Contents
#Improving Ourselves in Masonry #Freemasonry in New Zealand
#Recommended Masonic Reading #The Background of the Grand Encampment
#LEADERSHIP #When Discussing The Craft With Non-Masons
#In Memoriam #Divested of All Minerals and Metals
#Why the Master Wears a
Hat
#Notes, Queries and Information
Published bimonthly at Franklin, Indiana, by
THE PHILALETHES SOCIETY
John Black Vrooman, F.P.S., Editor
Box 402, St. Louis 66, Missouri 63166
OFFICERS
Dr. Charles Gottshall Reigner, F.P.S., President
4035 Belle Avenue
Baltimore 15, Maryland 21215
Robert H. Gollmar, F.P.S., First Vice President
1221 Oak Street
Baraboo, Wisconsin 53913
William R. Denslow, F.P.S. Second Vice President
P.O. Box 529
Trenton, Missouri 64683
Carl R. Greisen, F.P.S., Executive Secretary
401 Masonic Temple
Omaha 2, Nebraska 68102
Ronald E. Heaton, F.P.S., Treasurer
728 Haws Avenue
Norristown Pennsylvania 19401
PUBLICATION COMMITTEE
A. L. Woody, F.P.S.
1440 Burr Oak Road
Homewood, Illinois
Edward J. Franta, F.P.S.
Langdon, North Dakota
Dr. William L. Cummings, F.P.S.
228-230 Gordon Avenue
Syracuse 4, New York
Volume XIX, No. 4
----o----
by JOHN BLACK VROOMAN, Editor
THAT we should reassess our activities, analyze our personal participation in the affairs of the Society, and in fact heed the admonition given us in the Great Light -
"Wherefore, seeing we also are compassed about with so great a cloud of Witnesses, let us lay aside every weight . . . and let us run with patience the race that is set before us."
Hebrews XII:1
We have been admonished that we should stand up and be counted, but even more important, is the necessity of becoming a part of, and active in the Philalethes.
We are Witnesses. A cloud? I wonder. Witnessing means to be active in, working at and a part of the group. It means doing something, and being much more than a silent partner in Freemasonry.
We learn that the early Christians "went about, doing good," and that they did not hesitate to make themselves known in their enthusiasm and zeal for the Faith. Can we be less zealous and active? I think not.
Every member of the Society can make himself a witness for Freemasonry by active participation in its life - more especially by the impact of his daily life, and the example which he makes of himself as the true representative of the Craft. Good deeds, an upright life - all these things make a mark of impact on those about us.
It is needless to again repeat the many activities in which every member of the Philalethes can take his individual part - but it is not a repetition to admonish each of us to become active in these many phases of our work.
God has given to each of us certain talents, and it is not unwise to put these talents to use - to the benefit of all Freemasons.
We have many fine Chapters of the Philalethes, located in several parts of the country. Each group meets, enjoys fine Masonic fellowship, usually has a forceful speaker, and endeavors to bring new Masonic light to those who gather together in the name of the Society.
The trouble, however, is that there are not enough of these small local groups active in the propagation of Masonic knowledge. Are we too lazy and indifferent to make the effort to organize local groups which will stimulate Masonic thought? So far, we have been handicapped by the common bugaboo of too many activities, too much participation in community and statewide affairs, leaving us little or no time for Masonic participation.
There must be an end to such things - where, we know not, but, if the Masonic activities are made sufficiently interesting, if they are made so attractive and important they become indispensible, then, and only then, will Masonry become active to the point of growth.
Featured in this issue ......
IT SEEMS TO ME, Editorial, by John Black Vrooman, F.P.S.
CORRECT PROCEDURE IN ELECTING OFFICERS
BALLOT FOR NEW OFFICERS
WHAT IS GOD? by Bliss Kelly, M.P.S.
IMPROVING OURSELVES IN MASONRY, by Dr. Charles Gottshall Reigner, F P.S, President
DR. CUMMINGS IS DEAD
DWIGHT L. SMITH IS NEW FELLOW
FREEMASONRY IN NEW ZEALAND, Part III, by Dr. Ross Hepburn, F.P.S.
RECOMMENDED MASONIC READING, by Alphonse Cerza, F.P.S., Life
THE BACKGROUND OF THE GRAND ENCAMPMENT by John Black Vrooman, P.C.
GOOD READING
LEADERSHIP, by Bert W. Casselman
HOW MUCH CAN YOU TELL? by Alphonse Cerza, F.P.S., Life
IN MEMORIAM, G. ANDREW McCOMB, F.P.S., by J. W. Kloss, M.P.S.
DIVESTED OF ALL MINERALS AND METALS by Kenneth D. Gemmed, M.P.S.
WHY THE MASTER WEARS A HAT, by Rabbi H. Geffen, F.P.S.
WELCOME TO NEW MEMBERS
NOTES, QUERIES AND INFORMATION, by James R. Case, F.P.S.
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Correct Procedure by Which to Name New Officers is an Important Event; Read Carefully and Act!
WE HAVE COME to the end of another Triennium in the cycle of the Philalethes Society, and are, this year, electing new officers to direct the affairs of the Society through 1969. It is incumbent upon every member of the Society to do his part to place officers in line who will best carry out the ideals and functions of our great Society.
This is what must be done - read it carefully, and do your part!
First - The Nominating Committee, composed of Charles K.A. McGaughey, Bruce H. Hunt and Harry W. Bundy, must make their report of the names who have been placed in nomination for each office. These names are listed on this page.
Second - Read carefully the list of nominated officers, then fill out the ballot appearing on this page, and mail it, as directed. Remember, that while the Nominating Committee has suggested certain names for the various offices, it is the privilege of each member of the Society to nominate any one for any office.
Third - Ballots will be mailed to Alphonse Cerza, F.P.S., Life, and his committee, who will count the ballots and announce the results to the President and to the Editor of The Philalethes magazine. These results will be announced in the December issue of the magazine.
It is needless to say that everyone feels that the present officers of the Society have done a splendid job during the Triennium just closing, and that the outgoing President, Dr. Charles Gottshall Reigner, F.P.S., is to be highly complimented for his fine work, as are the other members of the Executive Committee (the officers of the Society).
These Officers Have Been Nominated
For President ..................
Robert H. Gollmar, F.P.S. (Wisc.)
For First Vice President
William R. Denslow, F.P.S. (Mo.)
For Second Vice President ..
Andrew J. White, Jr., M.P.S. (Ohio)
William E. Yeager, F.P.S. (Pa.)
For Secretary ........
Carl R. Greisen, F.P.S., (Neb.)
For Treasurer .. .
Ronald E. Heaton, F.P.S. (Pa.)
Robert H. Gollmar, is a Past Grand Master of the Grand Lodge of Wisconsin, its Foreign Correspondent, whose Masonic reviews are widely read and of great interest. He has taken a great interest in the work of the Society.
William R. Denslow, is the present Senior Grand Warden of the Grand Lodge of Missouri, a Past Grand High Priest of the Grand Chapter, R.A.M., of Missouri, the Editor of the Royal Arch magazine, a Blue Friar, and one of the outstanding Masons of America.
Andrew J. White, Jr., is a Past Grand Master and present Grand Secretary of the Grand Lodge of Ohio, the winner a year or so ago, of the Philalethes' Certificate of Literature award, and extremely active in all phases of the Fraternity.
William E. Yeager, is a Past Grand Master of the Grand Lodge of Pennsylvania, and for many years chairman of its important Committee on Masonic Culture. He is an officer in the Supreme Council, Northern Masonic Jurisdiction, and a devoted Freemason.
Carl R. Greisen, is the present Secretary of the Society, Grand Secretary-Recorder of the Grand Bodies of Nebraska, and active in many other Masonic bodies throughout the country. He has been of inestimable value to us.
Ronald E. Heaton, the present very efficient Treasurer of the Society, is best known for his monumental work in documenting the Masonic membership of the Founding Fathers. His research has been tireless and brilliant and he is a decided asset to the Society.
These are the members who have been nominated for office, think carefully - VOTE, and send ballot to:
ALPHONSE CERZA,
19 South LaSalle Street,
Chicago, Illinois.
Committees of the Society
Committee on Fellows:
Harold V. B. Voorhis, chairman
Dr. Charles Gottshall Reigner
Harry W. Bundy
James R. Case
Ward K. St. Clair
Committee on Membership:
Kenneth F. Curtis, chairman
Committee on Publication:
Albert L. Woody, chairman
Edward J. Franta
Committee on Certificate of Literature:
Alex Horne, chairman
Samuel K. Zipp
Lee W. Harris, Sr.
OFFICER'S BALLOT
Philalethes Society
Term 1967-1969
Mail at once to:
ALPHONSE CERZA, Chairman,
19 South LaSalle Street,
Chicago, Illinois.
