Contents
It Seems To Me
The Storming of Stony Point
Freemasonry and the Vatican
MASONOLOGY
Brotherhood
The Music of Masonry
UNIQUE, SEPARATE,
and COOPERATIVE
1979 Grand Masters Conference
Jerry Marsengill, F.P.S. Editor
2714 Park Place
Des Moines, Iowa 50312
Alphonse Cerza, F.P.S. Life Assoc. Editor
237 Millbridge Road
Riverside, Illinois 60546
John Black Vrooman, F.P.S. Life
Editor Emeritus
P.O. Box 402
St. Louis, Missouri 63166
OFFICERS
Dwight L. Smith F.P.S. President
157 Banta Street
Franklin, Indiana 46131
Robert L. Dillard Jr. F.P.S. First Vice Pres.
P.O. Box 1850
Dallas, Texas 75221
Bruce H. Hunt F.P.S. Second Vice Pres.
P.O. Box 188
Kirksville, Missouri 63501
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.
Eugene S. Hopp, F.P.S.
EXECUTIVE SECRETARY EMERITUS
Carl R. Greisen, F.P.S.
CONTENTS
It Seems to Me
What Do You Believe?
The Storming of Stony Point
New Members
Freemasonry and the Vatican
The Masonic Workshop Brotherhood
The Music of Masonry
Freemasonry: Unique, Separate, and Cooperative
1979 Grand Masters Conference Executive Committee Meeting Held
Books of Interest to Masons
NEWS
Harry Carr has agreed to visit Texas in September and present a number of talks. Our Texas members should communicate with the Texas Lodge of Research to get the details as to time and place.
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by John Black Vrooman, F.P.S.
That our magazine has presented some outstanding articles. We have not yet reached the climax of fulfilling the Primary Purpose of the Philalethes Society - that of providing a larger amount of material about the Why and the How to foster A Better Understanding of the Craft and Its Relations to Our Everyday Life.
We are in need of more information about matters of research and study of the Craft, and how to put this material in the hands of our members. Masonic History, Philosophy, Jurisprudence and all the other facets of Freemasonry are still untapped, and we must furnish those who intend to research definite clues and methods of gathering facts which are necessary.
Among our members, we have many learned minds who have much to contribute. It is necessary that we use their talent and expertise to present ideas, information and material that each of our members can use when the need arises to study and write material to illustrate and delineate the tenets of Freemasonry.
There are in our archives unpublished manuscripts of great value. These are useless unless made available to our members. It is our intention to bring them this data.
Louis Block, Ray V. Denslow, H.L. Haywood, James R. Case, Ronald E. Heaton and many others produced material that fulfills this need. We should make such material available for use by our members. They too can do more towards using our Society and the talents of these Freemasons, and place this data in the hands of those who attempt to make Freemasonry more realistic.
Looking back through the thirty years of the "Philalethes," we have articles of value that can do much to stimulate greater interest in what Freemasonry really means. It is a job we can all do - to use the material accumulated over these years, and put it in the hands of those who can use it.
It is not our intention to reprint every article on education and study used in our magazine, but to make available to our members some excerpts from the files of the past which will be helpful to make a backlog of Masonic information and knowledge.
What will be reprinted will not cover every phase of our activities. It will be the means of stimulating greater interest in and use of the material written by some of the outstanding members of the Craft.
Let us hope what we plan may help those who are taking a new and vital interest in Freemasonry, twill give them some clues and ideas that will help them as well as us. We need greater dedication and attention to fundamentals, By so doing, we will help this Society which has played a part of making Freemasonry practical and useful.
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WHAT DO YOU BELIEVE?
by Allan D. Parsons
MEMBERSHIP CHAIRMAN
There is no such thing as an average Mason. Visit any lodge, talk to the sideliners and the chances are that you will find that the majority of them are unfortunately uninformed about the beginnings of the Craft, its history throughout the last two and half centuries, how the search for more light progresses, what members are doing for their country and the communities from coast to coast.
There is an old saying that "what you don't know won't hurt you." It is not an aphorism because an aphorism, by definition, "is a short pithy sentence stating a general doctrine or truth." We don't believe it. Nor does the Philalethes Society.
John of Damascus' statement that "nothing is more excellent than knowledge," written circa 730, almost a thousand years before Masons formed the first Grand Lodge, is as true today as it was then.
It is our belief that a knowledgeable Mason is a better Mason. "The desire of knowledge," according to Laurence Sterne, "increases ever with the acquisition of it." When a man is initiated as an Entered Apprentice, passed to the degree of Fellowcraft and raised a Master Mason he learns along the route. But that is not enough. Increased knowledge leads to increased interest. To more frequent attendance at meetings, participation in lodge affairs, absorbing more and more light.
That is why the Philalethes Society was organized and why it continues to grow. That is why you are a member. Because you want to learn everything you can about the fraternity.
It is the Society's purpose not only to seek more light but to impart it. As a knowledgeable member you are urged to share the advantages of membership with less knowledgeable Masons. The Membership Committee asks that you make a special effort this year to sign up a prospect. Sponsor more than one if you can - and you can if you try. This can double our membership, spread the faith, and "make better men of good men." Think what this can mean to your lodge, you Society and Masonry everywhere.
There are approximately 4,000,000 Masons in the United States alone. And additional Masons around the globe. Everyone of them could be a better informed and thus a better Mason if he joined the Philalethes. No salesman could ask for greater prospects.
What do you believe?
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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Transactions
Available
The King County Masonic Library, located in Seattle, Washington, has surplus copies of the Transactions of Quatuor Coronati Lodge. Brother Albert L. Woody. F.P.S., has prepared a list of these surplus books with the prices. He will mail a copy to anyone who is interested in acquiring any of these volumes.
His address is: 402 Bjune Drive, Bainbridge Island, Winslow, Wash. 98110.
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July 15, 1779
By James R. Case, F.P.S.
Article No. XLI
The middle year of the American Revolution – 1779 - was said by one historian to have been a year without a pitched battle or stirring campaign, as far as the Main Continental Army under General George Washington * was concerned. However, there was bitter partisan fighting in Georgia and the Carolinas, although great numbers were not involved. Colonel George Rogers Clark * invaded the Illinois country, and General John Sullivan * led a punitive expedition against the Indians in the Finger Lakes region of New York state, both achieving a successful outcome against little armed resistance. On the banks of the Hudson River occurred one of the most audacious undertakings of the war.
The British high command in New York City was waiting for promised reinforcements before again attempting action in force. Raids were made into New Jersey and against several Connecticut shore line towns. Those marauding expeditions were characterized by excessive cruelty to humans, looting, wanton burning of homes, and destruction of property.
West Point, the 'Key to the Continent,' was being strengthened by the Americans. To protect Kings Ferry, an important point on the communication route between New England and the states below the Hudson, a start was made in building forts on Stony Point and Verplanck's Point opposite. This aroused the British, and troops with supporting war vessels were sent early in June to drive out the working parties and take possession of the unfinished fortifications.
The water-borne raids against Connecticut towns during the first week in July were designed to draw the Main Army east of the Hudson so that the British could more readily move against American supply bases and other installations in New Jersey. Washington did not take the bait, but the raids raised such resentment that something had to be done in retaliation. It was decided to drive the British out of the fort at Stony Point, from which cannon fire could be directed against the fort on Verplanck's Point and the river could be cleared of the war vessels.
Captain Allen McLane * of Delaware, a noted scout and intelligence agent serving in Lee's cavalry, made a detailed reconnaissance of the territory surrounding Stony Point. Colonel Rufus Putnam * mapped the area from McLane's notes and from what could be observed through a telescope. Washington himself visited the vicinity before making his final plans for an assault.
The assault party of about 1200 men was made up of the light companies from the forty-two battalions then stationed in the Hudson Highlands. These were soldiers who had been selected for special attention by van Steuben * and his training cadre. They were officered by the most alert and capable men, those who had proven themselves outstanding troop leaders. It was an elite group with units from Massachusetts, Connecticut, Pennsylvania, Delaware, Maryland, Virginia and North Carolina. Many of them had been at Bunker Hill, Quebec, Long Island, Brandywine, Germantown and Monmouth.
The field officers included intrepid Major Hardy Murfree * from North Carolina, later founder of a namesake town in Tennessee; Major Thomas Posey * from Virginia, later Major General in the United States Army and governor of Indiana; Major Jack Stewart *, the fearless Baltimore dandy or 'macaroni;' Colonel Richard Butler* of Pennsylvania, later Major General in the army of the Republic, killed in action at St. Clair's Defeat; Colonel Return Jonathan Meigs * of Connecticut, later Ohio pioneer and Indian Agent among the Cherokees; Lieutenant-Colonel Isaac Sherman * of Connecticut, whose father was a Signer of the Declaration of Independence; Acting Major Henry Champion * of Connecticut, later a prominent financier and Grand Lodge Treasurer for 35 years; and Lieutenant-Colonel William Hull *, a native of Connecticut, commanding Massachusetts troops, later luckless governor of the Michigan Territory.
Another half dozen officers of company grade are known to have been Masons, and all of those named above were on record in American Union and other army lodges. One, in writing an account of the assault to a friend, signed his name 'by three times three.'
