Rights in 1689, which limited the powers of the Crown, was quickly followed by the Toleration Act guaranteeing the rights of dissentient church bodies to their own forms of worship. The Act of Settlement 1701 secured the succession of the Crown to those of the Protestant faith. Another important legislative measure of the period was the Act of Union 1707 which joined the parliaments of England and Scotland. Signing of the Peace Treaty of Utrecht in 1713 ended a long and costly, though victorious, war in Europe for Britain.
While these historical events were gradually developing, we should consider social conditions. London was a place of narrow, dirty streets, mostly unpaved and surface drained. Ignorance and brutality were rampant, while roisterers and robbers roamed at will to the detriment of peace-loving citizens. City people of humble means generally lived amid cordial surroundings. The increase of population in urban centers had been much ahead of religious and social organization for the amelioration of unsatisfactory living conditions. Education was the privilege of a favored few. The rural population was often not far above a state of pauperism, and their means of transportation was rendered difficult through ill-kept roads. Punishment for criminal offenses was severe, but often inefficient for prevention. Drunkeness everywhere was common and immorality freely countenanced.
England was long overdue for startling and far-reaching changes. Many high-minded persons were seriously perturbed over the unsatisfactory conditions of every-day life and human conduct. The Established Church was in a moribund condition while the various dissenting bodies had not yet received that strong urge for action which later was to prove such an energizing influence in public affairs. The spirit of Puritanism was not by any means dead, only dormant. During the 17th century there had been many evidences of a coming Intellectual Revolution. Certain well-known writers and philosophers had expressed some altogether new ideas regarding social obligations and community efforts. These contrasted sharply with prevailing conditions of life. Imaginative persons had conceived thoughts of a new order of society in which the practice of humanitarian principles should be the objective rather than that of a constant struggle for material gain and advantage. There seems to have been a yearning for some organization or system of teaching, outside of the Church, which would give men an opportunity for genuine fellowship and mutual assistance. Out of these ideals there were destined to grow several movements which in time led to social betterment.
With the foregoing reflections in mind, it now becomes desirable to look back to a period much previous to the events and conditions already surveyed.
We are informed on reliable authority that as early as 1645 weekly meetings had been held by "divers worthy persons inquisitive into . . . the New or Experimental Philosophy". These gatherings were said to have been held sometimes at the Bull Head Tavern in Cheapside but more often at Gresham College, London. It is presumed that such gatherings formed the nucleus which developed into the Royal Society of London for Improving Natural Knowledge. This was composed of men who were interested in the advancement of mathematical and physical science. The first record of the new body is dated November 28, 1660. It is the oldest existing scientific society in Britain, and one of the oldest in Europe.
Of special interest to Freemasons is the fact that those who met on that date at Gresham College had for their primary object the hearing of a lecture by Mr. Wren, one of their number. Following the lecture, the members resolved to have a memorandum of association prepared to incorporate the society and provide for its continuance. This received the Royal Assent of King Charles II, and so the now world-famous Royal Society of about 500 famous scientists came into being. Membership was at first limited to 55 and many prominent scholars were included. The King joined the new organization soon after its formation, and as a patron of Christopher Wren, we may assume that this clever architect and city planner was a moving spirit of the Society. In 1681 Sir Christopher, as he was titled, became its president.
Wren is reported to have become a patron of the organization of Operative Masons connected with the building of St. Paul's early in his professional career; authentic records show that he was to be received by the Masonic craft with honor when he attended a great convention at that cathedral on May 18th, 1691. It is reasonable to conclude that his stupendous work in designing and erecting that impressive edifice was appreciated to the full by skilled craftsmen. The fact that the Lodges in London had, for a long period, looked to him for leadership is apparent from the records of 1716 which commented that they were "finding themselves neglected by him." The probable explanation is the comment of a writer that he was passing his declining years in serene retirement, to which he was justly entitled after a life-time of strenuous activity. He died in 1723 at the advanced age of 91.
The Royal Society founded other organizations for the advancement of science, namely the Linnean Society in 1788 for the study of botany, the Geological Society 1807, and the Astronomical Society 1820. These were followed by the Chemical, Geographical and Entomological Societies, all founded in the early part of the 19th century. Such offsprings of the parent body were eminently successful in developing scientific achievements throughout the world.