I cast my ballot for the following officers:
President_____________
First Vice President _______________________
Second Vice President ____________________
Executive Secretary ________________________
Treasurer _______________________________
----o----
By BLISS KELLY, M.P.S.
(With all the "students" being indoctrinated by screwball professors, with the idea that they should do something violent to bring about world peace, it seems that Masonry's ancient record of working peacefully to bring about attitudes in men and nations which will prevent wars, should be publicised a little. If you have some good writer on that subject. suggest it to him.)
EVERY MASON has professed faith in God. All Masonic ritual and teaching is based upon a firm reliance upon God, called by various names, such as the Great Creator, the Grand Architect of the Universe, the Supreme Being, the All-Seeing Eye, and many other symbolic names. These are only symbolic because they use earthly expressions in an attempt to convey the idea of God.
Many thinkers, like Galileo, have tried to find the answers to this question at the risk of trespassing upon the "exclusive" right of theologians. Some have gone so far as to express the belief that since atomic energy scientists have proven that all matter was created from its original form, energy, this force is God. One scientist has said, however, that although man has discovered how to convert matter into energy, if he discovers how to convert energy into matter, he will be equal to God. Yet, that statement recognizes the fact that energy, invisible and intangible, is controlled by some greater power, called God.
The writer asked several hundred Masons, who had declared a firm belief or trust in God, to define God. Exactly what sort of entity was this in which he placed his trust? How could he trust something he could not define, could not see or feel? Where could he find God? How could he contact God?
The last question was answered by the customary statement that God could be reached through prayer. But, what is prayer, was the next question. Is it just words? Can it be wordless? Is it, in fact, a thought, not necessary to put into words of any language? In that case, isn't prayer actually thought transference? If it is the communication of thought from a human being to God, then can it be said that God has the form and mind of a human creature? Or is God what has been described as "the Universal Mind" which is able to receive messages from human minds?
It has been written in the Scriptures that God is a spirit, and that God is love. If God is a spirit, is He more than one spirit ? The ancient ignorant people tried to believe in many gods or spirits, and even now God is referred to as three spirits in one, called the Trinity.
If we can communicate with God as a spirit, can we also communicate with other spirits? Are these separate spirits, or are these all one? If that which we call our "souls" refers to our spiritual beings, then in what way do our spirits differ - if they do - from God? Are all spiritual beings alike? Are all a part of the Great Universal Mind?
Everyone now agrees, it seems, that God is not flesh and blood, but is entirely spiritual. The ancients believed that God had the form of man to the point that man was created in the image of God. That may be true, insofar as man has discovered a very small part of the attributes of God, but he cannot change the laws of nature, of chemistry, physics, astronomy - or anything else in the world. Science being founded upon these laws, recognises this.
The fictional character of the scriptures called Job, asked similar questions several thousand years ago, and men are still asking them today. The Great Man of Galillee taught that we are all "sons of God" and that God is the Father of us all. Wasn't He trying to tell us that we are all part of God?
Many things which men did not understand have been passed off as attributable to God, but some of these are now explained by discoveries of science and mathematics. Former mysteries are now well known facts. Yet, there are still many who assign anything unknown to "God" and let it go at that. What an easy way out!
Latest fad is to say that "God is dead." What kind of idiocy is that?
What makes the brain act? What gives the commands to those brain cells a million times a day? What intangible force controls the billions of cells in that marvelous organ?
This is the spirit, or soul of the individual, many will say. Agreed; but what activates that spirit? It controls every thought, word and action every minute of every day. It never sleeps. The instant it stops its control, there is only a dead body left.
Can our limited minds comprehend that wonderful force or power which is the mind or soul or spirit of a person? Is it not this which we call God, for want of a better name? Isn't God, after all, something real, yet intangible; something powerful, yet unseen; something all-wise and something ever-present everywhere?
Is this a new idea or a modern concept of God? No, indeed! The ancient writers and thinkers of all time have believed these things. Those who wrote the things included in the Bible tried to convey this same idea. They had to put it in language which could be understood by illiterate people, and so they described God as having the form of a human. Prior to that, numerous gods having the form of men, animals or snakes, with angry visages were accepted by the people, but the thinkers saw clearly that these things of stone, wood or even gold were powerless and merely symbols of spiritual things.
King Ikhnathon, the Pharoah of Egypt, in whose home Moses was raised and educated, was the first ruler to abolish all idol worship and proclaim that there was but one God, a spirit-god who was all-powerful, all-wise and all-present. To distinguish this God from others, Moses was taught to call Him "Jehovah" which means "I Am That I Am," or a god which is everywhere and everything.
The great problem in those times was to teach the people that this was a God who was, reliable, powerful and good; not cruel and vicious as the idols. Sacrifices of human being, especially children, to appease angry gods, was prohibited, but it was several hundred years before the practice was entirely wiped out. The remnants of this "human sacrifice" superstition was carried forward into later religions which are generally accepted today. As children were burned before an idol of stone to drive away the evil spirits which were believed to bring famine, sickness and death, so a great man in each religion was sacrificed as a human offering to drive away an evil spirit called the "Devil" and save humans from a horrible death and from burning forever in a horrible, fiery hell.
The founder of the Christian religion taught that God is not vicious, angry or vindictive, and that sacrifices were not necessary to appease him. He also taught that, being sons of a good God, our greatest duty is to love one another, even as we love ourselves, and that to help others and be the "servant of all" was the ultimate aim of those who would be greatest of all.
Since we are all sons of God, we are part of God because God is EVERYTHING.
----o----
Improving Ourselves in Masonry
By DR. CHARLES GOTTSHALL REIGNER, F.P.S., President
AT THE VERY beginning of his Masonic career, a Mason is charged to improve himself in Masonry. The fraternity has a corresponding responsibility to aid the Brethren in the advancement of their Masonic knowledge and in applying that knowledge to their daily living.
For many years - in Masonry and out of it - I lived under the intellectual and spiritual influence of Dr. Joseph Fort Newton. Just to be in his presence was a benediction; to sit and talk with him in his study or at the dinner table was an inspiration; to listen to him on the platform or in the pulpit was an enriching experience; and to read the wide-ranging thoughts he committed to paper in his inimitable and urbane style produced an exhilaration of mind and spirit that time cannot efface. He, though he be dead, yet ever liveth and speaketh.
"Next to the home and the House of God," Dr. Newton wrote, "Masonry is the most blessed influence in my life. Its simple and profound faith, its wise and practical philosophy - uniting the wisdom of life with the love of wisdom - illumine my mind, as its genius of fraternity warms my heart."
Dr. Newton spent no small share of his fruitful life in the constant effort to bring to Masons a knowledge of what Masonry is, what it means, and how it can influence for good our thinking and our living. His concern was always with making the lessons taught in Masonry personal and meaningful.
Dr. Newton was born in Decatur, Wise County, Texas, on July 21, 1876, as he tells us on page 28 of his autobiography, River of Years, published in 1946. At the time of his death on January 24, 1950, he was Rector of the Church of St. Luke and the Epiphany in Philadelphia.
His first and most widely read book on Masonry was The Builders, published in Cedar Rapids in 1915. The final edition of The Builders was published after his death - in 1951. For that edition, he wrote the following dedication:
"To all my Brethren of the gentle Craft of Freemasonry, of every race and rite, who have been the inspiration of my research and whose fellowship is a consecration, I inscribe this final edition of my book with love, honor, and gratitude."
For that final edition he wrote a new concluding chapter, which ends on this note: "How swiftly Time passes, sweeping all its sons away in a flood of years; how few are remembered for a decade, and fewer still adown the ages. Even the most famous name is soon emptied by oblivion and becomes a vacancy that is vacated by the passing of the age in which it shone. Man, pursued by Time, overtaken by Death, seems as frail as a mist; yet something in his dreaming soul defies Death and refuses to let it have the last word. If a Roman poet could call our mortal life, 'the dream of a shadow,' in it and through it, as we learn in the Lodge, if we work and watch, if we pray and trust in God the Eternal, we shall find in our own hearts an Eternity that will never pass away, in which no true thought fades, no faithful deed is forgotten, and 'love can never lose its own.' So mote it be."
In his book, The Men's House, there is a chapter on "Applied Masonry," Dr. Newton wrote: "Masonry is the application of noble ideas to practical life. If it ends merely in fine emotion or eloquent sentiment, it fails. Ideas do not work themselves out automatically. Some seem to think that all we have to do is to throw a great idea into the world, and then by virtue of some magic power which that truth possesses, it will begin to work and bear fruit of its own accord. It is not so. There must be soil for the seed, and hard work in its cultivation. Ideas by themselves are ghosts until they are incarnated in men, and the men are organized for the service of truth . . . In all the teaching of Masonry there is a recognition of the human race as a family, a brotherhood - a sense of the fact that the good of humanity as a whole does actually exist - and that is the one thing needed today. The world is perishing for lack of Brotherhood; and though we have the great ideal on our lips, it has not yet found the way into our hearts and hands."
