THE PHILALETHES

DECEMBER 1978 VOLUME XXXI

Contents

Looking.. Backward and Forward Masonry and the Third Reich

Unusual Lodge Bibles Charleston Lost - Isaac Hayne Martyred

A Ritualistic Mind’s Eye View of a Master Mason Religious Renewal

Books Of Masonic Interest More On Exclusive Jurisdiction

For What It’s Worth

Jerry Marsengill, F.P.S., Editor

2714 Park Place

Des Moines, Iowa 50312

Alphonse Cerza, F.P.S. Life., Assoc. Editor

237 Mlilbridge Road

Riverside, Illinois 60546

John Black Vrooman, F.P.S., Life., Editor Emeritus

P.O. Box 402

St. Louis, Missouri 63166

OFFICERS

Dr. Eugene Hopp, F.P.S., President

2000 Van Ness Ave.

San Francisco, California 94109

Dwight L. Smith, F.P.S., First Vice-President

Masonic Temple, 525 North Illinois St

Indianapolis, Indiana 46204

Robert L. Dillard, Jr., F.P.S., Second Vice-President

1105 Southland Center, Dallas, Texas 75201

Franklin (Andy) Anderson, F.P.S., Executive Secretary

9580 Standon Place

Columbia, Maryland 21045

Ronald E. Heaton, F.P.S., Treasurer

728 Haws Avenue

Norristown, Pennsylvania 19401

LIVING PAST PRESIDENTS

Philalethes Society

Lee E. Wells

Alphonse Cerza, F.P.S. (Life)

Dr. Charles Gottshall Reigner, F.P.S.

Judge Robert H. Gollmar, F.P.S.

William R. Denslow, F.P.S.

Robert V. Osborne, F.P.S.

EXECUTIVE SECRETARY EMERlTUS

Carl R. Grelsen, F.P.S.

CONTENTS

Looking Backward and Forward

You Did It! You Did It!

Masonry and the Third Reich

Unusual Lodge Bibles

Charleston Lost - Isaac Haynes Martyred

A Ritualistic Mind's Eye View of a Master Mason

Religious Renewal

Al Cerza Reviews - Books of Interest to Masons

More On "Exclusive Jurisdiction"

For What It's Worth

OFFICERS ELECTED

There were 195 ballots cast and the following officers were elected:

DWIGHT L. SMITH, President

ROBERT L. DILLARD, First Vice President

BRUCE H. HUNT, Second Vice President

FRANKLIN J. ANDERSON, Secretary

RONALD E. HEATON, Treasurer

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Looking.. Backward and Forward

by Al Cerza, F.P.S. (Life)

Occasionally we hear from some of our members that Masons spend too much time talking about the past and calling attention to great men who have been Masons. On the surface it would appear at times that this complaint is justified especially if it is carried to extremes with the view of looking back just for the sake of looking back. The study of history is always important whether it is the study of our country or of our Craft. Such study is intended to give us inspiration to meet the problems of the hour and to have us receive pride in the things that have brought us to the position that we are today. After all, we are the product of the past, we are living today and ought to know something of the past to understand the present, and understanding the past and the present helps us meet the issues of the future.

Sometimes we do talk too much about the great men who have been Masons and it creates the appearance of bragging. But we must recognize that organizations are intangible things and that persons do make an organization. It is important to know what men are members of the Craft in order to judge whether we want to join the group or continue our association with it. The fact that men like Benjamin Franklin, the most versatile man of his age, and George Washington, the great leader of the early days of our country, does speak well of Freemasonry. There must have been something of value to appeal to them to join and to remain a member to the end of their days.

It is a mistake, of course, to point to our past history and to the men who have belonged to the Craft in the years gone by and to take the position that we will now rest on our past laurels. Such an attitude would be self-defeating and a serious mistake. But it can be a great advantage to study our history to help us solve our present day problems and to point to the great men who have been members and to follow their example.

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DUES! DUES! DUES!

Dues notices for 1979 will be in the mail shortly after the Christmas Holiday. You, as a member, can save the Secretary considerable work and the Society money by remitting your 1979 dues when you receive this issue or the magazine Dues are $7.00 annually. If you wish, a Life Membership may be obtained for $100.00. This entitles you to all publications of the Society anti continued membership as long as you are a member in good standing in a regularly recognized Lodge, with no further dues or assessments. Money received for Life Memberships is invested in interest bearing securities and only the interest is used for our general funds.

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You Did It ! You Did It !

by Allan D. Parsons

September 20th when "Andy" Anderson, the Society's busy Secretary, had processed the 290th petition for membership in 1978 he wrote on his report to our Committee, "A New Record." A few days later you - the members - helped accomplish our Golden Anniversary goal of 300 new members. But . . . and this is a big but . . . Andy wrote: Why not increase the goal to 400?

As we write this (October 31) the total has climbed to 343. At the moment we have two months to reach Andy's revised goal. It is not impossible. With a little effort and "a little bit of luck" we can sign up the 57 we need.

By the time this issue of The Philalethes Magazine reaches you we will have only a few days left in 1978 to meet Andy's challenge. We are asking each of our members to discuss the advantages of becoming a member of the Society with a brother Mason and encouraging him to join us "in seeking more light and imparting more light" to others.

With the erosion in Lodges throughout the country we can no longer coast. According to Vance C. Van Tassell, Grand Master of Masons in Illinois, Masonry is at the crossroads. What we face now is survival. It is our belief and that of the members of the Philalethes Society, that an informed Mason is a better Mason. It follows, of course, that every Mason would be a better Mason if he were a member of the Philalethes Society.

This should be incentive enough for each of us to "spread the faith" and to ask our brethren to sign a petition. Some of our concerned members have sponsored two, three, four and more new members - even a dozen. You can do like wise. We are asking that you make a special effort to increase our membership by one - and do so before the Golden Anniversary year ends.

When 1978 draws to a close and Andy has completed his membership reports the Membership Committee plans to list the members who have signed up two or more prospects during the year, to list the names on an Honor Roll in the Philalethes Magazine, and to award them a Certificate of Appreciation.

You can "make the list" and receive the Certificate (suitable for framing or keeping in your personal archives) by persuading two Masons to become Philalethes members by December 31st.

If you have already signed up two new members during 1978 you will be hearing from us soon. If not we hope that you will make the extra effort to be one of us who have accepted Andy's challenge.

Allan D. Parsons

Chairman

1402 West Euclid

Arlington Heights, Ill.

60005

Harold P. Bull

Co-Chairman

519 Country Lane

Glenview, Ill.

60025

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Masonry and the Third Reich

by Robert W. Orr. M.P.S.

Masonic Philosophy teaches us to be responsible for other men, more particularly MASONS. One objective is to suggest a course of personal conduct. We cannot recall the past, nor can we predict the future. The present is within our grasp and our responsibility. There is only one unified Masonry. This unity demands the responsibility and communication of all true Masons. Our responsibility as Masons is to the Three Degrees of Masonry, which is our identification. Our communication is primarily to the Fatherhood of the Supreme Architect of the Universe, and to the Brotherhood of Man.

I here is a fundamental principle among the Brethren that identifies them as Masons: the Hiramic legend. Through the ages, this ideal has oppressed Tyranny, caused chaos in Dictatorial Governments, and has confused and disoriented Atheists. Fear exists among these factions towards Masonic movement, and, as a result, attempts to destroy the Masonic way of life, but strengthens the number of members and scholars. An example within the past fifty years was the Hitler Era in Germany.