It is however in the realm of social and ethical endeavor that we are concerned. We have good reason for believing that it was due to the public spirited efforts of certain members of the Royal Society that steps were taken to develop Speculative Freemasonry as a means of raising the whole moral tone of society. Such form of honorary membership in the Operative Lodges had existed at least since 1646, and it was probably in such capacity that Christopher Wren was associated with an Operative Craft Lodge.
A fellow-member with Wren in the Royal Society, and one whose name subsequently became famous in the Craft, was the Rev. John Theophilus Desaguliers, a French Huguenot, born 1683, whose father brought the family to England as refugees soon after. The son finished his education at Oxford University where he distinguished himself in experimental philosophy. In 1713 young Desaguliers was lecturing in London on physical science, and in doing so attracted the attention and secured the friendship of Sir Isaac Newton, another member of the Royal Society.
As a clergyman Desaguliers seems to have achieved but little success, but as a scientist he was described as "an indefatigable experimental philosopher." He was particularly zealous in the collection and investigation of old records, and it is undoubtedly due to this characteristic that Modern Freemasonry is so indebted to him. Nothing definite is known, however, as to his connection with the Craft until 1719, when he became the third successive Grand Master of the recently formed Grand Lodge in London. His subsequent researches and work on behalf of the Order gained him the appellation of "Father of Modern Speculative Masonry."
Where, through weariness, Wren had languished as a leader, Desaguliers took the lead with courage. He is said to have paid much attention to Masonic affairs and elevated the Lodge proceedings so much that the reputation of the Fraternity was much enhanced. So much so, that there was a revival of attendance by the older brethren. Many noblemen and others of influence were attracted to the Order and were initiated into its ranks. Desaguliers' oration on the State of Freemasonry, delivered at a gathering of Grand Lodge in 1721, is reported as being eloquent. A tribute to his high degree of intellectuality.
There seems to be no doubt that the influx of such a capable scholar and his associates into the assemblies of Freemasons in London did much to extend the prestige of the Craft, and establish it as an efficient agency for the betterment of mankind. New members undoubtedly recognized the ancient lodges as means whereby men of various political and religious opinions could meet together on a common footing and there develop a spirit of friendliness not possible in ordinary meeting places. Freemasonry offered a means of overcoming rigid class distinctions, thus opening the doors of toleration for the views of others. The insistence on the value of Truth as necessary in the search for knowledge, also the advocacy of the practice of the Cardinal Virtues, must have commended themselves to the initiates as highly desirable assets to daily life. By such means, and close adherence to the rules of gentlemanly behavior in their assemblies, there gradually evolved a standard of etiquette and orderliness of procedure which has become noted as "Masonic Conduct."
These then are some of the circumstances which attended the development of Speculative Freemasonry when the old lodges were resuscitated and their foundations of traditional standards used to build a super-structure which was to spread all over the habitable earth. From a determination expressed in 1716 by the remaining brethren, to raise their Craft from its then depressed state, there developed action to constitute themselves into a Grand Lodge so as to extend their authority and abilities. The assistance of scholarly men resulted in a revision of their records, rights and privileges, which proved to be a valuable inheritance. The traditions and legends of the Ancient Craft were carefully preserved, while variations of rites and ceremonial were co-ordinated, the whole being elevated to a high standard.
The provincial operative lodges in Britain caught the new spirit and, with the admission of many men of good intent into membership, a new lease of life was enjoyed. From the statistics of that period Speculative Freemasonry grew rapidly.
The meeting held in 1716 at the Apple Tree Tavern in Charles Street, Covent Garden, London became an historic date for Freemasonry. Its sequel, the annual assembly and feast at the sign of The Goose and Gridiron in St. Paul's Churchyard on June 24th of 1717 became even more important, for that was the festival of St. John the Baptist, a patron saint of the medieval craftsmen. That date also was a special occasion in England, being known as Midsummer Day. This has been poetically referred to as "the high noon of the year, the day of light and roses." Truly an auspicious date for celebrating the launching of Speculative Masonry as a world influence.