Just what do we mean when we speak about improving ourselves in Masonry? The answer to that question lies both in the intellectual realm and in the world of moral and spiritual values.
It is the responsibility of Masonry to make Masons aware of the historical background of Masonry. Much patient, scholarly work has been done to remove the rubbish that too often filled the old histories of Masonry. The facts themselves are so inspiring that they need no fanciful embroidering. The authentic facts are given in brief and uncomplicated form in The Meaning and Mission of Masonry, which the Society has recently published as a service to all Masons. Few of us have the time or the opportunity to study the original source materials of Masonry. We are busy in the business of making a living. Still, it is true that "the past is prelude." Lodges will do well therefore, to make Masons aware, in an inspiring way, of the history of Masonry and how large a part it has played in the formation and development of our way of life through the work of men who were Masons.
The ultimate aim of Masonry lies in the field of character building. It admits good men into its tyled Lodges and seeks to make them better men. Always its aim is to inspire Masons in the practice of applied brotherhood. That truth was beautifully expressed by Edwin Markham, poet and Master Mason, in these two stanzas.
We are all blind until we see
That in the human plan
Nothing is worth the making if
It does not make the man.
Why build these cities glorious
If man unbuilded goes?
In vain we build the work unless
The builder also grows.
----o----
AN ANNOUNCEMENT
As this issue of the magazine goes to press, we again have the sad announcement of the death of our Fellow, Dr. William L. Cummings, after a severe illness of long duration. He was active in all phases of Freemasonry, and will be sorely missed in many places.
Announcement has been made by Harold V.B. Voorhis, F.P.S., Life, chairman of the Committee on Fellows, of the election as a Fellow, of Dwight L. Smith, Past Grand Master and present Grand Secretary of the Grand Lodge of Indiana, and one of America's outstanding Masonic writers. An In Memoriam will appear, with announcement of Brother Smith's activities, in the October issue of the magazine.
----o----
By DR. Ross HEPBURN, F.P.S.
Part III. - Other Masonic Groups
Rose Croix, or Antient and Accepted Rite
THIS IS similar to the American Scottish Rite, though I understand that the ritual is somewhat different. There are 35 Chapters in the control of the Supreme Council of England and Wales; and 19 Chapters and 3 Sovereign Councils under the Supreme Council of Scotland.
It should be stated here that under the Supreme Council of New Zealand under England, it is not as easy to obtain either the 32d or the 33d as in U.S.A. where both are given freely. The 30d, 31d and 32d are conferred only on Past Sovereigns and the number of 33d is limited to members of the Supreme Council, Inspectors General of Districts and a very few Honorary Ranks. Consequently it is not possible in New Zealand for the average Brother to attain the 32d much less the 33d. Under the Supreme Council of England there are only five 33d Brethren in New Zealand at present, namely the three Inspectors General and two Past Inspectors General. The 33d is the highest rank to which the average Brother can aspire. This is granted on the recommendation of the Chapter supported by that of the Inspector General. The 32d and 33d are granted only on the recommendation of the Inspector General. The position appears to be much the same under the Grand Chapter of Scotland but no details are available to the author.
The 4th to the 17th Degrees are conferred by name and the 18th or Rose Croix Degree is worked in full, the candidate being first given the Secrets of the 17th Degree. The 30d and higher are granted by Patent but the 30d is worked occasionally in full when a minimum of three present or past Inspectors General 33d must be present. Candidates for the Rose Croix Degree must be Master Masons who profess the Christian Faith and are of high moral character. The requirement of the Christian Faith excludes Jewish Brethren from going beyond the 17d. A candidate must have received the three Degrees of Craft Masonry in a Lodge or Lodges recognised by the Grand Lodge of England and must (unless a Dispensation is granted by the Supreme Council) have been at least three years a Master Mason. Brethren belonging to Lodges under the Grand Lodge of New Zealand are qualified under this provision.
Though there is no specific rule about it, candidates at one time were usually expected to take the Royal Arch Degree before being invited to join a Rose Croix Chapter. Personally I favour this practice and regard the Royal Arch as a suitable preparation for the Rose Croix. Brethren who join the Rose Croix first are generally satisfied with it and fail to join the Royal Arch at all. There is of course a close personal connection in New Zealand between the Rose Croix Chapters and the Knight Templar Preceptories due to the same Brethren belonging to both. The latter Degree requires the Royal Arch as a qualification.
Knights Templar
There are 9 English Preceptories (equivalent to the American Commanderies) and 18 or 19 Scottish Preceptories in New Zealand. The Scottish Knights were earlier in the field and were more active.
The Knight Templar Preceptories work the Degree of Knight Templar and also occasionally the Side Degree of Knight of Malta. The Red Cross of Babylon is not worked by the Preceptories but is part of the Royal Arch system in New Zealand and is conferred as a Side Degree in a Red Cross Council within a Royal Arch Chapter.
Royal Order of Scotland
The Provincial Grand Lodge of New Zealand was formed in 1919 and the headquarters were located successively in Christchurch, Dunedin and Wellington. The Order later became semi-dormant and in 1954 the Provincial Grand Master, R.W. Bro. George Russell resigned; and the Order was then divided into two Provincial Grand Lodges, one for New Zealand North and the other for New Zealand South. Following the division, the Order has flourished in both Provincial Grand Lodges with more local interest and more frequent meetings. The Provincial Grand Lodge of New Zealand North is located in Auckland and that of New Zealand South has alternated between Dunedin and Christchurch and is at present located in Christchurch. The author was Provincial Grand Master from 1958 to 1963.
Secret Monitor
The Allied Degrees are not worked in New Zealand but the Secret Monitor is worked as a separate Degree under the Grand Conclave of England. There are 16 Conclaves in New Zealand. The Grand Master, Sir George Boag has visited New Zealand twice within recent years.
Red Cross of Constantine
This is worked under the Grand Imperial Conclave of England. There are four Conclaves in New Zealand.
Royal Arch Knight Templar Priest
This Degree is worked under the Grand College of England. There are two Tabernacles in New Zealand. The Grand High Priest Bro. G.W. Bourn visited New Zealand several years ago and many of our local Brethren were privileged to meet him in various capacities. The author does not belong to this Degree or to the Secret Monitor or the Red Cross of Constantine.
Societas Rosicruciana In Anglia
This corresponds to the American S.R.I.C.F.A. We have one College in New Zealand, the Christchurch College, meeting at Christchurch. It was chartered in 1906 and after working for several years became dormant. The author received the Zelator Grade in the Metropolitan College, London in 1929 and had a considerable part in the revival of the Christchurch College in 1935. The College is now active and has an enthusiastic membership.
General
Freemasonry in New Zealand has, of late, suffered the same troubles and problems as our Brethren overseas (including U.S.A.) namely poor attendance, loss of interest, shortage of candidates and falling membership. It is one of the tests of the ability of a Master (or other presiding officer) if he can hold together his Lodge or Chapter under adverse conditions, by the use of lectures, Demonstrations of Proving, Catechetical Lectures and other forms of Masonic instruction.
The author has done a good deal of lecturing in his own Masonic Province during the past two years; and he is very pleased to note that the attendance at meetings where a lecture is given, is nowadays quite good and the Brethren are inclined to ask questions of the lecturer at the end of the meeting. At one time attendance fell heavily when a lecture was being given, as compared with the normal attendance at a meeting with Degree work.
It would be fitting to conclude by saying how much the author appreciates the very great kindness, assistance and co-operation of his many Masonic correspondents in U.S.A. including M.W. Bro. H.W. Bundy, R.W. Bro. Ward St. Clair, Wor. Bro. H.V.B. Voorhis, Wor. Bro.J.B. Vrooman and the late M.W. Bros. Ray V. Denslow, Dr. William Moseley Brown and C. C. Hunt.
----o----
BY ALPHONSE CERZA, F.P.S. (Life), Illinois
SOME YEARS ago Brother Dwight L. Smith, Past Grand Master and present Grand Secretary of Indiana, wrote a series of articles for the Indiana Freemason under the title "Whither Are We Traveling?" These were so popular that the Masonic Service Association published them in booklet form. Later Brother Smith wrote a series of articles for the same magazine entitled "Why This Confusion in the Temple?" These also were so well received that the Masonic Service Association has published in a pocket size booklet. Both these booklets should be read by all Masons.
The latest of these booklets may be secured from the Masonic Service Association, 700 Tenth Street, N.W., Washington, D.C., at Fifty Cents a copy postpaid.
+ + +
In recent weeks the members of the Missouri Lodge of Research have been receiving their copies of the 1965 Transactions. This consists of a cloth bound volume of 269 pages, edited by Wes Cook, and entitled "Did You Know?" Brother Cook very carefully went over the issues of the Royal Arch Mason and selected articles of enduring interest; these plus the picture page presentations comprise this new volume. Brother Cook has done an outstanding job of editing.
