Contents
President's Corner THE STATE OF NEW YORK
Freemasonry and Religion Virginia Chapter Hosts Anti-Masonic Preacher
Masonic Symbolism in The World of Nature Books of Interest to Masons
General Horatio Gates Anti Masonry
Layette - Man of Two Nations Return to the Good Ole Days
Understanding and Planning for Masonic Criticism Initiated or Entered
Jerry Marsengill, FPS Editor
401 Masonic Temple, 1011 Locust St.
Des Moines, IA 50309 (515) 244-2540
Alphonse Cerza, FPS, Life, Assoc. Editor
237 Millbridge Road
Riverside, IL 60546
OFFICERS
John R. Nocas, FPS, President
P O. Box 2366
Inglewood, CA 9030500 (213) 678-2594
Jerry Marsengill, FPS, First Vice President
401 Masonic Temple, 1011 Locust St.
Des Moines, IA 50309 (515) 244-2540
John Mauk Hilliard, FPS, 2nd Vice President
Lehman College
Bronx , New York 10468 (212) 960-8363
Allen E. Roberts, FPS, Executive Secretary
Drawer 70, 110 Quince Ave.
Highland Springs, VA 23075 (804) 737-4498
Henry G. Law, FPS, Treasure
2608 E. Riding Dr.
Wilmington, DE 19808 (302) 737-9083
LIVING PAST PRESIDENTS
Philalethes Society
Lee E. Wells
AIphonse Cerza, FPS
Judge Robert H. Gollmar, FPS
William R. Denslow, FPS
Robert V. Osborne, FPS
Eugene S Hopp, FPS
Dwight L Smith, FPS
Robert L Dillard Jr., FPS
Bruce H. Hunt, FPS
Allen E. Roberts, FPS
EXECUTIVE SECRETARY EMERITUS
Carl R. Griesen, FPS
S. Brent Morris, FPS
TREASURER EMERITUS
Ronald E. Heaton, FPS
CONTENTS
The President's Corner
Freemasonry and Religion
Masonic Symbolism in The World of Nature
Al Cerza Reviews Books of Interest to Masons
General Horatio Gates
Anti Masonry
Lafayette - Man of Two Nations
Return to the "Good Old Days" Attend the Assembly, Feast and Workshop
Understanding and Planning for Masonic Criticism
Initiated or Entered?
Through Masonic Windows
On The Cover
Our cover this issue features Jerusalem in Herod’s time from the reconstruction on the grounds of the Holyland Hotel, Jerusalem.
A catalog of these and other slides can be obtained from the Holyland Hotel.
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by John R. Nocas, FPS
President
"AN ETERNAL GIFT"
What is an ETERNAL GIFT? Simply, it is a LIFE MEMBERSHIP in the Philalethes Society. The Life Membership Fund is a permanent endowment and the interest each year is applied to support the Society not only now but far, far into the future... thus an ETERNAL GIFT.
Your purchase of a Life Membership will insure our prosperity and permanence - for the benefit of the Craft and our children’s children. An International Masonic publication, such as ours, is a most important and necessary vehicle for Masons everywhere to express their thoughts and to educate ourselves and others. With your help The Philalethes Society will be "spreading Masonic Light" for generations to come!
A Life Membership costs $200.00... an ETERNAL INVESTMENT which we hope you will make! We have a pleasant surprise for those who have already sent in their 1987 dues - send the Secretary just $185.00 immediately and your name will be added to our HONORED LIFE MEMBERS.
Continued Best Wishes in all your Masonic endeavours!
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GRAND LODGE FREE AND ACCEPTED MASONS OF THE STATE OF NEW YORK
Robert C. Singer
Grand Master
501 Tulip Avenue
Floral Park, N.Y. 11001 3205
RES: (516) 354-7523
OFF: (212) 741-4510
23 October 1986
Bro. Allen E. Roberts, FPS
Executive Secretary
The Philalethes Society
Drawer 70 1-A. South Holly Avenue
Highland Springs, Virginia 23075
Dear Allen:
I was relieved but not satisfied to see the disclaimer at the bottom of page 10 in the October 1986 issue indicating that the expressions of the author of the article on penalties do not reflect the opinions of the Society or of the editorial staff. I hasten to add that neither do they reflect the opinions of his Grand Master or of his Grand Lodge.