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"THE PHILALETHES"
Volume 7 - March, 1952 - Number 3
Published by The Philalethes Society, 352 Sycamore Road, Santa Monica, California.
HAROLD H. KINNEY, F.P.S.
President and Editor
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(Editorial)
THE GREEKS had a word for it. Whatever the idea one wishes to express, where etymology is concerned, the Greeks seem to have had a word for it. The two words that title this editorial are of Greek derivation and have to do with the two modes of deportment and conduct that confront the Masonic writer who feels an irresistible urge, having improved in knowledge, to share with others that which he has learned.
The holy things in the Ancient Mysteries which were known only to the initiates and were not to be disclosed to the profane were called the "aporrheta."
Secrecy and silence have in centuries past constituted the very essence of Masonry. They are on occasion referred to as "Cardinal Virtues." Unlike the old systems of metaphysics, the Ancient Mysteries, the Gnostics and Alchemists which had their secret doctrine, Masonry has no secret doctrine. Its philosophy is open to the world.
What then constitutes the arcana of which there can be no disclosure ? What are the aporrheta of Masonry? These are questions that have caused much discussion among the brethren.
Those who write about Masonry often find it difficult to find words that adequately express the principles and teachings of Freemasonry without revealing the esoteric. On the other hand reticence or the extension of the aporrheta tends to destroy much of the beauty, limits public discussion, and thus diminishes Masonry's efficacy as a power for good.
All are aware that the purpose of imposing the aporrheta at the time of the Ancient Mysteries was to withhold from popular knowledge those Sublime Truths of an esoteric philosophy for which only a select few were at that time prepared.
In this manner also has Freemasonry perpetuated itself, but has it accomplished as much for mankind as it might had the world been more conversant with its philosophy of universal brotherhood and mutual assistance?
Times have changed. People are more literate, and everywhere they seek the truth, trying to find that elusive something which will assure them security and peace.
Should we under these conditions prohibit a frank and candid discussion of Masonry? Seeing that Freemasonry has ever been the friend of education, to stand off now and disregard the world's need for what Freemasonry has to offer almost constitutes: an apostasy . . . an abandonment and departure from what we have voluntarily professed to uphold.
Let us constantly keep in mind that the "only real aporrheta of Freemasonry are the modes of recognition and the peculiar and distinctive ceremonies of the Order; that as to everything else, its design, its object, its moral and religious tenets it is as open a society as if it met on the highways beneath the sun of day . . .'
- Harold IT. Kinney, F.P.S.
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By HARRY E. H. GRANT 33d, M.P.S.
Mountain View, California
NONE CAN speak for all of Masonry, nor for individual Masons other than for oneself; hence this is not authoritative dogma nor ritual, but merely the speculations of one who finds the central lesson of Easter revealed in the captioned words, "'Tis Immortality."
To the individual Masons, Easter means mostly that which he has experienced or has memorized or intently believes. Some veer away from the Christian interpretation with its doctrinal and historic significance even though they accept either as legend or as truth, the recorded greatness of the teachings of the Master Christian; and some further agree that the Christly thought brought to life, or resurrected in the mind of mankind, would emancipate our world. Others will consider as of little import the various explanations of the renewal of life in the resurrection period which is Spring.
The Last Supper is symbolically taken without end; and the crucifixion need not be to the death, but unto Life Eternal.
Resurrection, man's approach toward the dawn, is a daily occurrence, but at Easter it has an emphasized special significance.
Whether Easter is symbolic of the death and resurrection of a God or of Nature, a picturization of the providing and sustaining care of the Creator, its annual celebration serves to remind all of the ascendancy of the spiritual over that part of man designated material; is a reminder that, in the ultimate summation of experience, to be carnally minded is to pass through a continuity of partial deaths while, contrariwise, to be spiritual minded is to live, and to live forever.
It is in the doing of good that evil is reversed and men live, and this is an important requirement for resurrection to that life which is eternal.
The symbolism of Easter shows the way to the dignity of man through the perfecting of his soul, and is a reminder of the end which is but an aim, the end which is an intimation of immortality, the end which is only a beginning.
Easter may mean so many and such variant things and thoughts; and not the least of these is that The Word, crushed to earth and seemingly destroyed, will again rise and be found; and that, like the seed put into the earth, man dies that he may live again.