Brother William R. Denslow, editor of the Royal Arch Mason, has advised us that a paper-back edition of the book has been published for the benefit of the readers of the magazine who would like a copy of this new book. A copy will be sent free of charge to any Mason who will send in ten annual subscriptions to the Royal Arch Mason; these may be new ones or renewals and may include the name of the person sending in the order. This fine magazine has a nominal subscription rate of One Dollar a year. Here is an opportunity to secure copy of this fine book and make gifts to your Masonic friends.
Inquiries regarding the Missouri Lodge of Research bound volume should be addressed to Wes Cook, 3233 Chippewa Drive, Kansas City Missouri.
The subscriptions should be sent to the Royal Arch Mason, Box 529 Trenton, Missouri.
+ + +
The Scottish Rite was established in Texas in the year 1867. To commemorate this anniversary a number of years ago Brother James D. Carter was delegated to write a history of the Scottish Rite in Texas covering the first hundred years. Years of diligent and devoted research has produced a very fine book entitled "The First Century of Scottish Rite Masonry in Texas, 1867-1967."
The author, Dr. James D. Carter, is a professional historian with years of experience as a skillful researcher. Joined with this characteristic he possesses a fine literary style. This combination of skills has resulted in a fine scholarly book that is a pleasure to read. It is a book of little over 500 pages, carefully indexed, and beautifully bound. All pertinent facts on the subject are presented.
Copies are available from General Lee Lockwood, P. O. Box 266, Waco, Texas 76703, at $7.50 a copy postpaid.
+ + +
The recently published "Houses of God," by Jeannette Mirsky is an illustrated book of houses of worship. Reproduced are ancient items such as Stonehenge, 1800 B.C., The Great Pagoda, Chengsden, the Great Mosque of Samarra, and many others. Students of comparative religion will find this book interesting.
Available from The Viking Press, 625 Madison Avenue, New York, New York at $8.50 a copy.
Brother Albert L. Woody, Fellow of the Philalethes Society, has called to my attention the publication of the National Zip Code Directory, listing all cities and villages with post offices and listing the zip code number. There is much other information of interest to those who engage in much letter writing.
Available from the Superintendent of Documents, Washington, D.C., 20402 at $7.00 a copy.
+ + +
Several years ago it was decided to publish a history of the Royal Arch in Ohio. The Grand Chapter appointed a committee to gather the material and to prepare the manuscript. Last year volume one was published and was entitled "History of Royal Arch Freemasonry in Ohio," and covered the years 1816-1911. This 300-page book was written by Edward L. Selby and Harvey Walker. The first volume was a fine piece of work and was very well received.
The second volume has just come off the press and covers the years 1912-1966. Though primarily a history of the Royal Arch in Ohio it contains much material of general interest to Masons, has much fine biographical material, and many pictures of the leaders of the Craft in Ohio. The committee and the two authors have done an outstanding job in gathering and presenting all the important facts on the subject.
Those interested in these two fine volumes are urged to communicate with Brother Sidney G. Brooks, 143 West Market Street, Cadiz, Ohio 43907.
For the past two years there has been in preparation A History of the Scottish Rite in Illinois under the general chairmanship of Brother Alphonse Cerza, a Past President of our Society. The volume is now ready for distribution and presents a detailed history of the Scottish Rite in Illinois. It is a book of 352 pages with many illustrations and is written in an easy-to-read style.
The book is available from Brother Louis L. Williams, 402 South Mercer Avenue, Bloomington, Illinois, at $4.75 a copy postpaid.
Addition by editor:
As a personal note, knowing Brother Cerza's reticence in telling of his own hard work, may I add that years of study and research, hours of hard work, and innumerable letters written to sources of information, have made this book unique in its field and factual, interesting and of great Masonic value. This is truly, a book that all Brethren should have - order it now!
- jbv.
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The Background of the Grand Encampment
By JOHN BLACK VROOMAN, P.C.
WE ARE IN the midst of celebrating the one hundred fiftieth anniversary of the Grand Encampment, Knights Templar of the U.S.A. Let us emphasize the sterling character of this splendid organization, not simply commemorate a milestone or date.
There were seven Crusades extending from 1095 through 1275.
It is probable that the Military Orders, especially the Templars, were active throughout all of the Crusades, but in particular, they took a leading part in the first three, from 1095 through 1192.
The Crusades are best summarised by Michaud, in his splendid "History of the Crusades" who says- :: There can be no doubt that the Crusades form one of the most important sections of history . . . and (the reader) will behold men of powerful and ambitious minds, seizing upon the worst passions of various ages - superstition, cupidity, and cruelty - and wielding the energies of incredible multitudes, in endeavors to work out their own ends and views."
First, let us state that there were three principal Orders of Knighthood in which we, as Freemasons, are interested. There were, of course, other such groups, but the three in which we find the crux of the activities of the Crusades were The Hospitaler of St. John of Jerusalem, Rhodes and Malta afterwards the Knights of Malta; The Knight Templar, or as their full name designates them, Poor Fellow Soldiers of Christ and the Temple of Solomon, and the Order of Teutonic Knights of St. Mary of Jerusalem.
Voorhis says that after the first fifty years of the Order, The Hospitalers took up the Sword as well as hospital work, and in 1113 Pope Paschal II by Bull, placed the Order under his immediate protection.
The Order of Teutonic Knights of St. Mary's Hospital was formed to care for Teutonic pilgrims who came to the Holy Land to worship, or to fight against the Saracens.
In their military organization the Teutonic Knights followed the rules of the Templars, but in their religious life they adopted the rule of St. Augustine, like the Hospitalers.
The Knights Templar, or, to give them their full name - Poor Fellow Soldiers of Christ and the Temple of Solomon was the most spectacular and powerful organisation which developed during the occupation of the Holy Land.
The history of the Knights Templar is the history of the Crusades and of Chivalry itself.
The noted historian, the late Dr. William Moseley Brown, tells us that the Order was organized by eight Knights, under the leadership of Hugh de Payens, in 1118. Baldwin II, King of Jerusalem, who sanctioned the Order, and assigned quarters in a building on the site once occupied by King Solomon's Temple, hence part of their name.
Dr. William Moseley Brown, in describing the activities and regulations of the Order, says that they assumed vows of Chastity, Poverty and Obedience, and as membership increased, with the accrual of valuable property, an elaborate Rule of Conduct was prepared, which regulated every act of each individual Templar, whether he was in the House or on duty in the field.
Only the Master of the House could excuse a member from participation in Divine Service.
It is known that the Templars were the greatest professional soldiers of their time. They seemed arrogant, and excited the enmity of both Church and State officials, which finally led to their downfall, but basically, their so-called arrogance was no more than a fierce pride in their professional ability as soldiers.
Everywhere, the Templars for more than two hundred years, were engaged in battle against the Infidel. Their success as a military force, their great influence in settling down in their several headquarters, each with rigid and severity of conduct, all gave them tremendous prestige and power.
Jacques DeMolay, of whose early life we know practically nothing, stood forth as a leader, both in military and administrative activity. His election as Grand Master was hailed by all but a few jealous foes as the peak of excellence.
DeMolay was anxious to arouse Europe to another Crusade to expell the Saracen, once and for all, from the Holy Land. He had powerful allies, but likewise, the treachery and double-dealing of Baron and Churchman, prevented the launching of such a Crusade.
DeMolay steadily built the forces of Templary by attention, both to the fundamentals of warfare, and the preservation of a firm organisation of dedicated, intelligent men. His wisdom was proved in the long life of the Order.
The several headquarters or Houses of the Order were models of efficiency. Rigid and inflexible Rules of Conduct were enforced and each member of the group was personally responsible for bodily service in the field. No exceptions were granted.
But dark clouds were on the horizon, and Religious and Political powers, jealous of the growth of the Order, soon brought to a climax the long and colorful history of Ancient Templary.
Philip IV, King of France, was, by political maneuver, able to secure the election of a French Cardinal, as Pope Clement V. Both Philip and Clement were jealous of the power and wealth of the Templars, and combined to suppress the Order by summoning Jacques DeMolay, Grand Master, and his officers, to Paris for a conference, in 1307.
All were immediately thrown into prison, charged with all sorts of crimes, and under the severest physical torture by Medieval jailers, forced to confess to the crimes of heresy witchcraft and other horrible practices, which allowed Philip and Clement to formally order their suppression.
The proceedings against the Templars lasted five years, before the Order became extinct by the Papal Bull Ad Providam, May 12, 1312, which transferred the properties of the Templars to the Knights of St. John of the Hospital.
On March 14, 1314, DeMolay and his leaders were publically burned at the stake on an Island in the Seine, near Paris, and Ancient Templary, as such, became extinct.
For more than six and a half centuries Masonic historians have been debating the question What Happened to Templary After DeMolay was executed, and as yet, no one has come up with a logical or accurate answer, and we are trying to solve the enigma.