Chosen to command this bold and dangerous commando-like operation was 'Mac' Anthony Wayne, described as "capable, dashing and magnetic." No better choice could have been made. Wayne marched at the head of the right assault column, was wounded but was carried up the hill and into the fort on the shoulders of a couple of stalwarts.
Stony Point was a defiant promontory jutting a half mile into the Hudson and rising 150 feet above water level. It was connected to the mainland by a causeway across a tidal march, on either side of which sand bars had been washed up, and which were to be followed by the assault columns. Above the wooded rocky sides of the height, the British had raised a series of unconnected breastworks, mounted twenty or more cannon, and placed a double line of abatis across what the engineers thought a likely approach in case of attack from the land. The garrison of nearly 700 men was composed of the 17th Regiment of Foot, a grenadier company, a regiment of Loyalists, and a number of Royal Artillerymen. They felt secure on their 'little Gibraltar.'
Wayne led the column over little used mountain trails to the rendezvous point, where the men were first informed of their objective. McLane and his party had killed all the dogs within three miles of the Point, and intercepted local farmers going towards the fort to sell some of their produce. After dark the assault columns moved into the jumpoff positions from where they were to advance at midnight. Every man was given a piece of white paper to fix in his headgear in order to distinguish friend from foe. The column on the right under Colonel Christian Febiger and that on the left under Colonel Butler moved out with bayonets fixed on unloaded muskets. Every officer had been issued an espontoon for the night's work. The party in the center, moving across the causeway under Major Murfree was to create a noisy diversion to draw attention of the garrison from the assault columns on both flanks.
The tide had come in and water over the sand bars was waist high. As the troops began to flounder through the marsh, pickets heard them and gave the alarm. Under brisk artillery and musket fire the men moved along as fast as they could, crashed through the abatis which had been partly opened by the ax-men of the advance 'forlorn-hope,' and clambered up the hillside. Pouring through the openings between the batteries, shouting the watch-word, "The fort is ours!", all opposition was subdued within half an hour. It was 1 o'clock on the morning of July 19th when the defending commander gave up his sword.
Only one member of the garrison escaped by jumping into the river and swimming out to a frigate anchored half a mile off shore. The British counted 20 men killed, 68 wounded and 543 made prisoners of war. The Americans lost 15 killed and 83 wounded. Congressional medals were voted for Wayne, Lieutenant Colonel Fleury and Stewart; the leaders of the forlorn hope were promoted; and the first five men to enter the works were given cash awards. The spoils of war were apportioned among all the participants in the fray in accordance with army regulations. The guns of the fort were turned against the frigate and drove her downstream. A few shots directed against the fort on Verplanck's Point brought no response.
Found with the captured baggage was the chest of the Masonic Lodge held in the 17th Regiment, containing the records, regalia, and a warrant granted under Pennsylvania authority to replace one lost at the battle of Princeton. This fact was made known to Brigadier General Samuel Holden Parsons *, who had succeeded Wayne in command, and who happened to be Master of American Union Lodge at the time. The chest and contents were returned to the British Brethren, and in Charles S. Plumb's History of American Union there may be seen the accompanying letter, reading as follows:
West Jersy Highlands
July 23, 1779
Brethren: When the ambition of Monarchs or jarring interest of contending States, call forth their subjects to war as Masons we are disarmed of that resentment which stimulates to undistinguished desolation; and however our political sentiments may impel us in the public dispute, we are still Brethren, and (our professional duty apart) ought to promote the happiness and advance the weal of each other. Accept there fore, at the hands of a Brother, the Constitution of the Lodge Unity No. 18, to be held in the 17th British Regiment which your late misfortunes have put in my power to restore to you.
I am your Brother and obedient servant, Samuel H. Parsons
Finally, a word about the status of Anthony Wayne (1745-1796) as far as membership in the Masonic fraternity is concerned. This man of Scotch-lrish one descent not only made a good record as an officer in the American Revolution, he later succeeded in settling matters with the Indians in the Northwest Territory at the Battle of Fallen Timbers. Much detail is known about his public and private life, and his military record is well documented. However, there is nowhere to be found any evidence of word or act by the man himself, that could possibly point to him as a Mason.
Several allusions to him as a Mason are based on false assumptions. One tale 'mentions a feast spread under the apple trees and served to his brethren just before the troops left Valley Forge. This might be explained by another statement that the first lodge of Orangemen in America was organized at Valley Forge in Wayne's regiment, which contained a high percentage of Scotch-Irish.
No acceptable evidence of any Masonic activity at frost-bound Valley Forge has ever been uncovered.
*Indicates Freemason
BIBLIOGRAPHY
John R. Alden A History of the American Revolution, pp 402-404
Glenn Tucker, Mad Anthony Wayne, pp 143-163 (1973)
Christopher Ward, The War of the Revolution (1952)
H.B. Carrington Battles of the American Revolution (1888)
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New Members
Robert G. Hageman
Recommended by
Russell E. Offaus, M.P.S.
John F. Banack
Recommended by
Russell E. Offaus, M.P.S.
Carl E. Weber, Jr.
Recommended by
Burnell C. Stambaugh, M.P.S.
William C. Rose
Recommended by
Edmund J. Outhouse, M.P.S.
Carl E. Pfeifer
Recommended by
W. Russell W. McCullough, M.P.S.
Robert T. Roulston
Recommended by
Morrison L. Cooke M.P.S.
Richard Marshall
Recommended by
David M. Reinhardt, M.P.S.
Chester A. Liddle
Recommended by
Kenneth C. Johnson, M.P.S.
Maynard J. Smith
Recommended by
Robert B. Rowell, M.P.S.
Russell A. Stroup
Recommended by
Richard M. Bard, M.P.S.
Alfred H. Dreisbach, M.P.S.
George R. Rozemberk
Recommended by
Robert W. Gibson, M.P.S.
Lindsey R. Botkon
Recommended by
Harry Kuckenbrod, M.P.S.
James W. Esarey
Recommended by
Warren F. Bower, M.P.S.
Edward W. Hoagland
Recommended by
Richard M. Bard, M.P.S.
Alfred H. Dreisbach, M.P.S.
Robert S. Ralston, Jr.
Recommended by
Richard M. Bard, M.P.S.
Alfred H. Dreisbach, M.P.S.
William H. Werle
Recommended by
William H. Stemper, Jr., M.P.S.
Ugo Bartoli
Recommended by
Renato Boeri, M.P.S.
Michael P. Terry
Recommended by
Carl J. Baesman, M.P.S.
Allin W. Proudfoot
Recommended by
Alvin Crump, M.P.S.
G. Wilbur Bell, F.P.S.
Joseph S. Lewis. M.P.S
Mark A. Loose
Recommended by
Raymond E. Loose, M.P.S.
Paschal King, Jr.
Recommended by
S. Brent Morris, M.P.S.
John Paul Hulka, Sr.
Recommended by
C. Wallace Jackson, M.P.S.
J. William Meyers
Recommended by
Leonard A. Theis, M.P.S.
Bruce C. Ferreil
Recommended by
E.C. Martin, M.P.S.
W.J. Batchelor
Recommended by
Gordon R. Brittain, M.P.S.
Gerald O. Smith
Recommended by
S. Brent Morris, M.P.S.
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By Alex Horne, F.P.S.
PART III:
TOWARD RECONCILIATION
The reader will remember that in Part I of this series, we first considered H.L. Haywood's excellent work Freemasonry and Roman Catholicism, primarily because of his translation and reproduction of Clement Xll's 1738 Papal Bull, together with a commentary on this and the many Bulls, Allocutions, and Encyclicals that followed it, up to the famous or infamous Encyclical of Leo XIII, Humanum Genus, which in turn occasioned the Allocution and "Reply" by Sov. Grand Commander Albert Pike of the Scottish Rite, S.J.
In Part II, we then turned to a remarkable book by a learned French non-Masonic Catholic, Alec Mellor who wrote on Our Separated Brethren, the Freemasons, with obvious sympathy on our Masonic plight, resulting from his Church's condemnation of our institution down the years. The author ended with an appeal to his own coreligionists, with the view to a reconsideration of the Church's position vis-a-vis the Freemasons, and a parallel appeal to the Masonic institution with a suggestion for the revision of our own position where it might be thought necessary to make it palatable to the Church.
In the present Part III, we turn to a set of Conferences in London and the European Continent between the contending parties, aimed at seeing if indeed a reconciliation was at all possible and by what means this could possibly be achieved.
The London Conferences
This is a series of conferences in which Harry Carr participated, as described in his new book, The Freemason at Work (London, 1976), under the specific chapter-heading "Freemasonry and the Roman Catholic Church." He describes how, during recent years, "the advent of the Second Ecumenical Council brought the wind of change into matters of religion," and that he himself had long been interested in the problem. "In February 1968, in a lecture on 'Freemasonry of the Future,' given to the London Grand Rank Association (a body of experienced Freemasons, all Past Masters of at least five years standing)" he had the opportunity to speak at some length "of our hopes of bridging the gulf which has so long separated the Craft from the Church of Rome." After hearing a protest from a member of the audience, relative to "the bookstall in Westminster Cathedral" (which is Catholic, and not to be confused with Westminster Abbey, which is Anglican), and which "still sells these horrible anti-Masonic pamphlets," Carr promised to look into the matter, which he admitted was new to him. He accordingly wrote to the late Cardinal Heenan in Westminster relative to those objectionable pamphlets, which he found to be both defamatory and inaccurate, and enclosed that part of his speech above - mentioned which dealt with "Freemasonry and the Roman Catholic Church", expressing his eagerness "to see peace restored between the Craft and the Vatican," and asking for an appointment with the Cardinal to discuss these matters.