At Easter the Cross bears neither thorn-stemmed Rose nor crucified Savior. The Cross at Easter is triumphantly empty. It spreads abroad its rays of symbolic light, its perpetual message of immortality, that though we are dead and know or know not that we know the reason for this temporary reversal or eclipse of life, yet we shall rise again and again, and shall, as we do, live. 'Tis Immortality!
The many stories and symbols of Easter give convincing and audible utterance to the belief that is so vital a part of Masonry; to The Word which is the hope and assurance of ultimate victory over ignorance, despotism, and other darknesses and their disastrous deaths. 'Tis Immortality . . . The Word which is the Light and Truth and Love, which IS Life, and all the etceteras we know as God.
It is indeed fortunate that in this land of the free one man's beliefs, though not necessarily authoritative nor final, may be shared with so many in a giving which does not impoverish, the alive hope and promise of the truth of this recurring Easter season lesson, Tis Immortality.
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Books and Pamphlets Received
Proceedings of the One Hundred Third Convocation of the Grand Royal Arch Chapter of Arkansas, with the Centennial History of the Grand Chapter from Dr. Francis J. Scully, Grand High Priest, M.P.S.
Pamphlet entitled "After the Sublime Degree of Master Mason, What Next?" from the author, Albert C. Hanson, P.G.M., M.P.S.
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That pleasure which is at once the most pure, the most elevating and the most intense is derived, I maintain, from the contemplation of the beautiful. - Edgar Allen Poe
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Art is the beautiful way of doing things. Art is the expression of man's joy in his work, and the article made in joy will give joy again to the individual that possesses it. - Elbert Hubbard.
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By GABRIEL RUSCITTI, M.P.S.
Berkeley, California
FREEMASONRY is of a dual nature and presents two distinct lines of thought, Exoteric and Esoteric. The deeper and hidden meanings it tries to teach by its allegories and symbolism cannot be learned quickly, nor can the spiritual teachings contained in our beautiful ritual be assimilated in a short time. Accordingly, the first lessons taught us, the Masonic elementary exoteric course available in the Blue Lodge, is not only indispensible, but is the only means by which we can develop Masonically to the point where we can be duly, and truly prepared for further degrees. Moreover, without this basic training and experience, one cannot develop into a zealous Mason and thus feel the necessity and desire for further Masonic knowledge.
Unfortunately, there are those who enter our Masonic Order with premeditated plans which do not include the Blue Lodge. These are the candidates who immediately let it be known subsequent to having the third degree conferred upon them, that they are going "all the way up" and do so.
The acquisition of further degrees in Freemasonry should eventually be the normal desire of every zealous Master Mason. However, the motive behind that desire and the means by which they are acquired are the determining factors in evaluating a Master Mason's right thereto.
When we consider the candidate who announces he is going "all the way up" immediately, it becomes obvious that it was his intention to do so from the very beginning. To him, the Blue Lodge is but a stepping stone, a means to an end. Becoming a Master Mason is of secondary importance to him, if indeed it has been considered at all. His sights are set beyond that consideration. He has other plans.
To this type of initiate, the law of gravity never functions. He may attend a meeting or two after having the Third Degree conferred upon him, but once he starts going "all the way up", he never returns to the original point of his ascent . . . the Blue Lodge. In the shortest time permissible he reaches his goal, and this is accomplished without attending enough meetings at his Blue Lodge to even remotely grasp the exoteric features of Freemasonry which are clear and understandable to the average Master Mason who attends his Lodge more or less regularly.
The man who by-passes the Blue Lodge believes that by acquiring what he erroneously thinks are "higher degrees" he is entering a higher Masonic strata.. His only motive in acquiring further degrees is to enjoy and use the prestige attached to members of the Orders conferring them. He imagines that there is a distinction in the titles acquired by membership in these Orders that is superior to that of Master Mason. He does not know that Master Masons should meet on the level. He does not know that there are no select or superior groups within the Masonic Bodies. Such a condition would be incompatible with the doctrine of the Brotherhood of Man which is Masonry's outstanding pretension. He does not know that the orders conferring further degrees are branches of the Masonic tree which is the Blue Lodge, whose roots are the three degrees. He does not know that the honorable title of Master Mason is second to none in the Masonic world.