No doubt, thousands of Templars escaped arrest and the terrible fate that awaited those arrested. It has been estimated that forty thousand members of the Order escaped arrest in France alone. What happened to the others?
Now, let us consider the character of these men. The finest professional soldiers of the Age, Dr. William Moseley Brown suggests the improbability that kings, so badly needing fighting men would unhesitatingly cast them into prison. He also shows why an intimate connection exists between ancient and modern Templary is not only possible but probable.
In his Highlights of Templar History, Dr. Brown gives several important theories showing the connection between ancient and modern Templary. Briefly summarized, they are as follows:
1. That Secret Priories continued in England (and elsewhere) after the suppression.
After war, the participants united to keep alive the friendships and ideals of their association. The Templars may have united in such an organization, ever remembering that the Papal Bull made such an association secret.
2. That the Templars entered the Masons Guilds and preserved their ritual in these groups.
During the Crusades, leaders temporal and spiritual, lords and citizens, united themselves together to restore the Temple of the Christians in the Holy Land. Whether The Guilds, Steinmetzen and Cathedral Builders of the Middle Ages were in any way associated with Templary is questioned. It is possible.
3. That the Templars who entered the Order of Christ preserved their ritual, and subsequently permitted it to become a part of Freemasonry.
Dion II, King of Portugal, refused to suppress Templary. Instead, he created a new Order, called the Order of Christ, an order that Pope John XXII approved by a Papal Bull in 1319.
4. That fugitive Templars under John Marc Larmenius organized a Grand Priory and eventually became the Ordre du Temple in France.
The pretended Charter of Transmission whereby Jacques DeMolay passed on the leadership of the Order through successive Grand Masters to John Marc Larmenius is one of the greatest frauds of Masonic history. We have little evidence of the actual existence of this document, and its shaky authenticity and validity makes interesting reading but poor history.
Furthermore, the office of Grand Master was then, as now, an elective office, and DeMolay could not, by any power given him, have passed on his powers to anyone else. It was legally impossible!
That fugitive Templars fled to Sweden and under Pierre d'Aumont organized a Grand Priory and were absorbed eventually by Freemasonry as the Rite of Strict Observance.
The Rite of Strict Observance, advocated both by Pierre d'Aumont and later by Baron von Hund, states that d'Aumont fled to Scotland with many of the persecuted Knights, joined the forces of Robert Bruce, fought at the Battle of Bannockburn, and continued their Templary in that locality.
The advocates of Baron von Hund claim that he received the Orders of Knighthood at Clermont, France and that he established the Rite of Strict Observance there. An ardent supporter of the Stuarts, he supported the two Pretenders. His group was of the vengeance variety; closely associated with the Jesuits, who also advocated the return of the House of Stuart. There are some points of truth in this theory, which needs much more careful study and delineation.
That the Hospitalers who entered the Order of St. John of the Hospital in Scotland, dominated that Order and at the time of the Reformation joined the Freemasons.
Parallel thinking is also found in the theories of those who suggest the perpetuation of Templary by those Templars who fled to Scotland as an independent organization and became a part of the Order of St. John of the Hospital. It is said of them that in the year 1560, the Preceptor of the Hospitalers, with others, assisted by some esquires and serving brethren, met and formed a Chapter at Sterling.
This statement led James Fairbairn Smith, Editor of the Detroit Masonic World, to make the statement that there are now two further sources of investigations by which the continuity of Templary may be traced - the first, recent excavations in Israel, where Templar records and relics have been uncovered, and second, that the old records of the Masonic Lodge at Sterling, Scotland, dating back well into the sixteenth century, may also bring to light further discoveries and information on ancient Templary.
On my own part, I found numerous references to Templary in the Transactions of Research Lodge No. CC of Ireland, in which we can surmise that through the old Irish Lodges - especially in the Military Lodges, both of Ireland and of Scotland, we may find illuminating data which will give us a difference in viewpoint considering the whole question of Templary. It is entirely probable that these new vistas will shed light on facts that have been, till now, obscure. It is something that Masonic students may find to be a well of information, and we hope effective factual evidence.
We do not know when, or by whom, the Order of Knight Templar was first conferred.
From the middle of the 18th Century references are made to "High Knights Templar."
Several Templar bodies appear on Irish Masonic and profane records, with several rival Templar bodies, each claiming to be the only legitimate group.
"High Knights Templar" organized in 1770, claiming warrant from Lodge Kilwinning of Scotland, has but a meager foundation.
Military Lodges of England, Ireland and Scotland, however, seem to be the most prolific source of origin for Templary, both in Europe and in America.
In England there were eleven preceptories having warrants previous to 1800 - the most famous of which is, of course, Baldwyn Encampment at Bristol, documented circa 1780.
In 1791 Thomas Dunckerley, famous English Freemason, became Grand Master of the English Templars, and organized several encampments into a Grand Body, with the notable exception of Baldwyn Encampment, at Bristol, which remained independent until 1862. This Grand Body was called "The Grand Conclave."
We find many references to English, Irish and Scottish Templary in Irish and Scotch Lodge records, and time will probably bring coherence to Templar history through its Craft association.
The earliest record of the conferring of the Order of the Temple in America is found in the records of St. Andrew's Royal Arch Chapter, of Boston, Massachusetts, August 28, 1769, when "William Davis was accepted and made by receiving the four steps, that of Excellent, Super Excellent, Royal Arch and Knight Templar."
At this meeting members of three British Regiments, and with Lodge 322 Ireland, and Lodge No. 106 Scotland present.
This confirms us in the belief that Templary in America had its origin by Military Lodges.
An Encampment of Knights Templar was formed at Newburyport, Massachusetts, one of the founders of Grand Commandery of Massachusetts and Rhode Island.
A Templar body was also formed at Colchester, Connecticut, in 1796. Pennsylvania Encampment No. 1 was formed at Philadelphia 1794, but became extinct.
Sometime between 1790 and 1797 Templar bodies were existing in Maryland and in 1787 J. McPherson was made a Knight Templar in South Carolina.
In 1816 the Grand Encampment of the U.S. was formed. Here is the situation at that time:
Massachusetts and Rhode Island - The Grand Commandery formed in 1805 was still flourishing.
Connecticut - An independent Encampment had been active since 1796.
New York - A Grand Encampment was formed in 1814 by Cerneau Scottish Rite group, and others.
Pennsylvania - The Grand Encampment first formed there had ceased to exist, and another was formed in 1814.
Maryland - Maryland Encampment No. 1 was now working independently.
Virginia - Winchester & St. John's Rising Star Encampments were functioning.
South Carolina - South Carolina Encampment No. 1 at Charleston, was working independently.
Records relative to formation of Grand Encampment show the following:
On June 11, 1816, delegates met at Philadelphia from Pennsylvania, Massachusetts and Rhode Island to consider formation of a General Grand Encampment.
June 16, 1816, delegates decided "it was impossible to carry their designs into execution," and convention dissolved.
June 20, 1816 - Delegates met in New York with delegates from New York, Massachusetts and Rhode Island to form Grand Encampment.
June 21, 1816 - The General Grand Encampment of Knights Templar of the United States was formally organised, a constitution adopted, and officers elected. DeWitt Clinton was named General Grand Master; Thomas Smith Webb, Deputy Grand Master; Henry Fowle, General Grand Generalissimo and John J. Loring, of Boston, General Grand Recorder. Thus was Grand Encampment formed!
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Good Reading
THE MEANING AND MISSION OF MASONRY
BY DR. CHARLES GOTTSHALL REIGNER, F.P.S., President
Because you are a member of The Philalethes Society, you have been sent this book, copyright 1966. Copies of the book are available for quantity purchases by Lodges, by Masonic study groups, and by Masons generally.
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By BERT W. CASSELMAN
Grand High Priest R.A.M. of Missouri
(Excerpts from a talk made at the annual dinner of the Royal Arch Council Club of Greater St. Louis, January 28, 1966)
MASONIC HERITAGE is closely tied to our American Heritage. Any study of the founding of our country, any history of the country's founders, any perusal of our Declaration of Liberty and our Constitution assures of the close connection between our Masonic Heritage and our American Heritage. We are all very fortunate to be living in a country founded upon the principles on which our country was founded and we are even more fortunate to have the opportunity to be a part of the Masonic Fraternity which is so closely allied to the founding of America. We are living in a period of great change, we see change all about us, we hear of change constantly. Many things have changed, and are changing, but the need for Faith, Hope and Charity has not changed. Nor has the need for Liberty, Equality, Brotherly Love, Humility, Patience and Self-Denial changed.
A short statement we have all heard many times is, 'God grant me the serenity to accept things I cannot change, the courage to change things I can and the wisdom to know the difference."