After a date had been set, Carr says, "I went to the Archbishop's House, Westminster, on 18 March 1968 (and) I could not have prayed for a kinder or more sympathetic reception." The Cardinal, too, was deeply interested in the whole matter, and said he had been for a very long time, asking a number of very pertinent questions. There was another interview a few weeks later, on the event of the Cardinal's departure for Rome, and still another on April 26, 1971.
Just about this time, a parallel set of conferences came to be held on the Continent of Europe, a consideration of which requires a preliminary statement.
The Continental Conferences
For some years past, until his recent demise, I have enjoyed an interesting contact with Brother Albert von Damm, M.P.S., of Los Gatos, California, member of a local Lodge and of the Scottish Rite, and Recorder of the local Commandery of Knights Templar. He had become interested in the Vatican question with respect to Freemasonry, and had developed contact with Dr. Theodor Vogel, First Grand Master of the United Grand Lodges of Germany, and a member (and, l believe, a P.M.) of the Quatuor Coronati Research Lodge No. 818 of Bayreuth. Dr. Vogel had himself become interested in the possibility of entering into a discussion with the leaders of the Catholic Church, with the view to a normalization of the unsatisfactory state of affairs then existing between them. In late 1976, van Damm made a trip to Germany for the purpose of making direct contact with Dr. Vogel and gathering any information that might have developed in the matter of interest to them both. He also visited Rome and had contacted the Prelate Dr. Johannes de Toth, Archivist of the Lateran Library at the Vatican, who had researched the Masonic situation and had been conducting a series of discussions with Dr. Vogel and other prominent Freemasons over a period of four years. He had become Advisor to the Secretariat for Non-Believers (by which is no doubt meant "Non-Catholics"), headed by Cardinal Koenig in Vienna and had also been in contact with Cardinal Seper, Prefect of the Congregation of Believers (the former "Holy Office" in Rome), the two Cardinals effectively cooperating with Prelate de Toth in the task of initiating and cultivating contacts with the Freemasons, on behalf of the Church.
Van Damm's personal contact with Dr. Vogel resulted in his obtaining a set of reports, documents, letters, etc., covering "The Negotiations with the Catholic Church, 1968-1972", as a Research paper No. 9 of the Quatuor Coronati of Bayreuth, and which van Damm rendered in a free translation into English, running to a typescript of some 39 pages, single-spaced. A copy of this English translation he was good enough to put in my hands, and it is on the basis of this typescript record that the following information is presented to my readers, necessarily in very much shortened form.
The Vienna Conference, Oct. 14th, 1968
This was conducted between Cardinal Franz Koenig, Archbishop of Vienna, and P.G.M. Theodor Vogel, and was of a preliminary organizational character. In the memorandum kept by Dr. Vogel, he notes that the Cardinal saw the necessity of leading a dialogue with the Freemasons, the earlier Encyclicals of the Popes being no longer appropriate to the present times, and saying that Pope Paul Vl had also spoken to him about the matter.
The Innsbruck Conference, Dec. 27, 1968
This was conducted by six participants - three on each side, as had been originally agreed upon - with Prelate de Toth representing Rome. The most promising indication of the atmosphere in which this series of conferences was destined to be conducted came about at this Conference, at which one of the participants began by speaking of the historical hour when, after "230 years of often very unpleasant differences and arbitrary condemnations, the attempt to create an open relationship based on trust might succeed." On the negotiating table, arranged in a right angle, were three candles. Here Prelate de Toth went to one of the book shelves and took out the Bible of Erasmus of Rotterdam, after which he lit the three candles, pronouncing at each lighting in turn, the significant words "Wisdom" "Strength" and "Beauty"; then opening the Bible on the first chapter of St. John, saying, "May a fruitful dialogue develop on this foundation." It must have been a heartwarming symbolical gesture, and no doubt indicated the spirit in which these Conferences were destined to be held.
(On a previous occasion, Prelate de Toth had said that, on his being appointed Archivist of the Lateran Library, he had found that the remains of Pope Clement Xll had been buried in that Cathedral, and this induced him to look into the life and activities of that pope. He had come to the conclusion, as a result, that some serious questions surrounded the writing of the 1738 Bull, and this critical approach appears to have been demonstrated in all the discussions in which the Prelate took part.)
At this time, Prelate de Toth announced that, with today's talks, the Dialogue with representatives of the regular Freemasonry of Germany, Austria, and Switzerland would now commence, making reference to the 1723 'Ancient Charges' of the Grand Lodge of England, the foundation upon which regular Freemasonry had been built, and from which the irregular Freemasons, and particularly the Grand Orient of France, had disassociated itself, thus becoming a victim of atheistic activities and materialism.
Arrangements were made for the Prelate de Toth to deliver a copy of the Minutes of this Conference to Cardinal Koenig, upon receipt of which, the Cardinal made certain valuable suggestions for the furtherance of this Dialogue and its hoped - for successful outcome, about which he intended to speak to the Pope.
In response to Cardinal Koenig's request, Dr. Vogel addressed a letter to him, for the Pope's perusal on his next visit to Rome. In this letter, Dr. Vogel had occasion to mention that the United Grand Lodges of Germany, of which he was a Past Grand Master, are recognized by the United Grand Lodge of England, the Mother Grand Lodge of the world. He expressed the desire, on behalf of his own Grand Lodge, that a dialogue be taken up with the Catholic Church, to place the relationship between Freemasonry and the Church on a new fraternal plane. In this, all the Grand Lodges of the world, and, above all, the Mother Grand Lodge of England, joined in the desire that such a dialogue be held, demanding of all legitimate Freemasons that they maintain adherence to a religion which excludes atheists, in contradistinction to those who, like the Grand Orient of France, do not recognize these basic foundations and are consequently no longer recognized as regular Freemasons. Furthermore, Dr. Vogel continued, we maintain that Freemasonry is not a religion, or a substitute for religion, but only a fraternity of men who honor the Great Architect of the Universe, to Whom, and to Whose Word which speaks through the "Volume of the Sacred Law", we render the highest veneration. In expression of this principle, these Holy Scriptures must lie open on the altar of all our Lodges; in the Christian Occident, it is the Bible; in the lands of Islam, it is the Koran; in Jewish Lodges, it is the Old Testament, and in some cases all three may be found on the same altar, to accommodate members of different faiths. But discussions about religion are forbidden in the Lodge, so that no brother may be hindered or influenced in the exercise of his faith. We defend freedom of conscience and religion in order to remain fraternally bound to each other, while those who are members of the Catholic Church are urged to remain true to their own Church.
This explanatory letter of Dr. Vogel's no doubt had its due influence upon the decisions made by the Vatican.
The Augsburg Conference May 10-11, 1969
The participants in this Conference were Prelate de Toth, Dr. Vogel, and five others, representing both camps, each reporting on the results achieved in their own areas. Prelate de Toth reported on his own negotiations in Rome, particularly on the occasion of the latest meeting of Cardinals, among whom there are those who are in favour of the ongoing Conferences. Dr. Vogel reported on the surprising frequency of meetings that took place between representatives of the Catholic Church and the German Lodges. There were reports of confidential discussions in Austria over the past year, initiated by the Catholic Church and publicized over the radio.
The Einstedeln Conference Switzerland, July 5-6, 1969
Prelate de Toth participated as official agent of the Church, with other Church representatives such as the Church Historian Dr. Wodka; the Church Jurist, Dr. Schwartzbauer; and Dr. Vorgrimler, Professor of Catholic Dogmatics at the University of Lucerne, these three having been assigned by Cardinal Koenig to assist Prelate de Toth. On the side of the Freemasons, there was Dr. Vogel, three others from Germany, three from Austria and Switzerland, and a guest from Italy. This was a wide-ranging conference going into matters of work and publicity and the personalities involved, all of which it is difficult to summarize. One significant point that could be picked up, however, was the expressed feeling that the Encyclicals and Bulls of previous years did not now constitute the legal basis for the unsatisfactory relationship between the Church and the Freemasons, but that it was now, on the contrary, the Codex Juris Canonici that is, the canonical law - that had supremacy, based on decisions of the Vatican Council. This Codex, it was brought out, was in a state of fundamental revision, and it was the prognostication of Professor Schwartzbauer that this basic statute would no longer include the condemnation of Freemasons as in the past.
(The canonical law referred to is generally indicated, specifically, as Canon 2335, which Alec Mellor, in the work extensively discussed in the preceding Part II, of this series, stated "prescribes excommunication ipso facto, reserved simpliciter for the Holy See, as the punishment for those who 'give their name' to Freemasonry - i.e., become members, although aware of the Church's prohibition.")
(To be concluded in PART IV: AFTERMATH)
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The MASONIC WORKSHOP
by George H.T. French. M.P.S.
Apart from such extramural activities as benevolence, relief, charity - symptomatic of a healthy and vigorous Fraternity - there are intramural activities. Three stand out. These are: Corporate Masonry, Ceremonial Masonry and Masonology.