Freemasonry in Germany can be traced to September 13, 1740, the date of the formation of the first of Nine Grand Lodges of Germany. Most Wor. Bro. the Prince Friedrich Wilhelm of Prussia, known as Frederic the Great, was the first Grand Master of the Grand Mother Lodge of the Three World Globes. This Grand Lodge was one of three OLD PRUSSIAN LODGES consisting of:

1 - Grand Mother Lodge of the Three World Globes (1740)

2 - Grand Lodge of Prussia (1760)

These two Grand Lodges initiated only men of the Christian Faith.

3 - National Grand lodge of German Freemasons (1770)

This Grand lodge adopted the Swedish Rite or System, which Constitutes Ten Degrees. Three Degrees as are known in America, and also the remaining are quite similar to the American York Rite System. In order for the Master to sit in the 'Oriental Chair' he must qualify and participate in all ten Degrees.

4 - Grand Lodge of Hamburg (1743)

5 - Grand Lodge of the Sun of Beyreuth (1741)

6 - Mother Grand Lodge of the Eclectic Union at Frankfurt (1742)

7 - National Grand Lodge of Saxony at Dresden (1811)

8 - Grand Lodge Concord at Darmstadt (1846)

9 - Grand Lodge Chain of German Brotherhood at Leipzig (1924)

The latter six Grand Lodges have been called the Humanitarian Grand Lodges as they accepted for initiation, men of any faith. Whatever the religious or other affiliations enjoyed individually or collectively by these Nine Grand Lodges of Germany, they acknowledged one another and maintained regular Fraternal Relations. Although, the Humanitarian Grand Lodges disappeared after the Second World War when the United Grand Lodges of Germany (VGLvD) was consecrated in 1958 after a ten year period of discussion, agreements and resolutions.

Masonry flourished from 1740 until the era of Adolf Hitler and the Third Reich. At that time, from 1930 to 1945, Masonry in Germany went underground. Masonic property was confiscated. Masons were in despair. German Military Sound Trucks patrolled the streets of Berlin, advocating that the Jewish Faith and the Masonic movement were one in the same, pledged to overthrow the stability of the German Government. (A note of interest - to this day, there are some Germans who still believe that all Masons are of the Jewish Faith.) there were rewards issued for information leading to conviction and death of Masons. To relate to the legend of the Phoenix. When the blue egg of this Bird is laid in a bed of fire, life comes forth in the form of a young new birth. During this period when Masonry was being persecuted, existing underground in the greatest of difficulties, a little blue flower appeared - THE FORGET-ME-NOT. This little blue flower replaced the Square and Compass and was identification among Masons. Trestle Boards and Masonic Communications did not exist. Their way of letting the Brethren know when the next meeting was to be held was by the number of little blue flowers exhibited in window flower boxes. Masons, in the German Military Services, were aware of the meaning of the Forget-Me-Not, and never revealed this meaning, or the story the little blue flower told of the people who were persecuted for an ideal they believed in FREEDOM.

There is a set of Masonic Jewels on exhibit in the Grand Lodge of England today, that were made out of K-ration cans in one of the major German Concentration Camps. This set of jewels is considered to be one of the most beautiful sets of jewels in the World today. The ideals and beliefs of the Masons he Germany during this period of trial and hardships, a period when thousands of Masons were executed for practising Masonry, a period when a little blue flower distinguished Masons who refused to allow the Light to be extinguished. As a result Freemasonry in Germany was able to rise through the midst of the fire, and enjoy a re-birth.

Thus did the strength and the ideals of the 'Hiramic Legend' survive and blossom through the emblem of a little blue flower. I his little blue flower stood for all the Masonic teachings, more particularly CHARITY AND TRUTH, during the time of war in tile World and in Germany. The Forget-Me-Not has become one of the most revered Masonic Emblems in the world today. An emblem that spells FREEDOM without limitations. An emblem that says "I AM PROUD THAT I AM A MASON.' Unfortunately, however, at the conclusion of the Second World War, it was impractical to reestablish the nine existing Grand Lodges, since Germany was now divided into sections. Restrictions on Lodge meetings were not lifted until early 1947, approximately two years after the War. At that time, Masons in Frankfurt sent out invitations for Freemasons throughout the Western Section of Germany, to reestablish a common ground whereby all Freemasons in West Germany could be united into one Grand Lodge and also to insure recognition by Foreign Grand Lodges. Consequently, representatives from the Nine Grand Lodges assembled in Frankfurt to initiate - Constitute - and consecrate the New UNITED GRAND LODGES OF GERMANY (VGLvD), and install the first Grand Master, the Most Wor. Bro. Dr. Theodor Vogel. As the old saying goes, 'Old habits die hard.' Tradition among Masons is not easily relinquished. The National Grand Lodge of German Freemasons, found itself unable to unite with the new Masonic Grand body, and therefore, formed its own Grand Lodge, separate from the newly formed unit, calling itself the GRAND LAND LODGE OF GERMAN FREEMASONS ORDER (FO). I wish to point out at this time that the Order was not against any form of unification, and so after some discussions, another meeting was held on April 27, 1958. From this Convention, the United Grand Lodges of Germany were formed of three subordinate Grand Lodges. It was recognized by 150 Grand Lodges of other Countries and Jurisdictions. The basis for this successful unification was a document called THE MAGNA CARTA OF GERMAN FREEMASONRY - 1958.

The KONVENT, better known as the representative of the General Membership, conducted a meeting in Berlin, on the 24th of October, 1970. At which time, an amendment to the constitution better known as the MAGNA CARTA, introduced two English-speaking Grand Lodges in Germany, known as the Grand Land lodge of British Freemasons (GLL - BFM) and the American Canadian Grand lodge (ACGL). These two new additions brought the total to five, and these five Grand Lodges are all subordinate units to the UNITED GRAND LODGES OF GERMANY (VGLvD). The adoption of the MAGNA CARTA as the Constitution identified the position of Freemasonry in Germany. It was drawn up to effect a structural unification of scattered Masonic Systems in Germany. The MAGNA CARTA sought and received recognition from other Masonic Jurisdictions. The MAGNA CARTA clearly indicates that the subordinate Grand Lodges are autonomous. Each subordinate Grand Lodge governs its own affairs. The MAGNA CARTA also states there will be one Grand Master and two Deputies for a period of three years. The Deputy Grand Masters are identified as the Grand Treasurer and the Grand Secretary. The Grand Master will serve for one year, and then become one of the Deputies. This rotation is for a three year period only, and then three new members are elected to serve in this capacity as so previously stated. There are no Grand Wardens in the Grand Lodge bodies, although, there are Wardens in local lodges, together with a Secretary and a Treasurer. The Annual Communication of the Grand Lodge is held in October and is announced by the Grand Master. Each Lodge is entitled to one vote, and that vote is usually exercised by the Master of the lodge, or in his absence, one of the Wardens. A proxy may be appointed to represent the Lodge, subject to specific rules. The legislative function has been delegated to the SENATE, which is the law, and the legislative body, and also delegates the rules for the regular convening of the Annual Communication. Masonic unity has always traveled a long hard road, but, with mutual understanding and respect for others, closer personal contact and sharing of the common necessities of life, I am convinced that social and Masonic intercourse in Germany, will lead to recognition by all, of a United Grand Lodge of Germany.

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Unusual Lodge Bibles

No. 3

Palestine Lodge No. 151, A.F. & A.M.

Denver, Colorado

by Harold V. B. Voorhis, F.P.S.