In his blind rush to the top he never took time to
grasp the significance and worth of the Lambskin Apron. As a result, his
preconceived and distorted evaluation of Masonic titles will remain with
him. The pitiful part of it is, he may never know that in going "All the
way up" immediately, he lost the opportunity to learn that the highest
distinction Freemasonry could offer was available in the Blue Lodge to
begin with. That distinction was, and always will be, the badge of a Mason.
THE REVIVAL OF 1716 - 1717
(From page 5)
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The brother on the cover, Orrin L. Dorworth, resides at 5206 S. Clarenden Avenue, Detroit, Michigan. He was born in Windham, Ohio, April 7, 1882. His early schooling was received in Oil City, Pennsylvania. In 1898 he graduated from the High School in Gibsonville, Ohio. Taking a job soon afterward on a weekly paper in Gibsonville, he was led into the field of advertising. First to Duluth, Minnesota, then to Detroit, Michigan, where he has followed this line of endeavor to date. For the past ten years Brother Dorworth has been on the staff of the Detroit Board of Commerce. and for the last three years has acted as Business Manager of "The Detroiter," the weekly publication.
Brother Dorworth was initiated an Entered Apprentice in Ashlar Lodge No. 91, Detroit, Michigan, March 13, 1919; advanced to Fellowcraft March 27, 1919, and raised to Master Mason April 17, 1919. The following year he began active work as an officer and in 1927 served as Master of Ashlar Lodge. Subsequently he became a member of Peninsular Chapter R.A.M., and Detroit Commandery No. 1, Knights Templar.
Our brother member is affectionately known to everyone as "Heine". We are inclined to believe that those who greet him in this familiar manner must be legion, since for the past 10 years he has been serving Michigan Masonry in several Grand Lodge offices and appointments. First as Grand Lecturer, then on the Grand Lodge Board of General Purposes for a three year term. Later he was appointed to the Grand Lodge Committee on Service and Education, and in May 1950 elevated to the Chairmanship, which he still holds.
Brother Dorworth's great interest is in the practical and valuable application of the teachings of Masonry to present day conditions and life. He has driven thousands of miles instructing the officers and membership of Michigan's lodges. He has written, published, and distributed pamphlets urging Masonry to awaken from its complacent lethargy. His labors now appear to be crowned with a measure of success, for a complete set of pamphlets and booklets is now available for the enlightenment and guidance of Michigan's new Masons.
In December 1948 Brother Orrin L. Dorworth was elected to membership in The Philalethes Society upon the recommendation of James Fairbairn Smith, F.P.S. lt is a pleasure to have his picture radiating geniality and fellowship grace the title page of this issue.
- H. H. K.
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FREEMASONRY --- A Pattern for Brotherhood
By Reach Ottesen, P.G.M., M.P.S.
Davenport, Iowa
THE following paragraphs have been written in an endeavor to prove that underlying Freemasonry's philosophical teachings is a definite plan directed toward one definite and final goal. If there is such a final goal and such a definite plan, then, in our study of Masonic symbolism and Ritual, we must relate what is said and done in the work to that plan. If there is such a definite plan and if the plan is as outlined herein, then it is going to be necessary for us to change some of our thinking in connection with our study of Freemasonry, and especially in connection with our definitions of Freemasonry.
The writer insists that all deductions made from what is said and done in the work must rise naturally in the mind and not result from a tortured construction of the symbols. He believes that the deductions made in the following paragraphs are natural interpretations of the symbols and allegorical teachings of the various degrees.
The Word is Brotherhood. Of course that does not mean the mere collection of letters and syllables as it is written here, but the true comprehensive understanding of what the word connotes. Somehow or other - without even thinking about it - all Freemasons arrive at the conclusion that Human Brotherhood is the very foundation of all Masonic thinking, and the end purpose of all Masonic teaching. That being true, to say that the Masonic Word is Brotherhood is perfectly natural.