CORPORATE MASONRY. Once a Fraternity attains a certain size, it becomes necessary to organize it in a business - like manner. That is the moment when lodges are constituted, ruled by Masters and administered by Secretaries. Grand Lodges are formed with Grand Masters and Grand Secretaries at the helm. The Order cannot survive unless brethren develop and apply administrative skills.
CEREMONIAL MASONRY. Ceremonial Masonry comprises ritual and rubrics. Ritual is not a source book, a treatise on Freemasonry, a text-book, a manual, nor a commentary. It is a tool with which to perform a job, making a Mason. An important job, an indispensable job, yes. But only one job in the spectrum of Masonic activities.
Let us look at other institutions. Is ALL Christianity in the New Testament? Is all Judaism in the Torah? Likewise, is all Freemasonry in the ritual of the three degrees?
Consider how the Army enlists recruits. That Army would not be of much value in a crisis if it did not follow the recruiting by training its troops. The same thing happens with Freemasonry. The newly raised Master Mason has to be taught Masonology.
MASONOLOGY. Hence, Masonology, the third intramural activity. Unfortunately, too few brothers think beyond the ritual. They do not try to find out the whence, where, who, what or how of it. Notwithstanding the fact that we are taught that Freemasonry's purposes are to diffuse light, to banish ignorance, and to make its members wiser and happier.
Masonic Education should be the aim of a real Masonic leader. Every brother needs education in the mission and purpose of Freemasonry.
It happens that the use of the expression "Masonic Education" has been corrupted to a point where it more frequently means the memorization of ritual and learning lodge organization, than the study of Masonic doctrine and history.
Hence, for what is "beyond the ritual" we use the term Masonology. Masonology is a felicitous word introduced a few years ago by a Frenchman, Alex Mellor. In a book entitled "La Franc-Maconnerie," the author, Daniel Ligou, accepts and uses the neologism Masonology.
The Church employs a similar term, Theology. It uses Bible study and Sunday school class to teach beyond the Scriptures.
The repetitive use of the word Masonology would help to show the concept of Masonic information and knowledge as separate from memorization of ritual and from the skills of Craft government. The usefulness of the term Masonology lies in the fact that Masons will be alerted to the existence of something in Masonry besides ritual and laws. The word Masonology thus becomes a useful tool in Masonry.
----o----
By Plez Transou, M.P.S.
Any society or group has expressed purposes, often called fundamental principles, common ideals, or basic tenets. These are open to interpretation. A study of any organization should originate with a consideration of them. Freemasonry is no exception.
What is the foundation of the Fraternity? What is Freemasonry's common bond? What lies at the end of the Masonic rainbow?
The Masonic system is complicated, and its appeal varied. If we had to sum it up in a single word, that word might be "brotherhood," Our Fraternity is a brotherhood. The Greek word "phrater" means brother. "Fraternity" is a Latin form of the Anglo-Saxon word "brotherhood." The doctrine of brotherhood is the essential ingredient of our Order.
It is established in the ritual as historical fact. The concept is complicated. It is divided into a number of categories. All are interrelated to some extent. None seems clearly defined. It is almost a paradox, being both parochial and universal, sectarian and ecumenical, tangible and visionary. In translation, more often than not, it is tenuous to the outsider and nebulous to the member himself.
In a recent issue of "The Philalethes," there was an article dealing with our basic belief in universal brotherhood. The author asks if we "actually believe in what we say," and if "we truly want a brotherhood of all mankind?" Or, he continues, "is our dream a limited one where we want to exclude certain people" because of socio-economic differences? He quotes a poem which prays we will "draw ever closer to God and each other, 'till each stranger becomes a friend and every man a brother.' " Recognizing the fallacy of opening our doors for the entire world to rush in, he proceeds to ask on what basis we exclude, pointing to the possibility of exclusions based on half-truths, double standards, and social preference.
HISTORY
Historically, Freemasonry's embodiment of brotherhood is over 600 years old. It began as a precept in the Operative days, endured the Transitional era, and subsists in today's Speculative system. The Gothic Constitutions charged that "you shall call Masons fellows and brethren and no foul names," and that "you be true to one another, that is to say every Mason of the Craft, you shall do unto them as they should do unto you."
Anderson's Constitutions, in part a digest of the Old Charges, is a landmark of the early Speculative system. Dr. Anderson directed we should call each other brother, behaving courteously, respectfully, and honorably among ourselves. He charged us to refrain from private quarrels and envy, standing ready to defend a brother's character and reputation. He warned against tempting a brother and admonished us to provide good counsel when needed. Finally, Anderson says we should attempt to fulfill each other's needs and "cultivate brotherly love, the foundation of the Fraternity."
Today, Grand Lodge law recognizes Anderson's "The Old Charges of a Freemason" as the basis of Masonic law, containing a system of ancient laws and customs binding when Grand Lodge constitutions and laws are silent. Also, most concur that "Freemasonry is formed for charitable and benevolent purposes and to cement the bond of good fellowship and brotherly love among its members." [Texas GL Law]
There is no problem in substantiating the doctrine of brotherhood in Freemasonry today, as derived from a long and honorable history. The universality of the concept is not as decisive. Using the term "universal brotherhood," we refer to the rights of visitation, participation, and accommodation of the individual member. Harry Carr says the custom of visiting is one of the oldest. Haywood lists the Right of Visitation as one of the Landmarks. The Old Charge ordered Freemasons should "receive and cherish strange (visiting) Masons and set them to work...and give them their hire (pay)." Continuing, if there was no work for the visitor, he should be provided with the means of access to the nearest lodge where he could find employment.
Today, we recognize the right of visitation by any regular Mason who proves himself a member in good standing. He is welcomed to participate in the ceremony and conviviality of the lodge. The welcome mat is out for the regular member. The right of visitation is a far cry from any right of eminent domain. Masonic law is very clear on this point.
We notice the law says "brotherly love AMONG ITS MEMBERS," and we should "call EACH OTHER brother or fellow." But, where is the regulation pertaining to the title or affinity of the non-Mason? Where does it say anything about a brotherhood of all mankind or any cooperative effort to make every stranger a friends The Masonic obligation, and the charge, deal specifically with the relationship and responsibility of one member to another. Lacking specific legislation, we must look elsewhere for a concept of unbounded brotherly love.
EXCLUSIONS
This brings us to a second consideration: exclusions. Do we consider ourselves exclusive? Do we exclude certain people? Yes! We are exclusive and we do exclude, having done so for exactly the same 600 years we have believed in and practiced brotherly love.
We do not actually exclude but rather select. In accepting applicants of established moral values, we are engaged more in a selective procedure than in a process of rejection. Regardless of the semantics, the guidelines for association do impose certain restrictions which might be classed as definite exclusions. There is no stigma to this. The practice is not without considerable historical emphasis.
Operative Masonry was founded as a private, professional organization. It had the purpose of providing professional training, improving the working conditions, and caring for the needs of its membership. At first, everyone in the entire world who was not a stonemason was excluded. Also excluded were women, children, senior citizens, cripples, and the mentally incompetent. More emphatically excluded were criminals, bondsmen, libertines, and atheists. Our forerunners were not a bit interested in anyone thought to be a threat to the compatibility and coherence of the group.
This is not to imply that the early Masons had no concern for women, children, or the aged and impaired. They did. This is reflected in the obligations. It is clear that our ancestors were not devoted to converting the atheist, reforming the criminal, or redeeming the sinner. It is obvious they sought those who could contribute to the work.
The Speculative Masons of today have preserved most of the original requirements for association. Still a private organization, Freemasons work toward the development of a system of morality for the benefit of the membership. There is nothing original or unique in this effort. Fully aware of corresponding goals by other groups, Masons concern themselves with their own improvement, in their own prescribed manner. They do so with little thought of endorsing or impeding similar efforts by other institutions.
The old rules apply. No one should be admitted who does not show willingness and ability to make a contribution to the Craft. We are cautioned to guard against any disruptive force to our peace and harmony.
SECTARIANISM
In the interest of peace and harmony, nothing can be more disruptive in any philosophical society than the subject of religion. Brotherhood is, while not exclusively, definitely a religious concept. Newton said all religions of the world taught brotherhood as a principal tenet. The basis of the teaching differs. Buddhism believes all men are entangled in earthly sufferings and must be brothers out of sympathy. A Brotherhood of Pity. Zoroastrianism held that all men are engaged in the great cosmic war of light against darkness, thus a Brotherhood of Battle. Confucianism was devoted to the mutual development of mankind, thus a Brotherhood of Service. Christianity establishes the Brotherhood of Man under the Fatherhood of God.
Freemasonry did not invent brotherhood. It adopted it. Considering the Judeao-Christian influence on the ritual, it is difficult to rule out the Christian influence on Freemasonry's conception of brotherly love. The Old Charges prove the Operatives and early Speculatives were Christian Trinitarians, usually convening with an invocation to the Trinity and requiring loyalty to God and the Holy Roman Catholic Church. The Christian doctrine of brotherhood was familiar to those early Masons.
Eventually, this changed. By the time of the formulation of the first Grand Lodge, the organized church had ceased to dominate the religious thinking of the period. The organizers of the Speculative system were known zealous antiquaries, scientific speculators, and free thinkers. Apparently, they felt the need to deal with sectarianism.