The "Breeches" Bible owned by this Lodge has a printed date of 1599 and was, according to the title page, printed in London, England. The Bible from which it was copied is known as the "Breeches" version. It was printed in Geneva, Switzerland by Rowland Hall in 1560. Known as the first Geneva Bible, altho it was compiled by English exiles. They copied Genesis 111-7 of the Wyclif Manuscript Bible of 1380-84, in which it came out "and made themselves breeches" instead of "aprons.'

The present Bible covers both Testaments without the Apocrypha. It was presented to the Lodge by Rees C. Vidler, a former member of Georgetown Lodge No. 48 of Georgetown, Colorado. The presentation was made by George Sanford Holmes, P.M. on behalf of Brother Vidler at a Special Communication at the Masonic Temple on December 29, 1921. Nothing is known of its genealogy because Brother Vidler passed away before it was determined who had owned the Bible previously. Except for a few pages at the end of the book it is a good copy.

The Lodge used the Bible on which to obligate each brother in passing to the Fellowcraft Degree until April 23, 1931, when the lodge voted to change this to only the Master Mason Degree obligation.

Durward A. Schackelford, Secretary

(who supplied data for story)

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Charleston Lost - Isaac Hayne Martyred

by Claire M. McCall

ARTICLE XXXVIII

A preface to this installment of our Bicentennial Series may be found on page 29 of the Philalethes Magazine for April 1976 - Editor

After defeat at Sullivan's Island, of the powerful British fleet and army under command of Admiral Peter Parker, Sir Henry Clinton and Major General, the Earl Charles Cornwallis, tile metropolis of the Southern States, Charleston, was little disturbed by British forces until December 1778 when General Clinton, then in supreme command at New York, sent a small army and fleet against Savannah. Another force under Maj. General Augustine Prevost* was to march overland against Savanah from St. Augustine, in Florida, in another expedition to retake the South.

On January 6, 1779, Gen. Prevost marched into Savannah, and the long drawn-out campaigns to clear the upcountry for the British started. Maneuvers towards gaining possession of Charleston also began. Carolina had been involved in a condition of near civil war, as the Tories were very numerous in the State. In addition to the Scotch, many of whom followed the guidance of Allen and Flora MacDonald (who had arrived in America in 1773), especially in North Carolina and border South Carolina, there were the German and Swiss Americans. They had been induced by one means or another, to leave the various principalities of German Europe for America in earlier days. In many cases they still used their native language in their rural communities, especially in the so-called "Dutch Forks" between the Saluda and Broad Rivers, which commingle their waters at the fall line and bluffs near where tile victorious patriots of Carolina later founded their state city, Columbia. These people had no quarrel with King George of Hanover and England. They doubtless felt still a strong attachment to the old country of Saxe-Coburg & Gotha, Mecklenburg, Anspach, Hanover and the Rhineland. It can be said that from among the Scots and the Germans many can be cited who favored one or the other side, leading to a disturbed civil condition. It was a personal choice, wavering with the tides of sentiment and armed successes.

So he the interim between '76 and '79 guerrilla and partisan warfare disturbed the up-country. However, in Charleston things were not so disturbed, though there were many Tories among citizens there.

In this period the famous guerrilla commanders, Marion, Sumter, Pickens, and more than a score of other patriots, such as the Laurens, senior* and his son, developed their determination and their policy with regard to future relationship with the crown. Famous and near legendary names such as the "Swampfox," and the "Gamecock," developed and became popular in this period, and later became nicknames of renown.

At the urging of General Washington*, when it became known that an expedition was on the way, Congress directed Major General Benjamin Lincoln* to take overall command in the South, and to coordinate the efforts of all sectors of the patriot cause. In the fall of 1778, General Lincoln was making the effort to enlarge his forces for defense of the area.

Tory partisans had been greatly encouraged, by the success of the English at Savannah, and by the presence of strong forces in Augusta. It can be safely concluded that the countryside beyond the environs of Charleston was in a veritable uproar. Many are the dramatic and tragic stories to be related of the inhumanity of man toward man, in those destructive times in the State.

To take patriot pressure off the upcountry Prevost tried a campaign out of Savannah towards Charleston, and almost succeeded in getting loyalists to turn over the City to him, but Moultrie and Rutledge kept firm their hold on the town in the absence of General Lincoln, campaigning against the British towards Augusta. The result of the situation was that Prevost returned to Savannah, and guerrilla warfare continued generally.

Governor Rutledge and General Moultrie, in the illness of General Lincoln, invited Admiral Comte d'Fstaing* of the French West Indies to assist in an expedition to retake Savamiall. I his was an expedition that tried hard (two famous and heroic names dominate our memory of it, Count Pulaski and Sergeant Jasper,) but it was unsuccessful. Siege operations began on September 23, 1779 and after a bitter struggle was raised on October 18th and d'Estaing departed for the West Indies.

This strong base in Savannah, Georgia, encouraged General Clinton in New York to continue in his plans to make a big thing out of the southern expedition, as a place where he might best expect a victory. He had plenty of difficulties facing him in the northern states, but he felt strong enough to depart from New York, just after Christmas in 1779, General Cornwallis and 8500 of his best men, transported by a very powerful fleet under Admiral Arbuthnot, General Knyphausen, a Hessian officer, was left in command at New York.

This fleet was struck by winter storms and scattered all about the Western Atlantic, one vessel being blown as far as the Irish coast. Eventually they reassembled at the Savannah River mouth in February 1780.

As soon as they could collect their thoughts, refit and consolidate, this expedition left the Savannah River and landed its men on John's Island, South of Charleston.

The fortifications at Sullivan's Island (Ft. Moultrie), and across the harbor mouth, had been neglected by the patriots, and was in very bad repair. By superhuman effort, assisted by the slow advance of Clinton's men from John's Island, they were able to make some needed repair.

The harbor forts however, were no obstacle, this time, to the invaders, and the fleet sailed right on into the Charleston harbor, while the land army of invaders began arriving at the Ashley River. Governor Rutledge and his Council, departed for the interior, for the effective conduct of their function in governing the State, though Lt. Gov. Christopher Gadsden, remained in the City.

Both sides had received reinforcement as the campaign approached the climax. Among these was Lord Rawdon* and 2500 men from New York for the British. General Washington sent all the Virginia and North Carolina Continentals at his command to General Lincoln.

It can now be seen that if was a bad decision for General Lincoln to allow his some 6000 men to be bottled up within the City, against the 10,000 Redcoats plus some 5000 in the fleet. But he thought that he could withdraw, using the Cooper River on his flank. However, Clinton quickly cut the Cooper River communications, in which action the infamous cavalryman, Col. Carleton, got his first considerable workouts in American guerrilla tactics.

Divided counsel among the Americans prevented decisive action on evacuation until too late, and a close seige of the City was clamped in place, "within shorts," as a Dutch friend used to pronounce it.

The British threat to the City began to develop in March, 1780 by the appearance of British forces from John's Island Northward of the City, but there appeals to have been little bombardment as the Americans, able to see their fate approaching, debated the situation. The forts in the area gave way and the investment from the waterfront and from Charleston Neck to the North pressed closer and closer.

On April 21st the American commander first approached the British to negotiate terms. Attempts at sortie had demonstrated the hopelessness of the situation. The British pressed their seige works ever closer from the north, and were soon within musket shot range.

On May 9th, General Lincoln rejected the British terms, and a night of bombardment ensued. The city was sufficiently shaken about the heads of the bellicose individuals among the patriots, who soon cast off their spirit of contention. They petitioned General Lincoln to accept the terms, and the siege was lifted.

It was May the 12th that the Continentals marched out, with their colors cased and their drums beating a Turkish march. These were so few, some 2500 only, that generous praise for their effort in holding against the trenches North of the City was audible among the British. Militia to the number of some 2000 also surrendered, while a great store of war materiel fell into the hands of the British.