Ray V. Denslow wrote in 1956, Wanted - Leadership. "Grand Masters are made from Masters of Lodges, it well behooves Lodges to select the best men possible for their line of officers. Is it not possible for a Grand Lodge to set up a program for the improvement of officer material? Then the question of leadership would settle itself. A Master of a Lodge should be a leader - and not a follower. A good executive is worth a dozen ritualists - nor would we discredit the ritualist, for good ritual is essential in portraying our lessons - but a good executive can get the ritualist. Leadership is one thing only the Craft itself can improve."
A self-appraisal is the first step in determining whether you have the motivation for leadership.
During the darkest days of the American Civil War, a message was delivered to President Lincoln informing him that a certain brigadier general had been captured by the enemy.
A member of the cabinet, when he heard the news, exclaimed, "We can't fight a war without generals. I suggest that you promote a colonel immediately. Create a new leader."
Lincoln then remarked grimly, "I can promote a colonel to the rank of general with a stroke of my pen but that won't make him a leader. Leaders create themselves."
In his usual terse fashion, Lincoln had stated a truth as old as the human race. Leaders create themselves.
Many reasons are cited these days for the failure of men to reach positions of leadership responsibility. The principal reason for failure is the same today as it has always been, a self-created state of mind - the opium of complacency.
The symptoms of complacency are easy to recognize; if left unchecked they will lead to stagnation and failure; beware of these signs:
Self-satisfaction - The conviction that status is more important than service.
Indolence - The kind that allows indefinite procrastination.
Acceptance of Status Quo - Every man who placidly accepts being in a rut; ignores the fact that a rut is merely a coffin with the ends kicked out.
Living in the Past - Every victim of complacency likes to live in the past, dwelling on yesterday's accomplishments.
Over-Specialization - Emphasis on nuts-and-bolts details is often used to escape bigger challenges and responsibilities.
Every man who aspires to be a leader must first want to be a leader. He must discover within himself a desire so strong it will withstand defeat. Once this has been accomplished the following five-point program will help develop the true personality of leadership.
Self-Motivation - Dedicate yourself. Develop a single-minded determination to become a leader; this will give you an inner strength you didn't know you possessed. Self-motivation means the elimination of fear. The best place to study leadership is the school of experience. A man can develop leadership personality in activities outside of his everyday job.
Knowledge - A leader should master every detail of what he wants to do. Details provide the only dependable background for wise decision and judgment.
Organizational Ability - No man is a leader unless he has followers. And the followers will remain followers only as long as the leader merits their respect.
Imagination - A good leader consistently thinks and acts with the aid of a developed imagination.
Decision Making - This is the distinguishing mark of a true leader.
The above remarks on Complacency and the personality of Leadership written for industry are appropriate for whatever we may want to do. Understanding others and looking at ourselves as others see us are necessary attributes of a leader in the Fraternity.
Leadership means followship as well as Fellowship, and it is the art of inspiring others to follow and do greater things than if left to themselves. It involves efficiency in execution preceded by organisation and discipline.
Real Leadership arises when one can inspire others to follow on a given path to something greater than oneself. It is only prevalent when the call to duty, for duty's sake alone, is placed above all other things and where there is a willingness and a high morale in the execution of the mission or duty. It would preclude deviation in any form from that given path.
To those who would think seriously about "real leadership undertaking" some "do's" are:
1. Become inspired with yourself before you think of inspiring others.
2. Maintain your standards of life on a high moral plane so you will merit the respect and admiration of all good men.
3. Strive to perfect yourself in the art of your duty to your Lodge, Chapter, Council or Commandery by study and meditation, so that men will have faith in your judgment and confidence in your decisions.
4. Play the game with your cards on the table, so that your motives may be clear and above suspicion in order that men may learn to trust you.
5. Be jealous of your reputation, with your superiors, your contemporaries and your subordinates.
6. Above all, be able to distinguish between error and offense - not to punish for punishment's sake, but to correct for the sake of humanity.
Some "don'ts" of good Leadership are:
1. Don't be a driver - you may get immediate results but never inspire the loyalty and enthusiasm so needed to build morale.
2. The Nagger-Nothing, everright; fault finding is continuous.
3. The "Old Woman" type - peevish, fretful, fussy.
4. The "Snooper" using underhanded means.
5. The Untrustful type. Must do everything themselves.
6. The "Jellyfish" - no backbone.
7. The "Dumb" type - don't know their jobs and have someone else do their thinking and actions for them - the type of whom we say, "How did he ever get elected?"
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When Discussing The Craft With Non-Masons
How Much Can You Tell?
BY ALPHONSE CERZA, F.P.S., Life
MASONS AS A RULE are very circumspect when it comes to discussing the Craft with non-Masons. Some members are so careful that they are afraid to even mention the things that everyone knows about the organisation. This is probably because they believe that Freemasonry is a "secret society" and that members are forbidden to talk about the association with non-members. This is a mistaken idea and there are many things that Masons can tell their non-Masonic friends. Let us consider a few of these.
The first question that is usually asked by a non-Mason is "What is Freemasonry?" There are many definitions of the word but none are complete because the organisation embraces a wide scope of activity. But a short definition is: Freemasonry is a fraternal organisation, religious in character, based on the principle of the Fatherhood of God and the Brotherhood of Man, which does charitable work in the community and among its members, and through its teachings and ceremonials seeks to make good men better and thereby make the world a better place to live in.
Freemasonry is a "voluntary" association in that no one is invited to become a member. You can tell your non-Masonic friends that unlike college fraternities and other organizations, Masonry never has membership drives and never solicits anyone to become a member. As a matter of fact, you should make it clear that it is a violation of Masonic law for any member to invite anyone to join the Craft. You should emphasize that the prospective member must truly come of his own free will and accord, and that he usually seeks membership because of the high opinion he has of the Craft as a result of the upright conduct of Masons.
You can make it clear that Freemasonry is not a religion. Sometimes outsiders claim that the Craft is a religion. You can explain to your non-Masonic friends that Masons do not look upon their organisation as a religion or as a church, and that most Masons belong to an established church. Masons do not go to Lodge to worship God; they do this on Sunday when each Mason goes to his own church. It is religious in that one cannot become a Mason unless he believes in God; but there is no religious test applied to the prospective member; nor is he required or asked to subscribe to any religious tenet or dogma. You can explain that it is forbidden to discuss religion or politics in Lodge.
You can explain that Freemasonry is not a "secret society." A secret society is one that keeps its existence a secret and whose members do not make known their affiliation with the group. Freemasonry is not a secret society because it does not hide its existence, members do not hide their membership, but on the contrary the organisation meets in buildings located on public streets, announces its meetings in newspapers and magazines and engraves the words "Masonic Temple" on many of its buildings, publishes periodicals and has homes for orphans and the aged. Like most organizations it has "secrets" but it is not a "secret" society.
You cannot, of course, discuss the ritual, the passwords and other matters of a confidential nature. But you can tell them that the ritual contains our monitor. You can go as far as to tell them that the three degrees of Masonry consist of a ceremony of a strictly serious nature, without horseplay, which teaches basic moral truths in an impressive manner. You can tell them that the ritual contains a philosophy of life which provides the new member with something on which to build a hope that is eternal.
Sometimes a non-Mason wants to know about the ceremony of initiation. He may ask specific questions. You can tell him, in general terms, that each candidate takes part in a ceremony of initiation, is then advanced to the second degree, and later promoted to the third degree. You can tell him that promotion from one degree to another depends on his proficiency in learning certain things relating to Freemasonry, its ethics, and its philosophy. Certainly you can tell him that no man ever took the degrees without becoming a better man. You can tell him that the basic ethical principles exemplified in the ceremonies of the degrees are such as are accepted by all good men; they are lessons based on the golden rule, tolerance towards all men, respect for one's family, charity towards all, and being true to God for his manifold blessings. We should be proud to proclaim to the world that we are a serious organisation that instills a love of God, teaches charity in its broadest sense, and shows each member how to live a better life.
Non-Masons sometimes wonder at the close bond that exists between Masons. There is a simple explanation: Masons are bound together by the deep and abiding knowledge that each of them, during the ceremonies of the degrees, has accepted certain high ethical standards of conduct.
These standards insure a bond of faith and confidence between Masons.
You need not be afraid to discuss Freemasonry with the non-Mason. Thousands of books have been published on the subject. The matters discussed in this paper are just a few of the things that you can tell your non-Masonic friends, but they are enough to show them that Freemasonry is one of the great organizations of the world and a steadying influence in a faltering world.
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G. Andrew McComb
By J. W. KLOSS, M.P.S.
Freemasonry is a part of a living world. It is constantly gaining and losing of its membership. New arrivals must be assimilated, taught. Some "click," find in Masonry what they have been seeking. Some teach. When a death occurs in the ranks, it is customary to record the fact, and to some extent review the accomplishments of the one no longer with us.
So this is such a review.
Brother G. Andrew McComb, who preferred to be called "Andy," was a Fellow of the Philalethes Society, a former Secretary of the Society, and a well-loved Mason in a circle of friends which spanned the United States.