It came to light in 1723, with Anderson's alteration of the First Charge, "Concerning God and Religion." This was not an attempt to throw the Christians to the lions. It was a matter of establishing a greater religious tolerance within the Fraternity. It did not happen overnight. It did not meet with the approval of all. It was not final. There are a number of sectarian threads woven into our contemporary Masonic fabric.
Early in the 18th century, some constituted an independent Order of so-called High Degrees, believed to be the oldest of these and thought to have been created as a strong reaction, even protest, to Anderson's de-Christianization of Craft Masonry. The Tri-gradial system is implicit in the ritual. A belief in Christianity is a requirement. The Order flourishes today as a select group of Christian Masons. The Order of the Temple is another example. It takes little creative imagination to discover Christian doctrine in many of the Scottish Rite degrees. In Craft ritual, sectarianism is very much in evidence.
Anderson and his group were successful in creating an atmosphere of religious tolerance. In the process, they paved the way for the creation of smaller groups, little brotherhoods within the Big Brotherhood, and in many cases, religion is what it's all about. It is a paradox. While we guarantee equal status and self-determination under the broad canopy of Freemasonry, we support exclusive sub-divisions in the Fraternity in which sectarian considerations are of paramount concern.
UNIVERSAL BROTHERHOOD
Regardless of the background, it is clear brotherhood lies at the heart of Freemasonry. How far should it extend beyond the Fraternity? The main thrust is within the Masonic framework. There are no restrictions on the practice outside of the organization. There is evidence of a corporate concern for society as a whole.
Before taking the formal obligations, we are assured our Masonic responsibilities will not interfere with our duty to others. The Apprentice is taught that charitable consideration includes ANYONE in destitute circumstances. The Fellowcraft is reminded that the symbolic Square of Virtue applies to ALL mankind. The Principle Tenets, the Four Cardinal Virtues, the Working Tools, and the Perfect Points of Entrance all deal with the outside world.
We need search no further than Preston's lecture of the First Degree to locate our doctrine of the Brotherhood of Man Under the Fatherhood of God. Preston says by this principle, we are taught to regard the entire human race as one family. Based on this belief, Masonry unites men of every country, sect, and opinion, causing true friendship among men who might otherwise remain at a perpetual distance.
It is a noble thought, but human frailty does exist. Man rejects man mostly on ignoble grounds. Discrimination, exclusions, double standards, half-truths, and individual preference are socio-economic facts of life. Hostility wages war with brotherhood. In many of the battles, HOPE is outflanked by despair. FAITH is overrun by dissent. CHARITY is vanquished by greed. The result Is an imbalance m an otherwise orderly society. We see this in the Hiramic legend. We witness the results of a complete breakdown in the principles of brotherly love. Even in this tragedy, it becomes clear that FORTITUDE is our fortress and PRUDENCE the vanguard. In the final analysis, TEMPERANCE will be rewarded. JUSTICE will prevail. Brotherly love is the connecting link between all the Cardinal Virtues.
APPLIED BROTHERHOOD
If it is true, as we say, brotherly love is that cement which unites us into one sacred band or society of friends and brothers, the concept should be plainly revealed and easily defined. It doesn't work that way. Speculative Masonry did not begin as a fully developed system. It has been in motion for over 250 years each age making additions, deletions, alterations, and so-called improvements. Bear in mind Freemasonry allows the individual considerable latitude in the translation and adaptation of its many lessons. As Roy Wells says, owing to the "chameleon-like qualities of Freemasonry," that which was perfectly clear to our antecedents is easily misunderstood by contemporary scholars.
Perhaps when Anderson wrote in 1723, it was sufficient to say, simply, brotherly love is the foundation of the Fraternity. Tracing the long doctrinal development of the system, we have a more complex picture today. We find a selective process, plus a system of morality, which equals the strength of the Craft. In other words, we take a willing, qualified candidate and instill in him the virtue of brotherly love in order to perpetuate the organization. Or, is it the other way around? Does the individual respect of morality result in a greater display of brotherly love?
Regardless of the formula, every man comes into this Fraternity looking for something. Many, obviously, do not find it and fall by the wayside soon after the initiatory process. Others have found something of considerable appeal. It could be the beauty of the ritual, the fascination of the history, the complexity of the symbolism, or the challenge of the philosophy. Some are compelled to teach. Others desire to learn. Regardless of the individual appeal, the common denominator is that fellowship within the main body and the resulting fraternal association with the individual member. Any way you add it up, it comes out "brotherhood."
Brotherly love is essential. It has served as the foundation of the Fraternity from the beginning. It has grown to form the bulwark, being that cement which joins our system of morality. It is the decorative spire, that attribute which adorns the hearts and minds of dedicated Masons.
Brotherhood is fragile. Through misunderstanding, apathy, or disregard, it may be interrupted, and cause retrogression of the Grand Design of Masonic architecture. As an inherent right and privilege, with corresponding responsibilities and obligations, it is not a free gift. It is a prize to be obtained through individual dedication and application. It is the expressed goal of the Fraternity, the ultimate reward for the member, and Freemasonry's gift to society.
Yes, Anderson said it well, in 1723, but Preston said it better when he defined brotherly love as "the foundation AND THE CAPESTONE, the cement and the glory of this ancient Fraternity.''
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by T.J. Burnett, Jr., M.P.S.
If masonry is a science its music is measured, precise. If masonry is an art its music is harmonic, concordant. If masonry is a way of life its music must be the dream of fulfilled hope and the hope of mankind's ultimate destiny. Part of his evolution has been man's desire to give expression in a way that ordinary speech cannot. Once inspired, he sang. Once he sang, he dreamed. Once he dreamed, he discovered his brother and Brotherhood was recreated.
To point up the psychology of lodge singing Oliver Hoyem said in 1925:
"A good song keeps the spirit of fellowship burning among a group of men. Lodge singing was an accepted feature of masonic lodges during the cathedral building era and afterward. Special masonic music and hymn books were printed, music for them was composed by some of the world's greatest composers - The custom of singing in unison - is a source of power which should not be overlooked by any organization.''
Musical expression in lodge was, in the 1700's, more of a need than a nicety and how better put than Wm. R. Chetwood's "Generous Freemason" in which we hear:
By Masons' Art the aspiring dome
in various columns shall arise.
All climates are their native home,
Their godlike actions reach the skies
Heroes and Kings revere their name,
While poets sing their lasting fame
Do we have any less need of self expression? Does the brother look forward to an exhilarating, experience at each and every meeting? Perhaps it's a little farfetched to seriously consider turning the Brethren of America into songbirds at each communication. Wouldn't this form of projection used in a measured way help the staid environment we sometimes find?
What is Masonic music? Dr. Paul Nettl divides Masonry's music into three classes:
1. Various songs and Instrumental pieces which were composed ad hoc for lodge meetings, dinners. the St. John's feast and other occasions. It is functional music.
2. Music which was not originally intended for masonic occasions but whose contents made it appropriate for such use. Compositions of a moral or edifying character-.
3. Compositions which are intended to express the Masonic Creed but are not for use in ceremonies.
As an amplification of Nettl's first point Wm. A. Barret said, in 1891:
"The charms of the social circle in masonry and the good-natured readiness of musicians to add to those charms by the exercise of their gifts and talents, has been one of the chief reasons why musicians have taken a large interest in the craft.''
Nettl further says the basic shifts in Masonry can be traced through the changes in the use of its music. Predominately social in the 18th century the music consisted largely of social songs. As the craft's purpose changed to spiritual the music was and is to elevate and unite the spirits of the brethren. No better example of this later generation of Masonic composition can be found then dean Sibelius 'Opus 113' which he composed for his lodge, Sudmi No. 1 of Helsinki.
Following Nettl's definition we know there is more to the study of Masonic musicology than ritualistic music. I found a diverse list of areas and concerns which were dealt with by the composers, performers, and lodges, in the past. A few, include politics, funeral music, conviviality, brotherhood, moderns and ancients, orphans and anti-masonry. It is reflective of the life and the times; hopes and concerns; joys and sorrows; of those who sang and those who listened. An interest of this phase of our heritage is in order. To pursue that heritage it is necessary to go back some two and a half centuries, to 1723, when Dr. James Anderson presented his Constitutions Of The Freemasons containing four "songs for the craft." The first is "The Masters' Song or History of Masonry", consisting of 5 parts and 28 stanzas which the master could "give leave to be sung in one part only or all together". I might observe it would take a brave master to "give leave" that it all be sung together!
This is followed by the "Wardens' Song and Another History of Masonry" in 13 ten line stanzas. Both are ascribed to Anderson. Both are tedious eulogies of the builders of yesteryear. At any rate Dr. Anderson saluted the lodge leadership with them. Then in a mood described as one of fellowship and freedom he turned his attention to the craft. In doing so he borrowed the work of two contemporaries.
"The Fellowcrafts' Song" was written by Charles Delafaye who belonged to the Appolonian Society For The Lovers of Music And Architecture in London. He told his story in six stanzas with a chorus for each. This, and the Entered Apprentice song to follow, ate among the best examples of the "social" type of Masonic music of the day. Let us consider the first and fifth stanzas. They are at once familiar even in 1979!
Hail Masonry! thou CRAFT divine!