The loss of Charleston was a most serious defeat for the patriot cause, and it led to some two years of misery, generally, inflicted by the groups of guerrillas in the State. The City was held tight by enemy forces under General Rawdon until the end of the war, and the capitulation of all British forces in America.

In December 1782, the British forces evacuated the town filing aboard some 300 ships at anchor in the harbor. A glorious sight in the eyes of the patriots and feelingly reported by General Moultrie in the words, "It was a grand and pleasing sight . . ."

Very dramatic are the many stories that have been told of the period when Charleston was in the hands of the invaders. At once, General Clinton started General Cornwallis on his journey upcountry. His first expedition was to take possession of Camden, in the Wateree and Catawba country, some 90 miles inland.

In numerous fierce encounters, both victories and defeats, the Swampfox and the Gamecock endured and kept the field, always making things look doubtful for the Redcoats. A notable battle at Kindles Mountain near the North Carolina fine not far from present day Charlotte, was a great victory for a nondescript force of mountain men and patriots, rather spontaneously gathered and united. It resulted in the capture of a 1200 man force, mostly tory militia from New Jersey under Col. Ferguson, on October 7th, 1780.

And another battle on January 17, 1781 at Cowpens near Spartanburg, South Carolina resulted in a serious lesson in American tactics being given to Col Banastre Tarleton by General Daniel Morgan, a veteran of Canada under Montgomery, and of Saratoga, under Gates, Schuyler and Herkimer*, with support by his crack riflemen. Tarleton lost there his medium sized army. 'Twas a glorious victory won by superior tactics.

After these engagements, General Cornwallis marched north from Camden across North Carolina, dogged all the while by Gen. Nathanael Greene, then in command in the Carolinas, to the kismet of his hegira at Yorktown.

In Charleston, while under British control, many dramatic and tragic events occurred. The most tragic of these, in the mind of the writer, once engaged in research of Masonic brethren of early days, was that of Col. Isaac Hayne, a militia officer of quasi civilian class, ability and fortune or luck.

This Colonel Isaac Hayne, was of a very large Carolina family, holding plantations in the parishes near Charleston, especially St. Paul, and with many relatives and a home in the City. He was the father of William Edward Hayne, his last born (together with twin sister, Mary, 1776) who is found on record (luckily saved from destruction in the Confederate War) on the rolls of Richland Lodge #39, AFM at Columbia, as "Past Master," in 1824.

Colonel Hayne was the uncle of that United States Senator, Robert Y. Hayne who debated, in later decades, the relative virtue and importance to citizens, of a State government, vis a vis the Federal government, usually referred to as the nullification question. A sister of Robert Y. Hayne, Eliz P. Wayne, became the second wife of William Edward Hayne, our Masonic brother.

Colonel Hayne was a militia officer, which is to say that his batallions were banded and disbanded from time to time as circumstances required, and he was among those prisoners surrendering at the fall of Charleston in May 1780. As was the case with hundreds of other Carolinians, he had pledged loyalty to the Crown, (in his case in order to be with his wife and young family.), on the basis that they would not have to bear arms against their fellow citizens. Thus he was in effect a parolee in the early months of the occupation of Charleston.

For those who grew up elsewhere in the country, the history of the American Revolution seldom is taught to consider the War in Carolina as much as the actions in New York and the North, where events were more influential in the overall picture, and where the Continental Congress sat.

So it is not surprising if one is not as aware of dramatic events in the South, as he might be, of say, the hanging of Nathan Hale, or the defection of Benedict Arnold*, both Yankees of Connecticut. Or for that matter as he might be, of Paul Revere* or Israel Putnam*, or others, storied by the New England authors.

William Gilmore Simms, of Carolina, did much to remedy this situation, but it is still a bit out of balance. If Cornwallis had arranged to get himself caught at, say, Wilmington, North Carolina, instead of Yorktown, perhaps the South would have been seen in a wider focus, in the great struggle for Independence.

Being pressed by British officers in Charleston to assist their side in doubtful struggle underway in Carolina, Colonel Wayne, as did others, felt that their parole was violated by their captor, and he took an opportunity to forsake the city, take to the field, and assist General Marion, the "Swampfox."

Being recaptured in a small skirmish, not far from the City, when pursued by loyalists, Colonel Wayne was carried into the City and confined in the "Provost," now the Old Exchange Building. There he was charged with "being under arms and raising a regiment though he had become a subject . . ." A very grievous charge in time of war.

The British had become very disappointed in that so few Carolinians would really support them, and their fortunes seemed to be on the way to becoming desperate. So they were weighing the proposal to make a shining example at a good opportunity to discourage those who might defect from a more supportive, or at least a perfectly neutral, course.

The court martial, then, took the course of condemning Colonel Wayne to death on the gallows. Charlestonians, and others, too, including many among the Royalists, felt this a too harsh judgment of their friend, their neighbor, their fellow Carolinian, and did their utmost to protest and sway the mind of Gen. Rawdon, then in command of the City.

But Rawdon was an acquaintance of Major John Andre. It can be said that he was an admirer of Andre, and had taken very poorly the hanging of Andre in New York, on the occasion of his conspiracy with Benedict Arnold to surrender West Point and its fortifications on the Hudson.

To every appeal on behalf of Col. Hayne, Rawdon would mutter, "remember Andre." Or to every written appeal he would respond by scrawling across the paper - "Andre".

The sister-in-law of the Colonel. Mrs. Arthur Perroncau, dressed the little son, William Edward Flayne, then (in 1781) five years, all in black and went to Rawdoll's quarters, where the little boy, as instructed, appealed on his knees to the officer to spare his father. All to no avail .

Even William Bull, acting royal governor, though sick, had himself carried to Rawelon in a litter, that he might interview the officer on the severity of the sentence.

On July 29, 1781, Col. Wayne had been informed, in the dungeon, that he was condemned to death. Although one can feel it in the mind of the convicted, that the severity of the sentence, being so unusual, among these English speaking combatants, would not be carried out, still we are horror struck with his momentary hesitation upon being marched out of the "Provost," on August 4th through the streets of his City. There among his friends and acquaintances, he saw the scaffold ahead, and first realized the inevitable.

The story goes that then a friend leaned near to encourage him to demonstrate how a courageous American could die for his cause, he said, "I will endeavor to do so."

The execution failed completely of its purpose to discourage the rebel movement among the colonials. Rather it became a "cause celebre", and did more in the opposite direction than could have been expected.

It also became a matter of consideration in Parliament, where the House of Lords moved to censure Lord Rawdon for the act, which proposal, however, was defeated when it came to a vote.

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A Ritualistic Mind’s Eye View of a Master Mason

by Walter E. Heller, M.P.S.

It may well be from the time a man first entered into the mysteries of our Masonic Craft and as he passed through the various degrees and finally was so raised to the sublime degree of Master Mason, that he, in his thoughts, did envision that a mental figure of a Master Mason could be assembled by using all of the signs and symbols therein.

He may well have envisioned that the various parts of the body of man as he was so taught in the lodge would take on these very same symbols as their immediate parts. Through this vision he could contemplate each and every meaning and better understand their true teachings.

By doing some research and study in a Masonic library he may have conceived a mental picture of a figure in his mind in the following manner.

Feet - Starting at the feet realizing the fact that as he himself had knelt at tile Altar of Masonry with his feet bared, taking on the significance of it being a Holy place and showing his personal reverence to God.