The Word is lost because men have not been able to achieve Brotherhood in human life. In other words, Freemasonry sets up Brotherhood, not as a presently accomplished fact, but as something toward which we must strive and something which we possibly will never achieve in its fullest sense, but in the striving for which lies human progress. And so the everlasting injunction to go in search of the Word that is so prevalent in the Master Mason's Degree.
The Secrets of a Master Mason are the means by which Brotherhood is to be achieved, and it is in those means as they are set forth in the ritual, that the plan of the Masonic Institution is to be found. In other words, Freemasonry not only teaches human Brotherhood, but it outlines a plan by which Human Brotherhood can be achieved, and it is in this plan that the distinctive power and strength of Freemasonry lies.
First, and most important, of the principles taught in Freemasonry concerning the achievement of Human Brotherhood is that Human Brotherhood can only exist as the individuals making up that Brotherhood are fitted therefor. And the great task of the individual Freemason is to fit himself for Human Brotherhood. The symbolism is clear. Freemasonry constantly points out to the individual the necessity of making himself a perfect Ashlar fit to be placed into the walls of the Temple. Thus it would appear that Freemasonry places the individual as the important unit in achieving Brotherhood rather than the society to which he belongs. The dignity of the individual man is an important and essential element of Brotherhood as taught in Freemasonry.
This individual progress toward fitness for Brotherhood is one of three planes; the moral plane as taught in the Apprentice's Degree, the intellectual plane as taught in the Fellow Craft's Degree, and the spiritual plane as taught in the Master Mason's Degree. The perfect man fit for Human Brotherhood must possess the strength that comes from high moral character and purpose, the wisdom that comes from intellectual advancement, and the love, or beauty, that results from an appreciation of a spiritual oneness with Almighty God.
Freemasonry also asserts that the individual must, of necessity, remain forever free. Brotherhood, as conceived of in Freemasonry, is the result of a voluntary compact, voluntarily assumed by a free man. It cannot be asserted or imposed from above. In other words, Freemasonry does not look with favor upon the doctrines set forth by the collective State or any organization of men of whatsoever character in which men do not enter of their own free will and accord, but as a result of force or the will of another imposed upon them. In Freemasonry man is always supreme over institutions; not they over him.
Freemasonry insists that Brotherhood is only possible among men who have faith is God, and also insists that there is a certain fundamental concept of God and man's relationship to Him in which all good men agree, regardless of their creed or differences. Freemasonry, therefore, sets up an Altar to which all good men may come and worship God side by side. Freemasonry, of necessity, cannot agree with any religious faith which requires the full acceptance of its entire dogma as a prerequisite to salvation. A broad religious tolerance is of the very foundation of all Masonic thinking and inherent in Brotherhood as taught in Freemasonry.
Freemasonry also teaches that Brotherhood requires that men recognize the dignity of human labor. In other words, Freemasonry insists on the essential worth-whileness of toil. Since some must work that all may live, all should share in the common effort.
Finally, Freemasonry believes that Human Brotherhood can never be achieved by force and violence. To him who seeks Brotherhood with an instrument of death in his hands, Brotherhood has always been refused because violence only destroys love (called beauty in the Ritual) and thus destroys that co-equal existence of wisdom, strength, and beauty at one and the same time, which is necessary, according to Masonic doctrine, if Brotherhood is to prevail in the world.
That the word "beauty" as used in the Ritual is a synonym for "love" should be apparent if we bear in mind the temple-building symbolism. Beauty in a building is the result of the harmonious relationship of all its parts. Therefore, beauty in the Temple of Human Brotherhood means there must be complete harmony between the individuals making up that Brotherhood and that, of course, is the very essence of "love."
Hate, Greed, and Ignorance destroy Love just as the pillar of Beauty was destroyed immediately prior to the completion of the building of the Temple.
This is the great Masonic pattern; a pattern for achieving and maintaining Human Brotherhood. It is in this that the distinctive power and strength and value of Freemasonry lies. Other institutions have tried to serve the cause of Human Brotherhood and have repeatedly asserted their devotion to that cause, but only Freemasonry presents a comprehensive program by which Brotherhood may be achieved.
May we, therefore, sum up the Masonic pattern which, as you will observe, immediately becomes a pattern for Human Brotherhood.