l have no quarrel with anyone who voices a personal opinion or who disagrees with a position I may support. I do, however, strongly object to this author's unseemly language in describing responsible leaders of the Craft, i.e., Grand Masters. There is no call for phrases and terms such as "coterie of Masonic Grand Masters of a few Grand Jurisdictions .. waddling forth together, arm in arm"; or the "ego-bloated Grand Master of Masons in a great eastern state"; or "shallow minded Grand Masters"; or paranoia among the Masonic Grand Leadership"; or "vile and craven misconceptions"; or "crass obliteration of the penalties by pusillanimous Grand Officers''; or "Because they are essentially political creatures, Grand Masters have an inordinate fear of public opinion"; or "these craven men", and on and on!
When a writer stoops to such language, it usually means that he is long on emotional juices and short on facts. That is obviously true of the case in point. What the author totally ignores, amidst his impassioned rhetoric, is the key point: no one has removed or proposes to remove the penalties from the ritual. The proposal is only to move it to a point just beyond the obligation.
If the author had done a little homework, he might have discovered some important facts, to wit: the penalties are not Landmarks, they do not appear in the Old Charges or early rituals: they were added to the non obligation portions of the ritual in the mid-1700s and later moved into the obligations: and, in the view of many responsible, respectable and noted Masonic authorities they don't add one useful thing to an otherwise beautiful ritual, but rather detract from the meaningful passages in the central core (obligation) of our degree work.
The writer would also have discovered, if his perceptions were as keen as his reactions are violent, that his little group of "shallow-minded Grand Masters" includes some sober and responsible people: The Grand Master of England (whose Grand Lodge moved the penalties out of the obligation last June in a vote that was "carried very substantially" by members who had long had it under consideration; a Grand Master Mason of Scotland twenty years ago; recent Grand Masters of Pennsylvania and Massachusetts; and several Australian Grand Lodges; to cite just a few examples. We are currently considering a similar action in New York, as are other Grand Lodges, and I strongly urge its passage.
The Masonic Ritual is not static; it is, and always has been dynamic in nature. The basics do not change, but the language has been modified constantly over the past two or more centuries.
Those of us who support the movement (not removal) of the penalties do so not primarily as a reaction to outside criticism but as a result of our reflection and convictions. After all, criticism has been part and parcel of our Masonic world since before the Mother Grand Lodge was founded. We believe that the essential relevancy of Freemasonry to life in our times is harmed by the inclusion of, yes, "blood-curdling" penalties in a solemn oath, and that such inclusion detracts from the basic lessons we teach about Friendship, Morality and Brotherly Love. We also believe that the explanation of the traditional penalties should remain in the ritual, but not in the obligations.
Unfortunately, our Masonic world has always had to contend not only with outside criticism but with internal polemics of the violently intemperate kind so sadly illustrated by the Hilliard article. Please can't we have high quality writing and research in The Philalethes, instead of personally opinionated, sophomoric name-calling?
Most sincerely and fraternally
Robert Singer
Grand Master
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by Jerry R. Korstad, MPS
I am well aware that in regular freemasonry we avoid all discussion of religion or politics. However, due to the recent events and attacks against us by various religions and the media, I feel compelled to say something on the subject.
This paper on religion and Freemasonry was originally written for North Star College Societatis Rosicrucuanae in Civitatibus Foeveratis and delivered in two parts. The question that seems to be asked, Are Freemasonry and religion compatible? Of course they are. Freemasonry is the very support of all religion. The problem arises with religions which must condemn all so called non-believers of their particular belief or theology. They preach hate, war against the devils, and non-believers, etc. This is not confined to Christianity. How they can justify their religious belief by preaching hate and condemning those they do not believe with, and still call themselves godly people has always mystified me. Naturally, to such groups or religions. Freemasonry comes under attack.
No atheist can be a Mason, but the lodge has never claimed to be a church or a religion.
Voltaire: to Benjamin Franklin's grandson said, "My child, God and liberty. remember these two words." We as Masons dare to search for the truth, unmask ignorance and religious fanaticism; also intolerance, injustice, prejudice and superstitions; are we compatible with Christianity or is Masonry a heresy?