Legs - His thoughts would next turn to the legs of the figure, perhaps seeing them in the form of the compasses. Extending down from the navel area to the feet. Starting at the navel area because at this point man is severed from the body of woman and is then left to learn from precept and example tile way to live life. More important how to keep his passions within due bounds with all mankind.

Knees - The knees, the bending of which has in all ages been considered as an act of reverence towards one's God. Solomon himself placed himself in this position as he prayed at the consecration of the Temple. All Masons are taught to revere God at our Altar on bended knee.

Sex - The sex undoubtedly would be male as it is an unquestionable landmark in Masonry and is a pre-requisite to initiation.

Posture - The posture would be upright, and would remind him of his relationship with the celestial powers and that he is endowed with some of the attributes of Divinity and with a life which will endure forever. He is admonished thereby that he should live in a manner worthy of so illustrious an origin and so glorious a destiny.

Left Side - In the symbolism of Masonry, the first degree is represented by the left side. Which is to indicate as the left side of the body is the weaker part, so is the Entered Apprentice’s degree the weakest part of Masonry. l his doctrine, that the left side is the weaker side of the body, is very ancient.

Right Side - The right side has always been considered the place of honor, and the scriptures abound in passages illustrative of this idea, as in Matt. XXV, 33-4: "And shall he set the sheep on his right hand, but the goats on the left. Then shall the King say to those on his right hand, Come ye blessed of my Father."

Back - From the back an important lesson is derived, that Masons are duty bound to support one another when called upon and personal consequences allow.

Spine - "Or the silver cord be loosed," referring to the spinal column or the spiritual marrow of the body.

Breast - Of the breast we learn it to be a most sacred place of the body. Not only for the fact that the heart is contained therein, but that we are admonished to keep the secrets of Masonry within the breast except from him or them to whom of right they may belong.

Heart - An applicant in Masonry must first be prepared in his heart because: so that as man's heart is, so will his life be: if his heart be kept clean and pure, his life cannot be wicked and vicious; but if his heart be wicked and vicious his life cannot be clean and pure.

Head - The head may be represented by the circle with a point therein, reminding him of his dedication to Masonry and his lodge and also to honor the two patron Saints to which Masonry alludes.

Brain - The point being the brain or Golden Bowl of the individual Brother, and wherein all of the teachings of Masonry are stored and from where his own personal direction animates towards Masons and all mankind.

Arms - The keepers of the house are the arms, shoulders and hands, and he may envision them in the shape of the square, ever remembering that, our actions though so motivated by the brain are often accomplished through the shoulders, arms and by the hands.

Right Hand - The right hand has in all ages been deemed an important symbol to represent the virtue of fidelity. It is thus apparent that the use of the right hand as a token of sincerity and a pledge of fidelity, is as ancient as it is universal; a fact which will account for the important station which it occupies among the symbols of Freemasonry.

Left Hand - Certainly to the Mason, the hand is most important as the symbol of that mystical intelligence by which one Mason knows another in the darkness as well as in the light. They are sometimes shown covered with while gloves in token of innocence. Among the ancients the left hand was a symbol of equity and justice .

Eyes - The windows are the eyes, through which as he proceeds in his Masonic life he may perceive all of the beauty therein.

Beauty - The Freemason is a true admirer of all the liberal arts and sciences and contemplates their meaning in his earthly life.

Mouth - The streets are the mouth and through which all nourishment is taken. In which is housed the tongue.

Teeth - The bone box is the teeth and kept locked in the presence of the profane, may be opened at the right time with the key.

Tongue - The tongue is the key to the bone box, and unlocks it when the voice is sure to be heard by those to whom it wishes to address.

Voice - The sound of the grinding is the human voice by which we express our wants and needs and convey our thoughts to others.

Lips - The doors are the lips, which like the right hand is always used to sanctify our reverence to our God by our kissing of tile Great Light of Masonry.

Ears - The daughters of music are the ears, through which we receive the sounds of the teachings of others and enjoy the agreeable charms of music.

Character - The character of a man that would become a Mason must undergo the strictest scrutiny. He must be a man of strict morality; he must be humane, benevolent and charitable to his fellow creatures, he must be no railer against religion, he must be a lover of decency and order; he must be strictly honest, industrious, and upright in all his conduct.

Virtue - The all seeing eye, would take its place above the figure and would represent the virtue of a Mason. In all ages it has been the object of Freemasonry, not only to inform the minds of its members, by instructing them in the sciences and useful arts, but to better their hearts, by enforcing the precepts of religion and morality. In the course of the ceremonies of initiation, brotherly love, loyalty, and other virtues are inculcated in hieroglyphic symbols, and the candidate is often reminded that there is an eye above, which observeth the workings of his heart, and is ever fixed upon the thoughts and actions of men.

Life - Lastly he would contemplate the Level as a symbol of life. For as man knows of the date of his birth, and as he travels on that level of time, squaring his actions by the square of virtue, no man can predict the coming of the end of his journey.

REFERENCE:

"Remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall box themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, and the doors shall be shut in the streets; when the sound of the grinding is low, and Me shall rise up at the voice of the bird, and all the daughters of music shall be brought low; also, when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and mourners go about the streets; or ever the silver cord be loosed, or the golden bowl broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern." "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it."

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Religious Renewal

Its Impact on Freemasonry

by Dr. Forrest Haggard, F.P.S.

INTRODUCTION:

A RECENT ISSUE of the Kansas City Times carried this sentence in the obituary column:

"Mr. X was a member of Rotary, a 32d Mason, and a member of Holy Cross Roman Catholic Church-."

We all rejoice in what seems to be a return of honesty and freedom in fraternal/religious relationships. Masonry has never discriminated by "reason of faith," as long as the Universality of trust in a Supreme Being is maintained. Freemasonry is so constructed as to never be involved in political or religious controversy. But there is "involvement" today and it is an ever widening circle of involvement between Organized Religion and the Craft. In some areas it means a great deal of co-operation and non-competition for time and energies of the same membership. In others it means the use of traditional holy days for Masonic work (such as the increasing use of Sundays by the Scottish Rite for their one day reunions) and the resultant visible competition for the time and energies of the same membership. But the "involvement" is increasing Before investigating our present situation, let us recall another time in our history. An era which Al Cerza calls "the storm" (pg. 28, Anti-Masonry); and for which he gives a setting and full report in that comprehensive volume. May I refresh your memory that in the early 1800's, Masonry came under attack from almost every side. Hundreds of Lodges were closed and some Grand lodges suspended operations. The period thru 1875 was filled with tracts, sermons, and speeches against secret societies in general, and Freemasonry in particular. In 1821 the Pittsburgh Synod of the Presbyterian Church condemned Freemasonry as being unfit for Christians; in 1823 the General Methodist Conference forbid Clergy in Pennsylvania from becoming Masons and in 1868 the National Association of Christians (opposed to secret societies) came into formal existence.

Man and Masonry:

ALSO, I SHOULD remind you of the parallelism between Freemasonry and Organized Religion as they meet in man. (The Church and the Lodge as They Meet in The Man by Haggard.) We (Freemasonry and Organized Religion) depend on the same type of man for membership and leadership J. Russell Hale (Lutheran Theological Seminary, Gettysburg, Pa. Seminary Press) surveyed some eighty million Americans who are "anti-organized religionists" and listed them in ten basic categories, which included: Anti-institutionalists, happy hedonists, nomads, true un-believers, and organization burn-outs; now, I seriously doubt if we have many candidates for the mysteries among the male population of these millions.