The Brotherhood of man is the end purpose of life and the purpose for which Freemasonry was created. It is not a presently existing fact but a great aim and toward which we are struggling. In the Ritual of Freemasonry lies the pattern by which Brotherhood is to be achieved.
The first requirement of Human Brotherhood is a recognition of the dignity of the individual man in that Brotherhood, which can be achieved only as the individual man fits himself for it morally, intellectually, and spiritually.
Brotherhood is a voluntary compact among free men, voluntarily assumed.
Brotherhood is only possible among men who worship one God and who can do so at a common Altar.
Brotherhood recognizes the dignity of human labor.
Brotherhood can never he achieved by force and violence, but requires the coincidental existence in life of wisdom, strength, and love. (Grand Lodge Bulletin, Grand Lodge of Iowa, A.F. & A.M., Vol. 50, No. 8, October 1949. )
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An Introduction to the Study of Masonry
Editor's Note: The following is service letter No. 132 issued by the Committee on Masonic Education of the M.W. Grand Lodge, A.F. & A.M. of Colorado, March, 1952.
EACH of us has at some time or other heard these words spoken to us and some of us have even spoken them to others . . . "At your leisure hours, that you may improve in Masonic knowledge, you are to converse with well-informed brethren, who will be always ready to give you, as you will be ready to receive, instruction." What has been your own experience? Did those words have real meaning to you ? As a young Mason did you take them seriously and attempt to "converse with well-informed brethren"? How far did you get ?
In all too many instances the "well-informed brother" was qualified only along the lines of ritual. The inquiring young Mason is entitled to more than just that. Some time it takes long periods of time and close observation for him to get some idea of what Masonry is. Perhaps he does not realize the extent and beauty of the study of Masonry. For his information then let us give him a very brief outline of what he may expect to find if he will but make a start for himself.
It seems obvious that any study of Freemasonry which assumes to be comprehensive must in the very nature of things commence with the Ritual. It is the Ritual with which every Mason is more or less familiar. In most jurisdictions he must commit enough of it to memory to make himself known as a Mason outside of his own lodge. A knowledge of Ritual is essential to advancement in the official line of his lodge. We will treat of this study of Ritual under the title "Ceremonial Masonry." Under this head we endeavor, so far as possible, to (1) understand the Ritual as it is, (2) explain what the significance of each step is by reviewing its probable origin and its relation to like ceremonies in other institutions, and (3) bring out the present day meaning of each ceremony.
From all of which it still appear to even the most casual reader that once we understand the Ritual as it is, and what it means, the next logical step is to study those symbols which, far from being peculiar to Masonry alone, have come down to us through the ages, not always having the same meaning that they may have now, but each being in its turn a tiny rivulet, which combining with many others, has formed that great stream of symbolism, that peculiar system of teaching which we call Freemasonry.
Armed now with a knowledge of the entire system of Masonic symbolism, we are ready to undertake the most difficult, yet the most entrancing and withal the most remunerative of Masonic study - The Philosophy of Masonry.
The next division marks a departure from the foregoing analysis of the meaning of the Ritual. "Legislative Masonry" brings us to the practical and legal side of our Institution, which we shall discuss under two principal heads - "The Grand Lodge" and "The Constituent Lodge." Having given thorough attention to what Masonry is and what it means, in the fifth and final main division of the subject we shall undertake what to most students heretofore has seemed the first division of it, "Historical Masonry." The brother who has followed the present analysis to this point will, we believe, realize that only after a careful and painstaking inquiry into the Ritual and its meaning, and the other steps which go to show the wealth of lore which our Institution contains within itself as it now is, can a Mason be prepared, in the fullest sense, to study the multitudinous sources and wide variety of angles from which Freemasonry has sprung.
Ceremonial Masonry, Symbolical Masonry, Philosophical Masonry, Legislative Masonry, and Historical Masonry. It is not expected that every Mason will become interested in all five divisions, but it is quite possible and even probable that he may become interested in one branch. We can assure him that a great pleasure and satisfaction will develop and grow as he delves into any one part.
It is to be understood that each Division may be sub-divided into several parts and that each of these subdivisions into other parts and such detail as the seeker after information may wish to go.