History has shown us the persecution of Masonry by fascist and communist governments or the inquisitions of the Roman church, or some factions of Lutherans, Pentecostals, or small groups of ultra-fundamentalist, and cults is to enslave us in their religious dogma; whatever the fields, social, political, and religious. This we do not as; Masons, or Christians - approve; We are Free Man. (In my opinion religions are guilty of heresy not freemasonry,) Not that I wish to condemn all my fellow Christians. However, there are many who do not live up to that which they preach. They are greedy, selfish, untruthful, and just as bigoted as anyone else. Just as some Masons do not live up to their obligations and responsibilities, so it is true of the churches. Voltaire said "if God did not exist man would have to invent him."
This paper is composed of excerpts from many books, articles, and speeches by many different authors. Each author will be given credit for his or her written words be title in the beginning of each quotation.
John G. Taylor, (New York Avon Books. 1973) Black Holes.
Mankind has, ever since he began to think, worshipped that which he cannot understand. The constantly augmenting knowledge of the world has only been achieved by centuries of dedicated work by men of science. Their efforts have been so successful that man's way of lift has been changed out of all recognition by the technological application of their discoveries.
Most religions attempt to avoid the occurrence of an ever-existing world by introducing a time of creation, before which there was nothing, after which there existed at least the seeds of our present universe. However, the explanation is only a side-step which still leaves us open to the same difficulties. For we may ask what caused this act of creation. The answer is usually that it was an act of God, or of the gods if there is a plurality in the religion. In Genesis. "In the beginning God created the heaven and the earth." But who created God? If the answer is nobody then we require an eternally existing deity otherwise we can ask who created God's creator, His creator, and so on.
God, the infinite and unknowable creator of all, can only have had no other creator if God had been able to create both the Universe and God Himself. So we can only reach a satisfactory state of affairs for the beginning of the world if we have a very powerful God indeed, able to create Himself, as well as us, out of the previous absence of any quantity or quality whatsoever. That is a feat indeed worth of the infinite, but one which seems unlikely.
Alan Watts: The Book (Vintage Books, Random House, Inc., N.Y., 1966)
There are indeed secrets in the Bible, and some very subversive ones, but they are all so muffled up in complications, in archaic symbols and ways of thinking, that Christianity has become incredibly difficult to explain to a modern person. That is, unless you are content to water it down to being good and trying to imitate Jesus, but no one ever explains just how to do that. To do it you must have a particular power from God known as "grace," but all that we really know about grace is that some get it and some don't.
The standard-brand religions, whether Jewish, Christian, Mohammedan, Hindu, or Buddhist, are - as now practiced - like exhausted mines; very hard to dig. With some exceptions not too easily found, their ideas about man and the world, their imagery, their rites, and their notions of the good life don't seem to fit in with the universe as we now know it, or with a human world that is changing so rapidly that much of what one learns in school is already obsolete on graduation day.
Most philosophical problems are to be solved by getting rid of them, by coming to the point where you see that such questions as "Why this universe?" are a kind of intellectual neurosis, a misuse of words in that the question sounds sensible but is actually as meaningless as asking "Where is this universe?" when the only things that are anywhere must be somewhere inside the universe.
It is said that humanity has evolved one-sidedly, growing in technical power without any comparable growth in moral integrity, or, as some would have prefer to say, without comparable progress in education and rational thinking. Yet the problem is more basic. The root of the matter is the way in which we feel and conceive ourselves as human beings, our sensation of being alive, of individual existence and identity. We suffer from a hallucination, from a false and distorted sensation of our own existence as living organisms. Most of us have the sensation that "I myself" is a separate center of feeling and action, living inside and bounded by the physical body - center which "confronts" an "external" world of people and things, making contact through the senses with a universe both alien and strange. Everyday figures of speech reflect this illusion. "I came into this world." "You must face reality "The conquest of nature."
The feeling of being lonely and very temporary visitors in the universe is a flat contradiction to everything known about man (and all other living organisms) in the sciences. We do not "come into" this world; we come out of it, as leaves from a tree. As the ocean "waves," the universe "peoples." Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals. Even those who know it to be true in theory do not sense or feel its but continue to be aware of themselves as isolated "egos" inside bags of skin.