We are linked in the personality of the man involved! Al Cerza reviewed "A Biography of Jonathan Blanchard " and observed that: "Blanchard, a Clergyman of ability and unbounding energy, - high principled, with good personal habits - was stern, uncompromising. In early life he developed hatred for secret societies, and that became one of the big passions of his life. His daughter married Ezra A. Cook, who established the firm that still sells expose's of fraternal societies." (Eleventh Annual Proceedings Midwest Conference on Masonic Education, pg. 125.)

Some of those "against" us understand us better than we understand ourselves. It is not that they do not understand, they simply do not agree! Recently a Missouri Lodge received a letter from a petitioner asking to withdraw, stating: "I am a Christian and therefore, see no need for indulging in heathen rituals or wasting time and effort in vain. The avowed purpose of Masonry is to establish a world brotherhood, a world brotherhood that is not Christian. A man, to be a Mason, must profess to believe in God, but nothing is said to him or by him about Christ. Thus it is that Jews, Mohammedan's, Buddhists, and every other believer in the existence of God - can be a Mason." (The Freemason, Spring-Summer 1974). That letter carries a great deal more luggage than simply disagreement, and I will touch upon those areas later. But it is certainly within the man that conflict and/or cooperation between Freemasonry and Organized Religion exist .

A New Dimension To An Old Situation:

THERE IS HOWEVER, another force that may have escaped our close attention and is one factor which may, in the future, prove to be of the utmost importance. Just previous to the "Anti-Masonic" period there existed a state of religious renewal unparallelled in the world up to that time. The "storm" was created not only by "organized religion" and by conflicts with the human personality, but also by gathering forces of which the religious/cultural climate was most provocative; and it is these forces to which I call your attention.

Among the dominant factors in American History was the zealous religious fervor that helped our colonization. This upsurge of religious zeal was very evident in England and on the continent. The "Great Awakening," as it was called, came into being in America about 1740 and echoed for more than half a century up and down the middle and southern east-seaboard colonies. Then came the "Great Western Revival," a tidal wave of religious interest and excitement that began about 1800, and is termed, by religious historians, as "an epidemic of religious excitement." My point is that there is more than just a casual parallel between the pendulum swing to high interest and revival ill religion and the following hostility that broke out in what we call the period of "AntiMasonry." This great pulsation of religious fervor ebbs and tides throughout history and if it affects Freemasonry, as I feel it does, then we need particularly to be aware of what is happening in today's religious world.

Current Religious Renewal Continued

THE RISING TIDE of growth today in Christian faith is not only an unprecedented religious revival in the United States but is world wide. It matches and exceeds that of the late 18th century and has the added factor of instant communication and modern technology of the mass media.

It is a decade old now and shows no signs of abatement. It has been called, by some present leaders of main line Protestantism, a "passing fad": but it is far more in the nature of a trend. Of the two hundred and eighteen million citizens of the U.S.A. there are conservative estimates that over fifty million are now actively engaged in Renewal Groups (Evangelical, Fundamental, Pentecostal, Charismatic). These groups rival Roman Catholics (estimated at 50 million adherents in USA) in size. And it is estimated that in 1976 there were two and one half million Catholics actively involved in these same Renewal Religious activities. In 1974 a documented article stated that 10% of pastors of mainline Protestant Churches and 12% of the Roman Catholic Priests had changed to the Religious Renewal Movement (Christianity Today, Oct. 25, 1974). Today, that number has been estimated to have tripled.

These folks in the Renewal Movement are not limited demographically. It is true that this movement is more evident in some segments of our society than others, but it is no longer only young people, nor the "Bible Belt", nor the "Pentecostal nor the "blue collar" workers. This so-called phenomenon is not confined to any certain race, nor culture, nor continent. It has swept across Europe and is spreading like a wild fire in the Third World. Time Magazine (Cover Story, Dec. 26, 1977) feature article was titled "The Evangelicals New Empire of Faith," and stated: "All across the country, and indeed the world, that old time religion is being recycled with ever increasing zeal. The article reviews the religious awakening of the 1700's and quotes Rice University sociologist, Wm. Martin, as saying, 'The Evangelicals have become the most active and vital aspect of religion today.'

During the same period of time that this movement was gathering strength, some other events have happened that ought to cause us both alarm and hope: For example; the Protestant establishment has declined. Four mainline denominations: United Methodist, United Presbyterian, United Church of Christ, and Episcopal have suffered a net loss of almost three million members. My own denomination (Disciples of Christ) has experienced a continual and severe loss of net membership. And yet, during the same period of time, according to a nation wide poll of High School Seniors (who are among the nation's 317,000 high achievers, featured in the 1976-77 Who's Who Among American High School Students) THE YOUTH OF TODAY SHOW A NEW CONSISTENCY OF PREFERENCE FOR TRADITIONAL FAMILY LIFE AND PERSONAL RELIGIOUS EXPERIENCE. Some 80% prefer a traditional marriage and 88% said they have not and will not use drugs. "There was," the article stated, "a strong preference for activity in organized religion with a swing towards conservative life styles and attitudes" (The Disciple, Jan. 15, 1978).

Recently the 1977 Charismatic Conference was held in Kansas City, and attracted 40,000 paid delegates from out of the City, and consistently filled the 79,000 seat Arrowhead Stadium. Later, at an International Convention of a mainline Protestant body in that same City, a visiting Bishop took a swing at the Charismatic renewal group, calling it a passing fancy with no relevance to the reality of today's world. He was taken to task, not by the religious leaders of that denomination, (who agreed with his observation) but by the nonreligious newspaper reporters of the area, who reminded him of his blindness to a powerful surging force that is sweeping not only North America, but is being felt in almost every nation on this planet. Since I believe most, but not all, leaders of organized groups of Freemasons to be fairly consistent with thought patterns, age, and social reactions of the leaders of organized religion; I fear that Freemasonry may not comprehend what might be a "gathering storm.'

Evidences of Religious Cultural Impact:

KEEPING IN MIND all that I have said, about Masonry and Religion, in either conflict or cooperation, meeting in the personality of each individual man, let us examine what is happening in the arena where the Craft and Religion meet head on. The basic idea that Masonry is a form of organized religion (as opposed to Freemasonry in a pureform) is held by many of the Craft and therefore, they feel obligated to defend Freemasonry when it is attacked as a religious body. They "take the bait" and get deeper into the trap. "One of the basic criticisms - concerning Masonry is the fact that Masonry, by its Universality, in a negative sense undermines Christianity Any religion which is based on spreading the word could make the same criticism." (Suesens; Fifteenth Annual Midwest Conference on Masonic Education, Proceedings). The more determined the religious faith and the more zealous its adherent, the more formidable the opponent seems to become and the fiercer the attack. Lodges are under more and more pressure today to become "religious" and prove they are "O.K."

Dwight Smith once called me a "weary Grand Master" (Indiana Freemason, July, 1976). He was correct in both his observations and understanding of the situation. I was weary of the large number of inquiries, by Lodges, asking if "it is proper for a "non-Christian" to be accepted into Freemasonry?" Or, they asked, "is it lawful for a petitioner to use anything except the Holy Bible on the altar for the obligation?" The use of Christian symbols proliferated in Lodge Malls. I ruled they were out or order "except when . . ." (Proceedings Grand Lodge, Kansas, 1975).

Visiting a large and fine lodge in my State (but bordering a sister jurisdiction) I was "amazed" when the Master, after opening the Lodge, led in the Pledge of Allegiance to the Christian Flag there is no official ''Christian Flag"). I made inquiry if that were done especially in my behalf. He replied in the negative, but stated that they had never failed to open Lodge without so doing in the past two years, ever since one of the members had been "saved" and was interested in getting his "preacher to become a member." The pressure, from the outside, is getting greater; pressure to conform to the "right" brand of faith, to "pray in the name of Jesus"; to exhibit symbols and pictures that "prove" we are 'all right.'