He was a catalyst, an introducer, a goader to better performance, a teacher, and most of all to those of us in far away places, a correspondent, author of letters in which he embodied all of these attributes.
Re-reading has letters to this writer over a period of the ten or eleven years we were friends was a pleasant, if emotional, experience. I suppose my experience with Andy might be quite typical of the way he operated, so if you will forgive the shift in emphasis, let me digress for a moment to the personal.
Andy took me in tow at a Chapter meeting not long after I had started in my own Chapter "line." An out-of-town visitor to his Chapter in East Cleveland, I was invited to coffee and donuts by Andy after their meeting. Before I got away, I had been given a small packet of material from the General Grand Chapter Educational Bureau, received an invitation to visit the Cleveland Masonic Library, and learned about the Philalethes Society and Masonic Education!
So started a frantic trip on a merry-go-round that has not yet stopped.
But that was just the beginning. The correspondence then began. He wrote letters. To me. To many others. Some of you who read this will remember Andy's letters of that period . . . "Suggest you write to Al Cerza . . . " "Drop a line to So-and-So who is just getting interested in Masonic education . . . "
But enough of personal involvement.
One of the most wonderful experiences Andy had was to be able to attend several Midwest Conferences on Masonic Education. He made many friends there, and met one who was his hero and mine . . . Harry Haywood. Probably two of the greatest influences on Andy's Masonic thought were men concerned with Iowa and the Conferences, Haywood and the late Forrest Hagan.
This brings up Iowa and its library. Iowa has long had one of the finest Masonic libraries anywhere, and the root, heart, and marrow of it lies in its "Index Rerum," and its indexing generally. Andy was also a librarian. Active in the then reorganising Cleveland Masonic Library, he wrote everywhere and to everyone, not only for material as such, but for knowledge of how best to organize and use the material. With the late Nathen Tucker he gathered and indexed a vast amount of material. The present library owes much to these two fine Brothers, both members of the Philalethes Society.
It was at about this time that he was elected a Fellow and appointed Secretary of the Society. Unfortunately failing health forced him to relinquish this position. In a quiet moment, he confided that it was pleasing and humbling to realize that his signature as Secretary should appear on the membership cards of some of the great scholars who were members. He referred specifically to a well-known college Dean.
And that was the essence of the man: humble. I saw him last, in hospital, a week before he passed on. He referred to a mountain peak, being climbed by many men. Some achieve the top and promptly cut the cords by which they came. Others pull still others by their cords. Some never achieve the pinnacle but help those who pass by.
He never thought of himself as being at or even near the pinnacle; surely we never know where we are on the mountain. One fact we know about our departed Fellow and Brother, Andy McComb: he pulled on the cord and helped others up the road, and just as cheerfully and magnanimously taught them all he knew and pushed them on to whatever they might achieve.
Brother McComb was a member of Lakewood Lodge Number 601, Lakewood, Ohio; Windermere Chapter and Windermere Council, East Cleveland, Ohio; Heights Commandery, Cleveland Heights, Ohio; and the Scottish Rite Valley of Cleveland. He presided over both Chapter and Council, and was a member of the "Temple Board" of East Cleveland Masonic Temple. He was, of course, a Member and Fellow of the Philalethes Society, and served as both Treasurer and Executive Secretary. In the Cleveland Masonic Library Association, he served as Archivist.
His funeral was held April 23, 1966 from the Charles Melbourne Funeral Home, a few blocks from his residence.
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Divested of All Minerals and Metals
By KENNETH D. GEMMELL, M.P.S.
IT WAS EXPLAINED to the newly admitted Brother why it was necessary that he be deprived of all mineral and metallic substances before entering the Lodge room. It is said that the building of a stupendous edifice of antiquity was accomplished without the clash of tools made of rude and base metals. Whether this is fact or fiction is not in the least interesting to the Speculative Mason, but its symbolism indeed is.
Which are the "metals" we should leave behind, not only the night of our initiation, but for all time, if we are to "enter" into a New Life; to a life full of altruism, and even sacrifices, whose lessons are to accomplish our moral and spiritual perfection, and through us that of society in general?
The symbolism of removal of "metals," indicates to us that we should shun false and ephemeral values, the vices and prejudices of everyday life, and also all those arms with which the profane, or unenlightened, believe they are to obtain happiness and triumph in life: ostentatious riches, false pride, egotism, and vanity.
The importance of the very first act in preparing to become a Mason is, then, as great as any other performed in the whole of a Mason's career. Alas! countless Masons forget it, perhaps because they never knew its proper significance.
Through initiation, Freemasonry places us at the starting point of a road that leads to the building of our own Inner Temple, and this work is also accomplished in silence, as the ancient edifice was erected. The day we received Masonic Light we commenced the ascending march to new character: to a comprehension of ourselves.
The "metals" are also the exerescences of the Rough Ashlar, which we are to break off until the Perfect Ashlar is completed. That is, until the mind is a "living cube," perfect for the building of the Temple of Brotherly Love.
The "metals" which weigh upon the unenlightened can be classified under different headings: emotional, intellectual, and instinctive.
In the emotional level would be: vanity, false pride, love of riches, fear, anger, and the passions in general.
In the intellectual: intolerance, irresponsibility, dogmatism, prejudice, self - justification or self - righteousness.
It is said that man is born, lives, and dies surrounded by prejudices of all kinds: social, racial, religious, educational, etc. These prejudices deform reality and prevent us from examining any problem with a free spirit, and actually prevent many from arriving at the Truth, which should be our constant endeavor as Masons.
In the profane world riches have come to be the measure of the individual. Moral and intellectual qualities, the inner qualities, are becoming less and less important. But we, as Masons, through the scrutiny of the "metal" called prejudice, are able to establish that the only valuable thing is development of personality, of character, because it is a permanent valuable. Not so fortune, which is external and of a transitory nature.
With reference to self-righteousness, we can say that it is one of the most "obdurate metals," often found firmly rooted in the self. The everready excuse for duties not performed: to friends and Brothers; to the Lodge, such as attendance; duties to the G.A.O.T.U.; to ourselves. This "metal" has a strong bearing on conduct, generally without the subject being conscious of it. Many times, in order not to change the image of ourselves we reject the knowing and eliminating of this metal, thereby deceiving ourselves. We sleep on the contemplation of a self which we ourselves have adorned with glistening and sparkling attributes.
On the instinctive level, all important necessities must be kept in equilibrium; the moment we lose this harmony, those necessities become "metals."
To deal with any "metal" within our personality, we must take three steps: think, feel and act. In order to determine successfully which "metal" is marring the harmony and breaking the silent labors in building our Inner Temple, we must use the Plumb of Conscience. Then, use the Common Gavel of will and intelligence in the proper way, until the excrescence is eliminated.
The shedding of the physical metals prepare the Mason-to-be for the shedding of the inner "metals" which dull his personality. Once a Mason, the lesson becomes apparent: through introspection of the self, will come a comprehension of all society, and the mind conditioned for effectual action upon it.
Man, considered as a society, has no real conscience, such as man, as an individual, possesses. The multitude, the masses, annul personality. But real Masons will never be absorbed by the unconscious mass, because Freemasonry has developed (if her lessons are truly understood) a spiritual force which allows us to act in society with clear discernment, with precision, with individual judgment.
When, with freedom from the "metals," fervency in our Masonic practices, and zeal in our action, we are able to perfect the Inner Temple of personality and character; when, with our intellect at the service of the will we can spread light to all society, transmuting the lead of ignorance into the gold of wisdom; then, and only then, shall we have completed our Apprenticeship in Freemasonry, and shall come to really appreciate our beloved Institution and the wonderful Tools it places in our hands to build the ideal world we all desire, as good and true Masons and Initiates.
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BY RABBI H. GEFFEN, F.P.S.
I THINK that the wearing of the hat is an emblem of purity, of the sense of the purification of mind. Therefore the Worshipful Master of the Lodge and some Jewish Brethren wore hats or caps in the Lodge, and the Episcopalian clergymen wore a breast covering. All these are symbols, to my estimation, to remind us of the purity of our hearts and minds, which always must be devoted to the service of God and humanity, and covered with awe, God fearness, and sense of honor, in order to conceal the lusts, the evil thoughts and inclinations.
It derives from the Miter of the High Priest; like the High Priest the Worshipful Master, too, is reminded by the miter of the dignity of his office and his Dependence on God.
The Miter of the High Priest is also to cover his head for the fear of Providence, which is over his head. Man shall always think and realize that God is above him and become humble.
The Miter of the High Priest was made of fine blue linen or silk; therefore, the Worshipful Master wears silk hat.
In front, and around the base of the Miter, as a band, secure with blue ribbon, was a plate of gold, called the "plate of the holy crown of pure gold," upon which was inscribed in Hebrew: "Holiness to the Lord." Masonry in the higher degrees derives from it many important lessons of symbolical instruction, but the main representation is awfulness of God.