Religions are divisive and quarrelsome. They are a form of one-upmanship because they depend upon separating the "saved" from the "damned," the true believers from the heretics, the in-group from the outgroup. Even religious liberals play the game of "we're-more-tolerant-than-you." Furthermore, as systems of doctrine symbolism, and behavior, religions harden into institutions that must command loyalty, be defended and kept "pure," and because all belief is fervent hope, and thus a cover-up for doubt and uncertainty - religions must make converts. The more people who agree with us, the less nagging insecurity about our position. In the end one is committed to being a Christian or a Buddhist come what may in the form of new knowledge. New and indigestible ideas have to be wangled into the religious tradition, however inconsistent with its original doctrine so that the believer can still take his stand and assert. "I am first and foremost a follower of Christ/Mohammed/Buddha or whomever." Irrevocable commitment to any religion is not only intellectual suicide: it is positive unfaith because it closes the mind to any new vision of the world. Faith is, above all, an open-ness - an act of trust in the unknown.
Why does one come to the opinion that the Bible, literally understood, is the truth, the whole truth and nothing but the truth? Usually because one's "elders and betters," or an impressively large group of one's peers, have this opinion. But this is to go along with the Bandar-log, or monkey tribe, in Rudyard Kipling's Jungle Books, who periodically get together and shout. "We all say so, so it must be true!" Having been a grandfather for a number of years, I am not particularly impressed with patriarchal authority. I am of an age with my own formerly impressive grandfathers (one of whom was a fervent fundamentalist, or literal believer in the Bible) and I realize that my opinions are as fallible as theirs.
But many people never grow up. They stay all their lives with a passionate need for external authority and guidance, pretending nor to trust their own judgment. Nevertheless, it is their own judgment, willy nilly, that there exists some authority greater than their own. The fervent fundamentalist - whether Protestant or Catholic Jew or Moslem - is closed to reason and even communication for fear of losing the security of childish dependence. He wood suffer extreme emotional heebie jeebies if he didn't have the feeling that there was some external and infallible guide in which he could trust absolutely and without which his very identity would dissolve.
This attitude is not faith. It is pure idolatry. The more deceptive idols are not images of wood and stone but are constructed of words and ideas - mental images of God. Faith is an openess and trusting attitude to truth and reality, whatever it may turn out to be. This is a risky and adventurous state of mind. Belief, in the religious sense, is the opposite of faith - because it is a fervent wishing or hope, a compulsive clinging to the idea that the universe is arranged and governed in such and such a way. Belief is holding to a rock; faith is learning how to swim - and this whole universe swims in boundless space.
Thus, in much of the English-speaking world, the King James Bible is a rigid idol, all the more deceptive for being translated into the most melodious English and for being an anthology of ancient literature that contains sublime wisdom along with barbaric histories and the war songs of tribes on the rampage. All this is taken as the literal Word and counsel of God, as it is by fundamentalist.
Now, the King James Bible did not, as one might gather from listening to fundamentalists, descend with an angel from heaven A.D. 1611, when it was first published. It was an elegant, but often inaccurate, translation of Hebrew and Greek documents composed between 900 B.C. and A.D. 120. There is no manuscript of the Old Testament, this is, of the Hebrew Scriptures, written in Hebrew, earlier than the Ninth Century B.C. But we know that these documents were first put together and recognized as the Holy Scriptures by a convention of rabbis held at Jamnia (Yavne) in Palestine shortly before A.D. 100. On their say-so. Likewise, the composition of the Christian Bible, which documents to include and which to drop, was decided by a council of the Catholic Church held in Carthage in the latter part of the Fourth Century. Several books that had formerly been read in the churches, such as the Shepherd of Hermas and the marvelous Gospel of Saint Thomas, were then excluded. The point is that the books translated in the King James Bible were declared canonical and divinely inspired by the authority (A) of the Synod of Jamnia and (B) of the Catholic Church, meetings in Carthage more than 300 years after the time of Jesus. It is thus the fundamentalist Protestants get the authority of their Bible from Jews who had rejected Jesus and from Catholics whom they abominate as the Scarlet Woman mentioned in Revelation.