There is, it seems to me, a direct relationship between the rise in religious fervor of a community and the pressure exerted upon a Lodge to conform. Along with that pressure is the rise of "hostility" against secret societies Let us not feel secure if Roman Catholics and mainline Protestants seem to be not only comfortable, but condescending to us. They, as organized structures are not involved in the great Renewal that is marching across our lands.

However, it is not the pressure from the outside that concerns me. It has not, nor cannot, in my opinion, destroy nor permanently damage the fabric of our being. The tide of "adversity" can and may be one of the finest things that has ever happened to Masonry. I am not afraid of the outside pressure. I am, however, deeply concerned by the lack of stability and basic knowledge inside the structure. The lack of inner strength and understands causes the destruction.

All of this has been well spoken, (but the Craft has not understood, indeed, ever heard) by Brother Smith in his two booklets (Whither Are We Traveling and Why This Confusion in the Temple).

What many knowledgeable Masons call "gimmicks" or "the prescriptions of the Masonic Medicine Men" (Why Confusion in the Temple, pg. 4) are prevalent among us. Lodge after Lodge (and Grand Lodge after Grand Lodge, as I understood them in their Anneal Communications) see Masonry's hope in its changing into a civic club, a veterans or community organization, or a "fun" retreat for "middle aged revolutionaries."

The pressure from the outside is increasing and will continue to increase at an ever accelerating rate, and we may be too late to take even emergency steps to remedy the lack of purpose and knowledge on the inside. Let me illustrate: Serving as General Grand Chaplain in the international arm of an appendant body I am responsible for its religious services. With the full understanding, and knowledgeable support and encouragement of my superior officer, we moved to have, for the first time in my knowledge, a non-Christian worship service for this group of Masons, who encompass a multiplicity of religious viewpoints and faiths. My action produced a crisis. Let me quote from letters: "You have betrayed your calling as a minister of the gospel"; "You are destroying the unity of Freemasonry"; "When I joined the Masons thirty years ago, I was told that I was becoming a member of the Christian Rite of Masonry"; "Masonry is basically Christian"; "In today's return to the true faith, I could no longer defend my position as a Christian if you persist in such a 'Universal Religious Service'. "

I responded as follows: "historically, factually, currently; Freemasonry is, for the majority part, Universal in nature. That battle was fought long ago." "I am well aware of the areas (particular and general) where Freemasonry is only open to those of the "Christian faith.'' "I feel the force of your personal emotions, but I will not deviate from my stance, unless you can prove me wrong. Nor will l allow any personal intimidation (theologically speaking) for as World President of the Churches of Christ (Christian Church/Disciples of Christ) I have received all the Oak that it is possible for any clergyman to have received about being a Christian and a Freemason." "York Rite Masonry is not 'basically Christian' and the burden of proof is upon you, not upon me. I await your reply.

It is difficult today, with the constant changing of the guard and the lifting up on the "honor of being a Grand Master" and the huge amount of time spent in restructuring, personal travel, for any but a few to spend time in a real study of changing patterns of our culture, or shifting population trends*, or economic, social, and cultural role changes or advances in science and technology; much less in the more important and more difficult areas of our purposes and platform in Freemasonry as Freemasons. But such is the key to our existence.

*(Feature article. Special report in Business week. 2/20/78, McGraw Hill, N.Y. pg. 64, states: "Most obvious change is that U.S. population is growing older. In the next 12 years (1978-1990) most rapidly increasing element of population will be 25-44 years old. Its numbers will jump by 35% from 58 million today to 78 million in 1990")

Among things I had determined to do it I became Grand Master in my jurisdiction, was to find out why our official Monitor still contained, in the lectures of the Entered Apprentice Degree the language (under heading of Ornaments - Blazing Star): "and the Blazing Star, in the center is commemorative of the star which appeared to guide the wise men of the East to the place of our Saviour's Nativity." The language was to me, in plain violation of the usages and customs of Free and Accepted Masons, and therefore, could not be upheld in light of the obligation I would be required to take as Grand Master. I made a careful and concentrated study of the matter and determined that our Kansas Masonic forefathers had not included those words in our official and original work. They had, in fact, been added at a later date. I found the Grand Master (and his officers) under whom it had been added. I chose not to discuss the past history of a Grand Master's attempt to put his fervent Christian faith into Freemasonry, but proceeded on the basic merit of the Universality of Freemasonry to change the Monitor. I succeeded, but not without a bitter fight led by a very few. It was gratifying for me to know that, although my decision was not supported unanimously, it was by a required majority (actually by over two thirds).* My point here, however, is the nature of the opposition. What I have to quote is not in jest, nor was it said in jest; it was said in all earnestness and faith, and that makes it all the more dangerous. This brother said to me, concerning the above deleted section from the Monitor: "King Solomon wrote those words with his own hand and, by God, you have no authority to change them!"

*(This same issue was raised in March 1979 in Annual Communication A.F.&A.M., Kansas my decision was again supported but by an almost unanimous vote!)

His adherence to the Masonic legend, as he interpreted it his long years of good service to the Craft; his assumption that his interpretation of the ritual must be correct and the affirming of that assumption by his appointment to a position of power and authority; coupled with his adherence to a fundamental evangelical religious group; all combined to make him the enemy." Not an "enemy" in the sense of his opposition to the Craft. God forbid; for his allegiance to Freemasonry, as he understands it, is absolute; but an "enemy" in the sense of his lack of understanding of our basic truths. This rigidity, aligned with ignorance, is not only appalling, it is frightening, and it cannot withstand pressure from the outside.

SOLUTIONS:

THERE ARE ORGANIZED efforts to meet the outside pressures of religious groups. The Grand Lodge of Wisconsin instituted a very effective program of "Masonic-Clergy Meetings." They were carefully planned, conducted and followed through; and I am glad to say, used, as the point of balance, the volume, "The Clergy and the Craft." They have officially said: "Toward whom do we particularly address ourselves in the attempt to improve the image of Masonry to the world at large?-: Perhaps, more important than any other, the clergy of all denominations and faiths." To that end, Wisconsin Grand Lodge has conducted "Masonic Clergy Meetings" with the result that "it can be said with a great deal of certainty that a large measure of the antagonism and negative reaction by clergymen towards Masonry has been dispelled in Wisconsin during the last two years." (Proceedings; Midwest Conference on Masonic Education; Twenty Fifth and Twenty Sixth Annual): I feel it would be disastrous for Grand Lodge Masonic Education Committees to do what they always do, which is to take someone else's "success" and put it on without any real understanding of what made it "tick." Such Masonic Clergy Meetings can be helpful, but they could, also, be a total disaster.

If a "crisis" is actually a "dangerous opportunity," (as some claim the Chinese Characters for what that word really states) then we are at a critical period. We have much opportunity. The same growing personal needs that are attracting well oriented, well educated, and thoughtful men to the Renewal Groups are also, Ietting them look at Freemasonry and leading them to make inquiries.

Are we ready for these men? They are not interested in a shallow social activity; nor in a community service club. They are interested in honest self improvement and true fellowship with those with whom they enjoy a commonality of accepting basic fundamentals of ethics, morality, and world brotherhood.

We are brothers in a venture where we hold a particularly high responsibility. There is a storehouse of treasures given to us, not of gold and silver and jewels, but of moral, intellectual, and social virtues. All members of the Craft may partake of that storehouse, but we must return the same treasure to the storehouse or it will be depleted; we must share our treasures or they will evaporate. Our personal Craftsmanship is vitally necessary for the continual growth, maintenance, and beauty of our BUILDING. If the Building of Freemasonry is maintained, and used, as well as adorned, then it will not only withstand the outside storm; it will perform its intended function.