Glory of Earth, from Heav'n reveal'd
Which cost with Jewels precious shine,
From all but MASONS Eyes conceal'd
Thy Praises due who can rehearse
In nervous Prose, or flowing Verse?
Sweet fellowship, from Envy free:
Friendly Converse of Brotherhood;
The LODGE'S LASTING Cement be!
Which has for Ages firmly stood.
A Lodge, thus built, for Ages past
Has lasted, and will ever last.
Finally Anderson turned to lyrics by one of, if not the earliest masonic musician, Matthew Birkhead. He was not only a musician, he was also an actor at the Drury Lane Theater and Master of Lodge V in London. The tune came from a 1719 work entitled "Pills to Purge Melancholy". For me this is fitting as the selection, known as the "Enter'd Prentice Song" consisting of six happy little verses, is more than likely the most widely known bit of Masonic rhythm in the world today. The first and last stanzas are:
Come let us prepare,
we BROTHERS that are
Assembled on merry Occasion;
Let's drink laugh, and sing:
our WINE has a Spring
Here s a Health to an ACCEPTED Mason
Then join HAND IN HAND,
Teach other firm stand,
Let's be merry, and put a bright Face on:
What MORTAL can boast so
Noble a Toast,
As a PREE and an ACCEPTED Mason?
It was an instant hit and is still in use, in English Lodges. We have a bit of bedrock masonic activity which can be traced back to its roots. The passage of time made it the target of many causes, opinions and actions both friendly and unfriendly to Masonry. One incident triggered a parody which appeared in the London Journal for July 10, 1725. It is of eight stanzas and is anti-masonic in character being titled "An Answer to the Freemasons Health". Look at two stanzas, the first and sixth. Pay close attention to the last of these two as a bit of a local squabble is revealed.
Good people give ear, and the
truth shall appear.
We scorn to put any grimace on,
We’ve been bamm’d long enough
With the d---mn’d silly stuff of a Free
and an Accepted Mason
A brother one time,
being hang for some crime
His brethren did stupidly gaze on,
They made signs without end,
but fast hung their friend
Like a Free and an Accepted Mason.
Anti-masonry has been a favorite pastime of newspapers over the years but it does make one wonder just what ax the London Journal's publisher had to grind! Actually a historical cord was struck and the folk music style employed. The sixth stanza of this ditty recounts an earlier version of the Kent State Tragedy. A Capt. Porteous, of the City Guard, fired on a riotous crowd in Edinburgh, Scotland resulting in some deaths. He was jailed, tried and aquitted but lynched by the townfolk before his release. He was supposed to be a Freemason.
The principle of Brother to the King and Fellow to the Prince was taken very literally by the 18th century mason. The generally accepted principle of universal brotherhood is expressed in a short song of only four lines. It was written in 1760 by a Robert. Bremner.
"Come, come, my dear brethren,
great news I proclaim,
Our Kings a Freemason,
A Mason of fame.
And tho he's a King, he's a brother to me,
No mortals but masons so great
can there be.
Some one hundred years later an American, Grand Master in Kentucky and founder of the Eastern Star, Rob Morris, wrote an example of the universality and brotherhood. He titled it "The Level, Plumb and Square" but when set to music it was shortened to "The Level and The Square". In part the last stanza reads:
"Hands round, ye brother Masons,
form the bright, fraternal chain,
we part upon the Square below,
to meet in Heaven again
This early custom of the fraternal chain we heard also in the Enter'd Prentice Song with "--- Then join hand in hand to each other firm stand ---" The Three Distinct Knocks has this further note regarding the use of the Enter'd Prentice Song.
"When they sang the aforesaid song, they all stand round a great table, and join hands across - all round; But when they say the last verse, they jump up altogether ready to shake the floor down.
That, was brotherhood at its highest. It is expressed in the words of a westerner, Edwin Markham. His "Brotherhood" says in part:
The crest and crown of all human good,
Life's final star is brotherhood -
Lyrics to and about the fair sex constitute an interesting group of Masonic songs. Someone along the way wrote a new verse to the Entered Apprentice song. Today he would, no doubt, be called a Male Chauvinist as it went:
We’re true and sincere in
our love to the fair
Who will trust us on every occasion
No mortal can more, the ladies adore
Then a Free and an Accepted Mason
That bit of parady was by none other than Spingett Penn, William Penn's grandson about 1726. And from Come, Come My Brethren Dear we find:
Now, ladies, try your arts to gain
us men of parts
Who best can charm your hearts
because we're free.
A young Scotch lass answered:
Of your hearts to take care,
now ladies prepare,
She's surely undone though her heart
were of stone
It will melt at one glance from a Mason.
Something is lacking in the literary quality of these ditties. Their importance lies in the fact they give us proof of the concern our ancient brethren had for the ladies. My search has produced numerous examples of reverence of womanhood, toasts to the ladies, ladies' attempts to secure the Mason's secrets and so forth.
Lastly let us consider the 18th century's largest class of Masonic harmony; Songs of table; Songs of conviviality; Songs of after proceedings. They were all happy, freewheeling, filled to the brim with fellowship! As one brother put it "The bonds of friendship always tighten when they are wet". One must understand that Masonic Lodge worked at table, dined at the same table, and this change of occupation was accomplished with a blow of the gavel. It was the usual practice that toasts be proposed both during lodge proceedings as well as at refreshment. From Jachin and Boaz we learn:
"On the table is likewise placed wine, punch, etc., to regale the brethren who take their places according to their seniority. The brethren congratulate the new made brother and his health is drunk.''
The convivial aspect of this music was manifest and particularly so in the longer selections such as the 28 stanza Master's Song during which the brethren were interrupted no less then four times to toast one thing or the other. I'll bet that last stanza was a pip! Here are a few more examples.
Let every man take glass in hand,
Drink bumpers to our Master Grand.
As long as he can sit or stand.
With decency
Robert Burns added his bit:
Then fill up a bumper and
make it o'erflow.
And honours Masonic prepare
for to throw.
May every true brother of compass
and square.
Have a big belly'd bottle when
harassed with care
And from The Freemasons Pocket Companion:
Then fill up the goblet, and deal it about:
Each brother will see it thrice twenty
times out.
Our pleasures as well as our labors can tell.
How free-hearted masons all
mankind excell.
It is sad that with the departure of the firing glass from lodge proceedings, as we know them today, the music of masonry seems to have vanished as well. Whether the one followed the other I do not know. But, if we can accept the annual feast, the communal song the conviviality of table are and MUST BE important ingredients of this experience then one must ask just what has become of them in America? Can they be, in some form, rejuvenated? One wonders if obligatory ritual and lecture has not replaced these convivial elements. Of course ritual is imperative to Freemasonry having developed for some 600 years. Ritual was and is mandatory in many denominations of the organized church. At the risk of being branded a heretic in both camps I give this example to strengthen this thesis.
In some rural parishes of England in early times people believed they had to memorize the text of every sermon they heard in church because they would be required to repeat them on the day of judgement. Similarly, with the development of choirs, orchestras and organs in the Middle Ages the church lost sight of the spiritual need of the congregation for communal singing. The people's part, both in the music and in the service, was reduced to little more than a background for priestly, ceremonies. The Lutheran Reformation recognized this need for self expression on the part of the layman to join in the musical services of the church. It resulted in thousands of hymns for the people, written in Protestant Germany.
Is this not similar to that found in the Blue Lodges of our time? The brother who needs and craves to be involved is given to a seat among THE MUTE BRETHREN who are a background for the ritualist ceremonies.
In his Masonic Musical Service Harold Cadle said nearly eighty years ago "I have often thought how much more beautiful the ceremony might be rendered by the introduction of suitable music." How much more enjoyable, more meaningful and more memorable the ENTIRE lodge meeting would be by the reintroduction of these works by hundreds of our forebearers, the Musicians of masonry? Perhaps this. in harmony with a liberal dose of masonology, would once again, begin to fill the vacant seats.
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FREEMASONRY: UNIQUE, SEPARATE, and COOPERATIVE
by George H.T. French
Freemasonry and religion have several things in common. In that respect they coincide in monotheism, or belief in one God. This is the belief which the Jews disseminated over the polytheistic Gentile world. It is shared by most contemporary religions.
Secondly, both institutions are concerned with the ultimate, in contrast to what is trivial and ephemeral.
In the third place, Christianity gave its beliefs and its rites to Freemasonry when the Craft was taking its early halting steps in the 17th century.
Fourthly, our Craft keeps the Bible on its altar, reads Scriptures and offers prayer.
All these facts explain why many Masons find Freemasonry and religion similar. The reality is that as Freemasonry approached its maturity it diverged from Christianity. It adopted features which were and are unique.
Freemasonry is unique and distinct from religion. The two are separate institutions. Freemasonry cooperates with religion in the enrichment of human life. Freemasonry is unique, separate and cooperative.
The easiest way to understand this triple relationship would be to think of a child being educated by its parents. Each parent is unique, with distinctive features. One is a male. The other is a female. The parents are two separate individuals. They work together, cooperating in their marital responsibilities and parental duties.
Freemasonry is Unique
Early in its life - in 1813 - Freemasonry defined itself in Dr. Samuel Hemming's words as "a peculiar system of morality, veiled in allegory and illustrated by symbols." L.L. Walker, Jr., recently gave a more comprehensive definition when he stated in The Texas Freemason that "Masonry is an esoteric system of ethical teaching which manifests itself in the conduct of its members, especially in their responsibilities and relationships to one another."