The Bible, to repeat, is an anthology of Hebrew and late Greek literature, edited and put forth by a council of Catholic bishops who believed that they were acting under the direction of the Holy Spirit. Before this time the Bible as we know it did not exist. There where the Hebrew Scriptures and their translation into Greek - the Septuagint, which was made in Alexandria between 250 B.C. and 100 B.C. There were also various codices, or Greek manuscripts, of various parts of the New Testaments, such as the four Gospels. There were numerous other writings circulating among Christians including the Epistles of Saint Paul and Saint John, the Apocalypse (Revelation) and such documents (later excluded) as the Acts of John, the Didache, the Apostolic Constitutions and the various Epistles of Clements, Ignatius and Polycarp.
In those days, and until the Protestant Reformation in the 16th Century, the Scriptures were not understood exclusively in a narrow literal sense. From Clement of Alexandria (Second Century) to Saint Thomas Aquinas (13th Century), the great theologians, or Fathers of the Church, recognised four ways of interpreting the Scriptures: the literal or historical, the moral, the allegorical and the spiritual - and they were overwhelmingly interested in the last three. Origin (Second Century) regarded much of the Old Testament as "puerile" if taken literally and Jewish theologians were likewise preoccupied with finding hidden meanings in the Scriptures, for the concern of all these theologians was to interpret the Biblical texts in such a way as to make the Bible intellectually respectable and philosophically interesting. Concern over the historical truth of the Bible is relatively modern, whether in the form of fundamentalism or of scientific research.
Professor & Dr. Hugh J. Schonfield - "The Passover Plot," and its sequel "Those Incredible Christians."
So much as been written either in favor of or condemning Schonfield as a heraldic and an anti-Christ that I feel I need to say a little more about him. It is sad that Christians and theologians feel so threatened by comments about their religion, which are only intended to strengthen their faith and dispel their faults, myths and misconceptions.
Schonfield is certainly right when he says that two thousand years ago in a small corner of the world events took place that changed the world forever. There diffidently was a plot and a cover-up of events that took place. Even the editing of the Holy Scripture and the out and out destruction of documents of the times and events.
Professor Schonfield has tremendous respect for Christians. He is right when he says that they, Christians, have created more good and charity in the world, but on the dark side have caused more bloodshed, pain and agony all in the name of a Merciful God and his son who preached we should love one another. To me, reading Schonfield has strengthened my faith. There is something to say for being able to question, and yes, even daunt, ones religious faith, and finding strength in doing so rather than following a religious dogma by blind obedience.
SOME CONCLUSIONS:
It is hard for some to understand that we as Masons, Rosicrucians, Christians fathers, lovers of our country and our home, can be a good Christian; For we must love the Lord and ourself. We accept differences of opinion. Yes, we do respond to a person called Jesus Christ. As Masons and Christian Rosicruciana we are beyond the ordinary, and look at the mystical.
When man creates a civilization of his own, he embarks upon a course of development that biologically might terrify the Creator Himself. So far as adaptation to nature is concerned, all nature's creatures are marvelously perfect, for those that are not perfectly adapted she kills off. But now we are no longer called upon to adapt ourselves to nature; we are called upon to adapt ourselves to ourselves, to this thing called civilisation. All instincts were good, were healthy in nature; in society, however, we call all instincts savage. Every mouse steals and he is not the less moral or more immoral for stealing - every dog barks, every cat doesn't come home at night and tears everything it can lay it paws upon, every lion kills, every horse runs away from the sight of danger, every tortoise sleeps the best hours of the day away, and every insect, reptile, bird and beast reproduces its kind in public. Now in terms of civilization, every mouse is a thief, every dog makes too much noise, every cat is an unfaithful husband, when he is not a savage little vandal, every lion or tiger is a murderer, every horse a coward, every tortoise a lazy louse, and finally, every insect, reptile, bird and beast is obscene when he performs his natural vital functions.
What a wholesale transformation of values! And that is the reason why we sit back and wonder how the Lord made us so imperfect.
The difference between cannibals and civilized men seems to be that cannibals kill their enemies and eat them, while civilized men kill their foes and bury them, put a cross over their bodies and offer up prayers for their souls. Thus we add stupidity to conceit and a bad temper.
It has seemed to me that the final test of any civilisation is, what type of husbands and wives and fathers and mothers does it turn out? Besides the austere simplicity of such a question, every other achievement of civilization - art, philosophy, literature and material living - pales into insignificance.