In general the hat as the covering of the head, the resting place of man's spirit, represent in symbols a spiritual dressing of man's soul.
Thus it was the purpose of Moses to cover the head of the High Priest, and his main intention was to teach him always to be covered by good deeds and noble works in order to sanctify and purify himself, that he shall be holy, because Almighty by Himself is also holy.
So, as the Miter of the High Priest was of the best quality, so must be the inner spiritual covering of man's soul.
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Chicago Chapter
Views Anti-Masonry
By GEORGE BURGESSER, M.P.S.
Secretary, Chicago Chapter
There was food for the body and food for the mind (lots of both) on May 17, 1966, when the Chicago Chapter, in a joint meeting with the Masonic Veteran's Association of Illinois at the Chicago Scottish Rite Cathedral, considered the historical and current aspects of "Anti-Masonry."
First on the menu was a tasty dinner, well seasoned with congenial fellowship and garnished with keen anticipation of things to come. Over 100 Brethren were present, including John Black Vrooman, Editor, The Philalethes magazine, and many others from out-of-state.
Under the joint leadership of Alphonse Cerza (Chairman, Chicago Chapter) and Richard Hellman (President of the Veteran's Association) a brief business meeting, introduction of guests, and induction of new members into the Illinois Masonic Veteran's Association, preceded the presentations on the theme of the evening, "Anti-Masonry."
First on the oratorical "menu" was Bob Watt, whose topic, "The Papal Bull of 1738, Why Issued?" was amply and scholarly presented with respect to the social, political, and theological ferment which impelled Pope Clement XII to hurl the Church's anathema against Freemasonry.
Watt followed? It was Oswell Treadway, who gave a colorful account of one of the most flamboyant hoaxes ever perpetrated on our Fraternity and on the unsuspecting
Catholic clergy of the 1800s, namely "The Leo Taxil Affair." The speaker gave a full account of "Leo Taxil" (nee Gabriel Jogand-Pages) and "The Diana Vaughn Myth" (or was it Myth Diana Vaughn? - thorry!)
The Reverend Brother William Deutsch brought us up to current times when he considered "The Recent Vatican Council and the Craft." The speaker, an Episcopalian minister, considered the impact of the recent Vatican Council with respect to Masonry as viewed by our Catholic brethren and the tentative nature of the seeming tendency to reversal of the traditional position taken by the Church concerning our Institution and "Secret Societies" in general.
Brother George Kohlmeyer provided a "grab-bag" of assorted "Present Day Enemies of the Craft." The speaker named churches (ostensibly Protestant), associations, periodicals and publishers whose principal stock-in-trade appears to be the dissemination of misinformation, bigotry, falsehood, and misconception, concerning Masonry and other institutions who dare to think differently and for themselves.
There was liberal time allotted for Questions and Answers after each speech. But, time flies (that's the only way to travel) and the hour grew late.
So, an enjoyable, instructive, evening ended. Many of the Brethren seemed to consider that an evening with "Anti-Masonry."
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Welcome To
New Members
We heartily welcome the following new members since publication of our last issue:
AUBREY C. MARTINDALE, 1019 Dorothy St., Houston, Texas 77008
WALTER M. CALLAWAY, JR., 2666 Redding Rd., N.E., Atlanta,
Georgia 30319
WILLIAM P. DODD, Route 5, Coleman Dr., S.W., Marietta, Georgia 30060
ALBERT J. FRENDAHL, 3634 W. Dickens Ave., Chicago, Illinois 60647
ABRAHAM FELDMAN, 137 Columbia Rd., Dorchester, Mass. 02121
MORRIS BUDKOFSKY, 45 Brightview Dr., West Hartford, Connecticut 06117
SAMUEL RYDER, P.O. Box 1085, Boston. Mass. 02103
GEORGE KRIEG, 821 Apperson Way, South, Kokomo, Indiana 46901
DAVID KEITH PEART, Box 352, New Straitsville, Ohio
WRIGHT E. SHEPARD, 5432 E. Willard Ave.. Tucson. Arizona 85716
ARTHUR W. WEYH, 5625 Wycliffe Road, Edina, Minn. 55436
JOHN HENRY PATRICK, 389 Owasco Road, Route 2, Auburn, New York 13021
ALBERT F. HAIBACK, 138 Woodland Ave., Summit, New Jersey 07901
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On Items of Masonic Research Notes, Queries and Information
by James R. Case, F.P.S.
1966 - No. 4
THE NUMBER OF LETTERS CONTAINING QUESTIONS which relate to matters of fact in Masonic history and biography, seem to justify their treatment in a column separate from the Editor's CHAT & COMMENT, where they have previously appeared.
Our members and readers are invited to send in material appropriate for use in this column, especially information concerning research currently under way. The Editor will assist the sponsor of this column which is supervised and run by Brother James R. Case, F.P.S. but ALL COMMUNICATIONS should be addressed to the Editor.
It should be noted that this page is for the EXCHANGE of information and opinion, and does not pretend to provide the final answer to any query.
171 - The Master's Hat. (June, August 1964, April 1966.) A.V. Cassiet, M.P.S. of Vancouver, British Columbia, informs us that in Pilgrim Lodge (238), London, not only does the Worshipful Master wear a top hat with white tie and tails, but it is the only Lodge under the United Grand Lodge o f England, Wales, etc., which works in the German language, using "Schroeder's Ritual." (That takes the only out of the April 1966 comment - J.R.C.)
175 - Salt In Freemasonry. (October 1964; February, August 1965; April 1966.) Royal W. Randall, M.P.S., of Mobile, Alabama, adds the following references to SALT from his notes - The Builder, volume 12, pp. 64, 192, 351; Proceedings of the Grand Lodge of California 1928 page 344; Educational Letter from the Grand Lodge of Colorado 1944, "Symbolism of Salt."
He also sends the following, a clipping from The Freemason but lacking any date or name of the author
Salt -
Masons are well acquainted with the wages of a Fellow Craft Mason, and that these same elements are used as elements of consecration at Masonic dedications; but they may not know that salt is also used as an element of consecration. The custom of using salt as an element of consecration is not used by Masons in the United States, at least not in most Jurisdictions. It is, however, used in the English ceremonies of dedication.
Salt is an emblem of purity and incorruptibility.
At the building of the second Temple of Zerubbabel, Artaxerxes, King of Babylon, made a decree - "that whatsoever Ezra the priest shall require of you it be done speedily - to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred of oil, and salt" - without prescribing how much.
Salt is mentioned often in the Old Testament in connection with ritualistic ceremonies in conjunction with corn, wine and oil.
Christ told His disciples and followers: "Ye are the salt of the earth," meaning that they were those whose influence tended to purify and elevate moral standards of the world.
Salt is also the emblem of humility; it purifies and sweetens without its presence being evident. It is not tasted specifically in most foods, but its absence renders the food flat and tasteless. So a Mason's life and conduct should tend to enrich without being offensive in actions or conduct.
Properly used salt is sweet, pleasant and useful; but the opposite is true if employed improperly. The old superstition about salt was that when properly used it was a portent of good, but when spilled on the table was an omen of evil. An illustration of this is seen in Leonardo da Vinci's painting, "The Last Supper," which shows Judas spilling salt on the table.
- The Freemason
A.V. Cassiet, M.P.S. of Vancouver, British Columbia, tells us that SALT plays an important part in the installation of the Worshipful Commander Noah in the Royal Ark Mariner (English ritual).
209 - John James Audubon (1785-1850). This famous naturalist and painter of American birds is said to have referred to himself as a "Mason" and as a "Brother" in his diary or correspondence. Can some one of our readers cite the precise page and line in a dated edition of his book where the reference can be located?
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Wendt is New Fellow
Harold V.B. Voorhis, F.P.S., Life, chairman of the Committee on Fellows, has announced the election of Wylie B. Wendt, active member of the Society, as Fellow to take the place of the late G. Andrew McComb, deceased.
Brother Wendt has been active in all phases of Freemasonry, especially in Templary, in which he has done extensive work.
After nineteen years' engineering and educational experience, he came back to Kentucky to head the Department of Civil Engineering of the Speed Scientific School, University of Louisville, the oldest municipal university in the United States, founded 1793. He retired in 1953, to devote his time and efforts to Freemasonry, especially Templary.
Author of a thirty-two-page Manual for Conferring the Order of Malta, author of current Kentucky Knight Templar Tactics, and First Chief Instructor of the Grand Commandery of Knights Templar of Kentucky, and other Templar books, he has a nation-wide reputation.
As Past Grand Preceptor of the Grand College, Holy Royal Arch Knights Templar Priests, he traveled thousands of miles in the interests of Freemasonry, and in all things he has become well known for his Masonic zeal.
The Society is fortunate in having one with so much background, interest and Masonic activity, and it is certain that he will continue to make many more valuable contributions to the Craft. Sincere congratulations.