When the Fraternity declares its mission, it takes a stand peculiar to itself. It is necessary to understand this to place the institutions, Freemasonry and religion, in their proper perspective.
A deeper understanding of the uniqueness of Freemasonry may be attained when reflecting that St. Paul and others of his day recognized, in human affairs, three levels or areas of existence which are interrelated:
1. The subhuman or material level, which is the physical world of nature.
2. The superhuman or spiritual level, which is a world of invisible powers beyond man's control, where religion constitutes man's lofty relationship with his God.
3. Between the previous two a middle or human level, which is the world of humanity entailing man's relationship to his fellowman.
This third level is concerned with human society, controlled by its ethics and morality, and it is at this level that Freemasonry displays its moral responsibilities, standing on its own, and depending on knowledge and thoughtful reflection, as opposed to religion's reliance on divine revelation.
Freemasonry accepts good and true men who, uninfluenced by mercenary or other unworthy motives, are motivated by a general desire of knowledge, and a sincere wish to render themselves more extensively serviceable to their fellow creatures. (3) This plan to make benevolent men better constitutes Masonry's unique and distinctive purpose, contrasted to Christianity's mission to redeem sinners.
Freemasonry is a discipline rather than a creed, an art rather than a science. It makes no attempt to interpret the Volume of the Sacred Law, nor does it offer an explanation to prove the existence of Deity. As a moral discipline and as an art of behavior it expects each of its adherents to act honestly toward a brother and toward all men, and teaches them to do so by a peculiar use of symbolism - "illustrated by symbols." This use of lay symbolism is unique to Freemasonry and sets it apart from other secular and religious organizations. (4)
As a last expression of uniqueness, it can be stated that our Craft is more concerned with the rise of man than with his fall, and more attentive to man's original virtue than to his original sin.
Freemasonry is Separate
Freemasonry should not be allowed to merge into a religious background and become assimilated, but should be placed and kept in high relief, separate from the doctrinal and denominational manifestations of religion.
Some of its apologists have claimed that Freemasonry is "a pure religion," others that it is religious. Back in 1843, at the time of the Baltimore Convention, Christianity was considered to be the "established religion" of American Freemasonry. These are very unfortunate and misleading statements, flatly contradicted by two very prominent Masons, both Doctors of Divinity:
"There is no linkage nor affiliation between the Symbolic Lodge...and the Christian faith. " (Rev. Forrest D. Haggard, D.D.) (5)
"Freemasonry is not even in the remotest sense a religion." (Thomas S. Roy, D.D.) (6)
Dr. Roy follows this statement by saying that Freemasonry has none of the marks of religion: no creed; no confession of faith; no theology; no ritual of worship; no religious symbols.
Yes, Freemasonry does have prayers. But so does Congress, and the Republican and Democratic Conventions, and many Colleges have daily Chapel, but none are considered to be religions or religious because of that recognition of Deity.
If Freemasonry claims to be a religion or religious, or permits itself to be considered as such, its enemies and detractors can and do accuse it of not conforming exactly to the standard religious beliefs and practices. It is then exposed to being considered as a perversion of religion, and Masons not being accepted as believers.
Furthermore, the more religion that is instilled into Freemasonry, the more imprecise and vague does the Craft and its secular doctrines become in the mind of the individual Mason, and the greater the chances that he will be unable or unwilling to stand up and support his Craft when persecuted by detractors or attacked by slanderers. As the Craft does not countenance the practice of Freemasonry in Church on Sundays, or the synagogue on Saturdays, so it should not countenance the practice of religion in Lodge on weekdays.
When Freemasonry accepts a petitioner, it accepts a MAN, and not a Christian, or a Jew, or a Mohammedan. Furthermore, when the petitioner applies he is asked if he believes in God. This is a religious test involving the existence of God. Freemasonry does not ask him if he believes in Christ, or Allah, or Buddha. That would be a theological test concerned with a particular interpretation of God. (7)
Because it is unique, Masonry should act as an institution separate from religion, each with its own foundations and techniques, each striving for the improvement of man.
Freemasonry is Cooperative
Notwithstanding the fact that Freemasonry and religion are both doctrinally distinctive and both institutionally separate, Freemasonry does converge toward and cooperate with religion in its lofty mission.
Freemasonry is not religion, nor a religion, nor religious, nor anti-religious, but a completely tolerant organization that stands for the values that are supreme in the life of the Church, and feels sure that he who is true to the principles learned in Masonry will be a better church member because of it. (8)
The Craft will not draw the Mason away from the doctrines of his church, but stimulate his interest in the values of religion that enrich and ennoble his life as a believer.
Not only is Freemasonry respectful of the Church, its dogmas and its practices, but it unites with religion in the great purpose of developing human character and establishing the collective life of mankind in brotherhood. (9) In doing this, it contributes very decidedly in helping the Church in its noble purposes and tasks, for morality and religion are man's twin guides on the road of life, and together they make man's journey a safer and happier one.
Ethical ideas and ideals gain warmth and vigor when they are associated with religious faith. A life that is humane will practice social ethics and personal morality, but that life will only become hopeful and joyful when religious faith leads it to the divine source of essential goodness. Masonry also includes the element of faith, but it does not create faith. It merely uses the faith of the candidate and member to implement its teachings.
And so comes the conclusion, wherein the melody of Freemasonry and the melody of religion cooperate in a sonorous and harmonious grand finale orchestrated to the common purpose of developing human character and promoting human happiness.
REFERENCES
1. - F.C. Conybeare, The Origins of Christianity (New York: University Books. 1950, p 159.
2. - W.D. Davies, Invitation to the New Testament (Garden City, N.Y., Doubleday & Co., Inc. 1986), p. 287.
3. - Dr. E.H. Cartwright, The Revised English Ritual (Tunbridge Wells. Kent, Great Britain, Penrose Limited, 1974), p. 55
4. - Allen E Roberts, The Craft and its Symbols (Richmond, Va, Macoy Publishing, 1974), p. 6.
5. - Rev. Forrest D. Haggard. D.D, The Clergy and the Craft (Missouri Lodge of Research, Vol. 27, 1970), p 28.
6. - Thomas S. Roy, D.D., Lecture delivered before the Grand Lodge of Massachusetts, 1952.
7. – Ibid.
8. - Ibid.
9. – Ibid.
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A MEMBER
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For the third time in fifty-three years since its beginning November 16, 1926 the Grand Masters, Conference met outside Washington, D. C. on February 18-21, 1979 in the Broadmoor Hotel in Colorado Springs, Colorado. In 1964, the Conference met in Kansas City Missouri and in 1976, in Philadelphia Pennsylvania. It accepted the invitation of the Grand Lodge of Colorado.
The theme was "Freemasonry - Old and New Frontiers". An outstanding Keynote Address was given by Donald G. Ingalls, California. Officers elected were George F. Wright, Jr., New Mexico, Chairman, James H. Hutchins, Delaware, Vice Chairman and Rev. John C. Montgomery, Jr., Missouri, Chaplain. William B. Stansbury, Jr., Maryland, was re-elected Executive Secretary-Treasurer. The Welcome was given by Carl H. Powell, Colorado. The Response by Ernest R. McDonald, Jr., Vermont.
The Conference Committee was Donald H. Wessell, Florida, Chairman and James H. Desmond, Connecticut; D. Walter Jesson, Louisiana; William R. Punt. New York; Jack H. Thomas, Utah; Newton L. McCleary, Manitoba; F. Stanley Sharkey, North Dakota; Matthew L. Lacy, III, Virginia and William B. Stansbury, Jr., Maryland, Ex officio.
Three topics were covered by reports Mechanization of Grand and Subordinate Lodge Records, James M. Ward, Mississippi Masonic Charities, Tom Roberts, Kentucky and The Report of Commission on Information for Recognition, Dr. A.D. Anderson, Wisconsin. In addition there were four Discussion Groups covering the topic Effect of Federal Laws and Regulations on the Fraternity, including Tax Problems with Kenneth L. Larsen, New Jersey, Leader and A. Sheffield Reynolds. Rhode Island, Reporter; Liaison between Grand Lodge and Appendant or Co-ordinate Bodies with J. Kirk Nicholson, Jr., Georgia, Leader and Roger P. Snelling, Maine, Reporter; Officer Training with Rev. J.C. Montgomery, Jr., Missouri, Leader and Nelson, Arizona, Reporter; and Maintaining Blue Lodges in Rural Communities with Declining Populations with Robert E. Radeke, South Dakota, Leader and Jack H. Hendrix, Nebraska, Reporter. Each made a full report to the Conference.
James M. Desmond, Conn. And his Grand Jurisdiction, provided the speaker at the Grand Masters Banquet, W.Bro. James R. case Grand Historian, who gave a fine address.
The discussion group concerning Liaison between Grand Lodge and Appendant or Co-ordinate Bodies brought to the floor of the Conference the following Resolution which was passed unanimously.
"RESOLUTION: BE IT RESOLVED: That it is the sense of the 1979 Conference of Grand Masters of North America, in Colorado Springs, Colorado assembled, that the amendment to Section 323.8 of Article 23 of the Imperial Shrine By-laws, adopted at the Imperial Shrine Session in Detroit, Michigan in July of 1978, is not in the best interest of Masonry or the Shrine, and if not rescinded, will be detrimental to the existence and growth of all Masonic Bodies, including the Shrine.