Our preoccupation with immortality has something pathological about it. That man desires immortality is understandable, but were it not for the influence of the Christian religion, it should never have assumed such a disproportionately large share of our attention. Instead of being a fine reflection, a noble fancy lying in the poetic realm between fiction and fact, it has become a deadly earnest matter, and in the case of monks, the thought of death, or life after it, has become the main occupation of this life. As a matter of fact, most people on the other side of fifty, whether pagans or Christians, are not afraid of death, which is the reason why they can't be scared by, and are thinking less of, Heaven and Hell. We find them very often chattering glibly about their epitaphs and tomb designs and the comparative merits of cremation.
It is curious that Shakespeare was never very religious, or very much concerned with religion. I think this was his greatness, he took human life largely as it was, and intruded himself as little upon the general scheme of things as he did upon the characters of his plays. Shakespeare was like Nature herself, and that is the greatest compliment we can pay to a writer or thinker. He merely lived, observed life and went away.
I have already arrived at the position that the Christian theologians are the greatest enemies of the Christian religion. I can never get over two great contradictions. The first was that the theologian had made the entire structure of the Christian faith hang upon the existence of an apple. If Adam had not eaten an apple, there would be no original sin, and, if there were no original sin, there would be no need of redemption. That was plain to me, whatever the symbolic value of apple might be. This seemed to me preposterously unfair to the teachings of Christ, who never said a word about the original sin or the redemption. Anyway, from pursuing literal studies, I feel, like all modern Americans, no consciousness of sin and simply do not believe in it. All I know is that if God loves me only half as much as my mother did, he will not send me to Hell. That is a final fact of my inner consciousness, and for no religion could I deny its truth.
Still more preposterous another proposition seemed to me. This was the argument that, when Adam and Eve ate an apple during their honeymoon, God was so angry that He condemned their posterity to suffer from generation to generation for that little offense but that, when the same posterity murdered the same God's only Son, God was so delighted that He forgave them all. No matter how people explain and argue, I cannot get over this simple untruth.
Philosophy, which was the love of wisdom, became the love of words, and in proportion as this Sophist trend grew, the divorce between philosophy and life became more and more complete. As time went on, the philosophers began to use more and more words and longer and longer sentences; epigrams of life gave place to sentences, sentences to arguments, arguments to treatises, treatises to commentaries, and commentaries to philological research, more and more words were needed to define and classify the words they used and more and more schools were needed to differ and secede from the schools already established; the process continued until the immediate, intimate feeling or the awareness of living has been entirely lost sight of, and the layman has the perfect right to ask, "What are you talking about?"
There are as many definitions of Masonry as there are Masonic writers. The Grand Lodge of Minnesota has published a brief explanation of what we believe a Mason to be. "A Mason is a man who professes a faith in God. As a man of faith, he uses the tools of moral and ethical truths to serve mankind." A Mason binds himself to like-minded men in a brotherhood that transcends all religious, ethic, social, cultural, and educational differences. In fellowship with his brothers, a Mason finds ways in which to serve his God, his family, his country. A Mason is dedicated. He recognizes his responsibility for justice, truth, charity, enlightenment, freedom, liberty, honesty, and integrity in all aspects of human endeavor.
Religion, the expression of man's belief in a divine or supernatural power, is a universal cultural trait among humans. It cuts across time and space. From prehistory to the present, from the inner sanctums of primeval rain forests to the main thoroughfares of overpopulated cities, a staggering majority of human beings have been and still are prepared to accept belief in a supernatural force superior to themselves. The universe is presented to every people as something of a mystery, a universe of transcendental but powerful forces. And in every people of which we have any knowledge we find the individual and the group striving to relate themselves to these powerful forces. Such cravings are found to be universal, and to this elementary subjective experience we usually give the name spiritual."
"The great lesson which runs through all Masonry is to seek Divine assistance and guidance through prayer." (1) When a Candidate has been raised to the sublime degree of Master Mason it is fitting, that on such a momentous occasion that the candidate be presented with a token to commemorate it, this token being a copy of the Great Light of Masonry, the Holy Bible. The Holy Bible upon which the candidate was obligated.
The four major forces of out Christian religion come to us from tradition, from the Bible, from nonreligious knowledge, and from our common human experiences. Let us examine these four major sources of our Christian religion.