REFERENCES

Cerza, Alphonse, Anti-Masonry. Missouri Lodge of Research, 1962

Cerza, Alphonse. Let there Be Light. Masonic Service Association, April 15, 1954

Garrison, Winfred Ernest, DeGroot, Alfred T. The Disciples of Christ. A History, St. Louis, Mo. Christian Board of Publication, 1948

Haggard, Forrest D. The Clergy and the Craft. Transactions Missouri Lodge of Research, 1970

Hale. J. Russell, Bulletin, Lutheran Theological Seminary, Gettysburg, Pa. Seminary Press

Kucharsky, David, The Christian Upsurge. An Article The Christian Herald, Christian Herald Association, (February, 1978)

Latourette, Kenneth Scott, A History of Christianity. New York; Harper & Brothers, 1953

Manual, David. Like a Mighty River. (Charismatic Conference of 1977) Orleans, Mass. Rock Harbour Press. 1977

O’Connor, Edward D. The Pentecostal Movement in the catholic Church. Notre Dame. Ind. Ave Maria Press. 1971

----o----

Al Cerza Reviews Books Of Masonic Interest

The 1977 volume of the Missouri Lodge of Research has been published and bears the title "The Masonic Review of Bruce H. Hunt." Since 1962 Brother Hunt, F.P.S., has been reviewing the Proceedings of various Grand Lodges for the Grand Lodge of Missouri. A copy of his annual report has been mailed to each member of the Missouri Lodge of Research. Each annual report has been organized under subject headings. Everything which has appeared in the Proceedings is in one place in the report. Brother Earl K. Dille, M.P.S., has gone over these annual reviews carefully. He has selected those items that have interest relevance to the Craft today. l he material is presented in this volume under ten topic headings and makes this a volume that should be read by all Masons.

Available at $7.50 a volume from the Missouri Lodge of Research, P.O. Box 480, Fulton, Mo. 65251.

"The Story of Oklahoma Masonry," written by J. Fred Latham, M.P.S., is a carefully researched book, scholarly organized, and written in an easy-to-read style. The author gathered the facts over a period of forty years. He used ten years of his spare time in organizing the material and writing the book. It covers the years from the beginning of the Craft in the area until the year 1949 when the Grand lodge of Oklahoma celebrated its seventy-fifth anniversary. All important facts relating to the Craft in the state are covered. A special feature is the reproduction of many letters, resolutions, and reports making this book a source book of historical information for the Masonic student. The picture of each Grand Master is shown and a biographical sketch and a summary of the work done during his term of office is presented. Two features in this book add to its interest and to its value: The presentation of problems that arose from time to time and how they were solved with the application of Masonic law; plus the presentation of many unusual incidents. Under the first group came the question whether a petition should be accepted from a man who cannot read or write. A consideration of the purpose of the Craft and existing Masonic law made the Grand Master conclude that such a person is ineligible to become a Mason. Under the second group is the story of the man who joined a lodge in another state which was not chartered by a regular lodge. The Grand Master was asked if this person could affiliate with an Oklahoma Lodge. The Grand Master stated that he could do so under the mistaken belief that the lodge where the person had been made a Mason was regular. Later the Grand Master learned that the lodge was not regular, and the question arose how to terminate his membership. The Grand Master ruled that no trial was necessary under the circumstances and directed the Oklahoma Lodge to remove his name from the list of members and to publish his name as an imposter.

Available at $12.50 a copy from the Masonic Home Print Shop, Box 220, Guthrie, Oklahoma 73044.

Brother Albert L. Woody, F.P.S., formerly of Illinois and now living in the State of Washington, has called my attention to what he describes as a "fascinating little book" entitled "Cathedral," written by David Macaulay.

Available at $8.95 a copy from Houghton Mifflin Co., 2 Park St., Boston, Mass. 02107.

Phoenix Lodge No. 30, of Paris, France, is an English speaking research Lodge. Volume 8 of its Transactions, covering the year 1977, is available. It has the following papers: Thomas Dunckerley, A Remarkable Mason; Sixty-Two Years of Masonic dissent, covering the Ancient Grand Lodge of England, The Value of Tradition, a debate; The Legend of the Royal Ark Mariner Degree: Cosmic Painting and Masonic Symbolism; The Spanish Saga, the story of Masonic lodges in the military bases of Spain from 1959 to date; plus several other shorter items. We note with interest that two Members of our Society have contributed items to this volume of Transactions: William E. Parker, M.P.S., of Pennsylvania, and Otis V. Jones, M.P.S., of North Carolina.

The annual dues of the Lodge are $5.00. They entitle the member to a copy of the Transactions. Inquiries should be addressed to A.W. Barnett, Secretary, 65 Boulevard Bineau, 92200 Neuilly, France.

Brother Frederick G. Spiedel, M.P.S., has written a small but perceptive booklet entitled "The York Rite of Freemasonry - A History and Handbook." It was exhibited at the Denver Triennial meeting. A number were distributed at that time. It was well received. It is the kind of book that ought to be in the hands of each York Rite Mason. Because the book is sold at minimum cost, at this time it is available only through the Secretary-Recorders of York Rite Bodies.

For information regarding this fine book contact the author, P.O. Box 17661, Raleigh, N. C. 27619.

The Masonic Service Association, 8120 Fenton Street, Silver Spring, Maryland, has published three items of interest:

"Think-Tank For Junior Wardens" is designed primarily for reading by the new Junior Warden to assist him in becoming a successful lodge officer. The material can be of help to other officers as well. The emphasis is on the word "Think." It urges the new of finer to consider many basic elements of leadership and the various problems that confront the officers of our lodges such as: preparing programs, lodge attendance, presiding at meetings, etc. Available at seventy-five cents a copy.

In December, 1967 the Association published a Digest entitled "Allied Masonic Groups and Rites." This item has been up-dated as of April, 1978. In alphabetical order it presents briefly the history of each group, its purpose, qualifications for membership, degrees and honors conferred, its current chief officers, and address of the group. Available at $1.98 a copy.

Available free is a newly published list of currently available Digests with prices for each.

The recently published annual Proceedings of the Ohio Lodge of Research has an interesting item relating to Freemasonry in Spain. It presents the history of the Craft there briefly and then reports on the situation since the death of Franco. With the liberalized governmental attitude in the country it appears that the Craft will be re-established there in the foreseeable future.

Inquiries regarding the Proceedings should be sent to the Lodge, at 24 Montrose Avenue, Delaware, Ohio 43015.

In 1974 Father Jose A. Ferrer Benimeli prepared a Masonic Bibliography in Spanish. This book has been expanded with much new material and a larger commentary. The Masonic student who can read Spanish will welcome this book which contains 6060 Masonic books, and has an introduction, a list of Masonic bibliographies, catalogs, dictionaries, encyclopedias, periodicals, almanacs, anti-Masonic material, defenses of the Craft, and other printed material. The books listed are in English. German, Italian, Spanish, and French. At the end of the book there are three indices; the first is the names of the authors; the second is geographic; and the third is according to subject.

The author of this fine book is a professor at the University of Saragoza. Since Vatican II, he made a detailed study of Freemasonry with a sympathetic eye. This is but one of his many books on the subject and is to be given a great deal of credit for creating a favorable climate for Freemasonry in Spain.

The book has been published by the Fundacion Libreria, Alcala 93, Madrid (9), Spain,

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