BE IT FURTHER RESOLVED: That a copy of this resolution be delivered to the Imperial Potentate with the request that this subject be appropriately processed for consideration at the Imperial Shrine Session in Minneapolis, Minnesota in July of 1979."
The holding of the Conference in Colorado Springs, Colorado, was a fortunate choice as far as weather was concerned, which was between 60 – 71d while in the East one of the worst snow storms in the last 50 years hit the Washington area and would have seriously interfered with the Conference
The Conference of Grand Secretaries in North America held their Annual Banquet featuring Erie W. Nancekivell, Past Grand Master of Canada, Province of Ontario, as its excellent speaker, and elected Royal D. Crowell, Past Grand Master and Grand Secretary of Nevada, as its President for 1979.
The 1980 Conference will be held on February 17-20, 1980 in Washington, D.C.
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Executive Committee Meeting Held
The meeting of the Executive Committee was held at the Washington Hotel, Friday, February 23. It gave special emphasis to several activities during the Fiftieth Anniversary year, and plans for the coming year.
There was a net gain of 318 members. There was a total membership on December 31, 1978 of 2338. The Secretary said, since his arrival in Washington, several more applications for membership had been received. He said at the MASONIC WORKSHOP in the evening, there would be more applications.
The First Vice President, Robert L. Dillard, was given a hearty welcome, as was the Second Vice President, Bruce H. Hunt in absentia. The Secretary's report was read. It showed membership statistics, Remissions, deaths, and other losses. All new Fellows received their certificates. The Certificate of Literature for 1978 was given to Louis C. King, of Massachusetts at the Workshop following the meeting. This award was for the article "Building a Cathedral," an interesting and informative narration.
The report of the Treasurer showed conservation of the funds of the Society: A net balance of $1063.64; 44 new Life memberships. $8100.00 was invested at 7 ½% and $2200.00 invested at 6 1/2% for income for Life Members' dues.
The Treasurer made a comment upon the work of the Secretary, evaluating his devotedness and care. This was appreciated by all present. The accord between the Secretary and the Treasurer has been of help to the Society.
Heaton moved and Dillard seconded a resolution to have the Secretary write notes of thanks to Brothers Parsons and Bull, for their work in membership. Both had been prevented by other commitments from attending.
On motion by Dillard, the Secretary was instructed to write James R. Case, thanking him for his work and research on the Bi-Centennial articles. Five years of articles are on hand. The articles for 1979 are all for publication.
The Secretary said he had eight copies of the microfilm of the "Philalethes" magazine of the early issues of the magazine. These can be purchased from the Secretary.
After discussion, it was approved that the President and Alphonse Cerza design a certificate of merit as an award for outstanding service.
It was decided each issue of the magazine should be 16 pages, with the exception of the February and April issues, which will be 24 pages. If additional pages are needed, the matter will have the approval of the President and Treasurer.
A Budget for 1979, prepared by Ronald E. Heaton, was adopted.
We have local Chapters: Illinois 2; Kentucky 1; Pennsylvania 2; Ohio 1; Texas 1; Minnesota 1; Alabama 1; Indiana 2. Those who have requested information include Australia, New South Wales, Ohio, California, Oklahoma, England, Ireland, Vermont, Tennessee, Georgia, and Maine.
We hope to establish Chapters in these localities, and interest in other parts of the world. There should be no obstacle in this. It takes a few meetings each year and little actual preparation other than the one who will read a paper or make a Masonic talk. It will create a spirit of interest which will help both the Chapter and the Society. We hope papers presented at local Chapters will be sent to the Editor.
A resume of the meeting shows the Society is starting its second Fifty years with enthusiasm, interest, and activity.
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Al Cerza Reviews Books of Interest to Masons
In 1951 was published "Facts For Freemasons." by Harold V. B. Voorhis. It enjoyed a wide readership but has been out-of-print for many years. We now have an enlarged revised edition of this popular book. The book presents Masonic information in a question and answer format in twenty-five chapters. The subjects covered are Masonic history, customs, symbolism, philosophy, the appendant bodies, biographical sketches of famous Masons, and a definition of Masonic words and phrases.
One chapter is devoted to the subject of Prince Hall and the organization that bears his name. This part of the book has been completely revised to reflect information found since the publication of the first edition. It corrects the erroneous "facts" presented in the Crimshaw book which for many years was used by everyone making a study of the subject. The chapter with biographical material has been expanded by the addition of new names. All matters in the book have been brought up to date such as the list of Masonic periodicals, and the membership statistics.
Available at ten dollars a copy from Macoy Publishing Co., 3011 Dumbarton Road, Richmond, VA. 23228.
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Many months ago Alex Horne, F.P.S., delivered a talk at several meetings on the west coast plus the Victoria Lodge of Research, in Canada, entitled "Sources of Masonic Symbolism." It has been reproduced in mimeographed form. It makes interesting reading covering early reference to our Masonic symbols.
Available at $1.25 a copy from the author, 100 Font Blvd., 5L, San Francisco, Calif 94132.
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There has been published volume 13 of the Transactions of the Texas Lodge of Research, covering the period from June 18, 1977 to March 18, 1978. The material can be classified under three broad categories: (1) Material of interest to all Masons; (2) Texas items of interest to all Masons; and (3) a few items of interest to Texas Masons such as short lodge histories and biographical sketches of local notables. All the papers are carefully researched and skillfully presented.
Under the first category we find the following papers: Effects of the War of Independence on American Freemasonry; this was the first Anson Jones Lecture; A Spring of Acacia, what it is, its use, and its symbolism; Legislative Proscription of Freemasonry, 1830-1840, covering an important phase of the Morgan story discussing the anti-Masonic laws enacted in certain states; plus short items of the 47th Problem, the Wardens' Columns, the North, the Letter "G", the Lectern Slides, Table Lodges, and the meaning of blue in the Craft.
Under the second category we find the following papers: Masonry and the Texas Rangers and Texas Military Lodges in the Confederate Army.
Available at $12.95 a copy from The Texas Lodge of Research, P.O. Box 2923, Houston, Texas 77001
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The Iowa Lodge Service Committee has prepared a "How to Conduct a Table Lodge" which is a detailed guide with two optional scripts for this program
Available at $1.00 for four copies from the Committee, at P.O. Box 279, Cedar Rapids, Iowa 52406.
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William M. Shepherd of Arkansas, has written an interesting book entitled ''The Seven Honor Men" covering the lives of the seven men who have served as the Sovereign Grand Inspectors General of the Scottish Rite in Arkansas. The first sketch presents a picture and the important facts about the life of Albert Pike. Then follow the sketches of the other Scottish Rite leaders with their pictures. In each instance the basic facts are presented plus their civic activities, their Masonic work, and their contribution to the Scottish Rite. The five appendices reproduce items of historical interest relating to the state.
This book has been well researched and is written in an interesting style. Here and there are presented interesting incidents such as the time when a first degree was being conferred in a cold lodge room and when the candidate was asked what he most desired he was about to answer "more heat." Since it is men who make Freemasonry this book illustrates that telling the Masonic story in the form of biographical sketches of Masons is an effective and interesting way to tell Masonic history.
Available at $6.50 a copy from the Scottish Rite Bodies, 712 Scott St., P.O. Box 2139. Little Rock, Arkansas 72203.
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There has been published "A History of the Supreme Council for Canada (1874-1974).
Available from the Supreme Council, 33d, 152 George St., Hamilton, Ontario L8P 1E5, Canada. I have not seen this book and do not know the price.
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Masonic Square, the magazine published in England, in its December, 1978 issue, mentions two books Freemasonry and Its Hidden Treasure, by V.V. Chetty, published by P. Appa Rao, Vimco Printers, Visakhapatnam, 530 001, India, sold for Rps 10.00. The book is highly recommended by the reviewer. The second book is the Royal Art Illustrated, by Erich J. Linder, Published by Akademische Druck u Verlagsanstalt, Graz, Austria; priced at 24.25 Pounds. This book is described as having 270 pages with numerous pictures, in three languages, English, French and German. It is described as being beautifully printed and bound.
The magazine also contains some advertisements of good standard Masonic books. But there is one page displaying an advertisement of a bookseller offering two books that can hardly be recommended to Masons or be classified as Masonic books because they deal with occult-mystic subject that have no part in the quarries of the Craft. The books are entitled Lectures on Ancient Philosophy, by Manley P. Hall, which is described as covering "Masonic origins" together with such strange things as the Ancient Mysteries, Rituals, Pagan Theogony, Cosmogony, and similar nonsense. The second book advertised is The Secret Teachings of All Ages, which is described as "An Encyclopedia Outline of Masonic, Hermetic, Quabbalistic and Rosicrucian Symbolical Philosophy" and that is a mouthful of highly indigestible food for the birds.
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In 1969 there was published the first of a projected four volume biography of George Washington, by James Thomas Flexner. Later he wrote a one volume biography: "Washington, The Indispensable Man." This one-volume work is now available in a paper back edition.
Available at $2.95 a copy, from the New American Library, Mentor Books, 1301 Avenue of the Americas, New York, N. Y. 11019.