The first and primary source of belief is tradition. Christianity is an historical religion, and no one who partakes of the heritage of Western civilisation can miss fully this influence. The average Christian today grows up in a particular cultus, and in gaining a sense of the ethos of one's own religious body one inherits beliefs, attitudes and ideals which determine ones general religious outlook. Those outside Christianity do not remain free from its influence.
Tradition is an invaluable storehouse of expressions of religious beliefs and practices, but in itself it contains only suggestions of possible beliefs as guides to action. It contributes to modern beliefs and faith only as it is rephrased into the vocabulary of modern communication and is verified and validated in the present.
Tradition, "the passing down elements of culture from generation to generation, especially by oral communication." (2)
Freemasonry evolved from the guilds of stonemasons and cathedral builders of the 17th and 18th centuries. Masonic teaching of basic moral truths and religious precepts by oral communication being handed down from generation to generation.
A second source which is binding to some extent on all Christians is the Bible. The record of the experiences and beliefs found there provides a basis in history for almost all traditional beliefs. But even in this sacred realm, the beliefs must be retested, restated, and dressed in modern concepts and translations. The reason the Bible is normative for Christian beliefs is not because it has supernatural authority, but because the experiences and testing of people through the ages have validated certain portions as God's revelation. Thus it comes to have a unique authority as we understand more fully its origin and purpose, but even biblical beliefs cannot become a basis for faith without independent verification in present experience.
"No Mason needs to be told what a place of honor the Bible has in Masonry. One of the great Lights in the Order, it lies open upon the altar at the center of the Lodge. Upon it every Mason takes solemn vows of love, of loyalty, of chastity, of charity, pledging himself to our tenets of Brotherly Love, Relief, and Truth." (3)
"Thus, by the very honor which Masonry pays to the Bible, it teaches us to revere every book of faith in which men find help for today and hope for the morrow, joining hands with the man of Islam as he takes oath on the Koran, and with the Hindu as he makes covenant with God upon the book that he loves best." (4)
The third source is general secular knowledge. This source provides data which may have religious significance. It was not an accident that Thomas Aquinas built his theology on the secular philosophy of Aristotle, or the process theologian today build on the philosophy of Alfred North Whitehead. We must know the world if we are to have any accurate knowledge of God. When we spell out our way of looking on the world, we are setting up the environment for our religious thinking. In other words, religion without metaphysics is impossible except as a theological abstraction. If we cannot find God in the order of the skies or the smashing of an atom, we are not likely to find God at prayer meeting or the Masonic Temple.
We have only to consider the significance of the work and numerical degrees of Masonry to understand the monumental amount of secular knowledge that a Mason is exposed to during his lifetime. "Masonry is a moral science which implies that in it are to be found great moral precepts." (5)
The fourth source of our beliefs is our interpretation of common human experience, particularly as it is exemplified in personal experience. As in the fields of music or painting, the meaning and validity of religion lie in personal appreciation and verification. Religion must be grounded in the experience of persons. Of course, we must have objective tests by which to measure our experiences and norms by which to judge them. Our criteria emerge from joint efforts to evaluate experience.
We may take the authority of the expert in science, but in the field of religion even the authority of the expert cannot make belief live. The final experiment is that of life itself, and no one can do this by proxy.
The First, Second, and Third Degrees of Masonry so extensively interpret and portray the human experience that we need not mention the Scottish Rite and York Rite degree work to justify Masonic appreciation and verification of religion.
"For Masonry knows, what so many forget, that religions are many, but Religion is one - perhaps we may say one thing, but that one thing includes everything - the life of God in the soul of man, and the duty and hope of man which preceed from his essential character. Therefore, it invites to its altar men of all faiths, knowing that, if they use different names for 'the Nameless One of a hundred names,' they are yet praying to the one God and Father of all." (6)
Freemasonry is a part of our Religious heritage, but only a Mason would be competent to testify to this truth.
BIBLIOGRAPHY
(1) Wilder, Ellwood C., Past Master Hawaiian Lodge No. 21. Address to Candidate on Receiving the Third Degree, 1927
(2) Encyclopedia America
(3) R.W. and Rev. Joseph Fort Newton. The Words of a Great Masonic Divine.
(4) Ibid
(5) Encyclopedia America
(6) R.W. and Rev. Joseph Newton. The Words of a Great Masonic Divine.