It is to be further understood that this outline is not original with the writer, but has been gathered by him from several sources. Much of it came from a study made by that great Masonic Scholar, Robert I. Clegg and published in the "Builder" magazine.
MAIN OUTLINE
Division I. Ceremonial Masonry
A. The Work of a Lodge
B. The Lodge and the Candidate
C. First Degree
D. Second Degree
E. Third Degree
Division II. Symbolical Masonry
A. Clothing
B. Working Tools
C. Furniture
D. Architecture
E. Signs
F. Grips
G. Words
Division III. Philosophical Masonry
A. Foundations
B. Virtues
C. Ethics
D. Religious Aspect
E. The Quest
F. Mysticism
G. The Secret Doctrine
Division IV. Legislative Masonry
A. The Grand Lodge
1. Ancient Constitutions
2. Codes of Law
3. Grand Lodge Practices
4. Relationship to Constituent Lodges
5. Official Duties and Prerogatives
B. The Constituent Lodge
1. Organization
2. Qualification of Candidates
3. Initiation, Passing and Raising
4. Visitation
5. Change of Membership
Division V. Historical Masonry
A. The Mysteries - Earliest Masonic Light
B. Studies of Rites - Masonry in the Making
C. Contributions to Lodge Characteristics
D. National Masonry
E. Parallel Peculiarities in Lodge Study
F. Feminine Masonry
G. Masonic Alphabets
H. Historical Manuscripts of the Craft
I. Biographical Masonry
J. Philosophical Masonry - Study of Significant Words.
Each of these subjects mentioned may be broken down into as many as ten parts, requiring more pages than the limits of our present paper will permit. The committee, however, is willing to furnish this additional breakdown to those who seriously intend to enter into this most fascinating study.
Should a brother be interested, let him select the main Division which appeals to him, the complete analysis then can be placed at his hand . . . when he has completed the Division study he may then wish to take up another Division. However, the literature on each Division is so great that even the study of one Division is a long time study for a busy man. The rewards, however, are immensely worth while, and the student will verily become a "well-informed Mason."
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"Faith, hope, and tears triune,
Above the sod
Find peace in God,
And one eternal noon.'
HAROLD GUY SCHNEIDER, SR. D. D.
Brother Schneider was born August 18, 1894, in Gibsonville, Ohio, and after a brief illness passed away in Columbus, Ohio, on January 30, 1952. He is survived by his wife, two sons, four daughters, and nine grandchildren.
Our Brother was raised in New England lodge No. 4 F. & A. M. in Worthington, Ohio, November 4, 1940, and which Lodge he later served as Master. He was also a Past High Priest of Horace Wright Chapter No. 226, R. A. M.; served as an officer of York Council No. 115 of R. &. S. M.; was a member of Columbus Commandery No. 69, and Scioto Consistory of the Scottish Rite of Freemasonry, N. J.; Aladdin Temple Shrine, Achbar Grotto, and Worthington Chapter O.E.S.
Brother Schneider became a member of the "Philalethes Society" January 29, 1947, upon recommendation of our late President, Walter A. Quincke, F.P.S.
Brother Schneider was the retired Editor of the "Ohio Mason", in the publishing of which he was associated with his two sons, Harold G. and Milton Schneider.
Allister J. McKowen, F.P.S. Secy.,
"The Philalethes Society"
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NEWS OF THE SOCIETY
New Member
ELMER WOLF, Cuyahoga Falls, Ohio. Vouched for by Victor M. Davis, Secretary of Star Lodge No. 187, F. & A. M., Cuyahoga Falls, Ohio.
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A recent visitor at the home of the President and Editor of "The Philalethes" was Brother Walter P. Merrill, M.P.S., of San Gabriel, California. Seen at the convocation of the Grand Bodies of York Rite Masonry in Sacramento, California, were Brother Carl R. Moore, M.P.S., of Oakland, California, and Brother Earl C. Payne, M.P.S., of Ukiah, California.
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Brother Norman C. Dutt, M.P.S., Berkeley, California, recently had the privilege of participating in the exemplification of the First Degree of Masonry, according to the Grand Lodge of England Emulation Working, with a picked group of ritualists in the first temple built for Masonic purposes in the State of California, Benicia Lodge No. 5 F. & A. M.