I wish to thank my wife Betty for her typing and a big thanks to my brother Don D. Korstad, for all his help in editing the mess of all the research I had gathered.
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Virginia Chapter Hosts Anti-Masonic Preacher
The room was full for the dinner meeting of the Virginia Chapter of The Philalethes Society in July. The members and visitors were there to hear the Reverend Victor R. Morris tell them why they should not be Freemasons. He said he was the minister of the Church of God, which he noted was commonly called "The Holy Rollers."
Morris said, in answer to a question, that he had spent perhaps 200 hours studying books and articles on Freemasonry. This could be, but what he said has been said over and over again by a countless number of anti-Masonic speakers. This could be covered in a couple of hours. In attempting to answer questions his lack of knowledge about the Craft was evident.
The meeting, including the talk, questions and answers, was video taped. Each Chapter has received a copy. Others may receive this VHS video recording at cost. Send a check for $10 (which includes postage) payable to "TAPE" and mail to the Executive Secretary, Drawer 70, Highland Springs, VA 23075. Please mark "Tape" on the outside of the envelope so it can be forwarded, unopened, to the supplier.
Virginia Chapter is to be congratulated for talking this unprecedented step. It is only by listening to our enemies, or would-be enemies, that we can continue our search for truth and light.
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Masonic Symbolism in The World of Nature
by Mervin B. Hogan, FPS
Man has always expressed his emotions symbolically in various ways: by sound (music), color and line (graphic arts), form (sculpture), as examples. The desire to present his thoughts has led him to such sophisticated accomplishments as the ancient highly symbolic sciences of astrology, numerology, and alchemy; which are more or less interrelated. Basic similarities are to be found in symbols of antiquity independently invented by cultures separated by great geographical distances and highly differing philosophies.
To every man the nearest and dearest mystery is himself. His prime question is, Whence came I? Each of us is the center of his own personal universe or cosmos and is unspeakably shaken and startled when that protected, sheltered, subjective realm comes under the impact of external forces. Each man requires by nature a solid individual foundation in each dimension of his being. Immediately recognizable are the four basic dimensions of length breadth and height defining his physical body and the fourth dimension of time along which he individually pursues the Journey of Life down the River of Time. It is really the question of the implicit, personal and less readily defined subjective dimensions of emotion versus reason which is the deep and basic concern of each of us.
Throughout aeons of time, man has concerned himself with the observation and analysis of the natural world in which he lives so as to better understand those surrounding external forces impacting on his life. But there seems to be no question that he has been far more successful in his search for the secrets of Nature than he has been in understanding himself and his involvement with his fellow man collectively. We are indebted to the ancient worlds of the Mediterranean and the Near East for their accomplishments in these latter spheres of inquiry.
The candidate in Freemasonry almost immediately has his attention and thoughts directed to the work of his Creator by no less an accomplishment than the creation of the universe or cosmos by the Supreme Architect and Engineer. In Genesis there are two rather different narratives of this cosmological achievement. The more ancient and primitive account appears to he that of Gen. 2:4-25. The version selected by Masonry for its purposes of instruction is that of the first chapter of the first book of the Great Light; which differs quite markedly from the other presentation. The Creation, based on Babylonian concepts, is also presented in Isa. 40:12-23 and Isa. 45:5-18.
The initial chapters of Genesis introduce the Elements of alchemy and quite obviously unfold a supernatural act as a physical reality in symbolic form. Clearly the accounts were never conceived to be taken literally. This means of presentation is in keeping with the profound and universal method of teaching underlying the whole of Masonry and which relates to each Freemason.
The story in the second chapter of Genesis presents the Creation as an accomplished fact and closely agrees with Babylonian mythology. It differs from this latter source in its sharply defined Hebraic monotheism. Water is provided by what appears to be a fountain since "there went up a mist from the earth, and watered the whole face of the ground." This implication of rain, however, suggests a Palestinian source rather then Mesopotamia since in the latter country, as in Egypt, it is the overflowing of rivers which makes the soil fertile.
The opening verses of the Holy Bible give the strictly Hebraic version of the Creation wherein the original Great Source was a chaos of Water. Light (or Heat) was created the first day and/or the fourth day, depending upon the interpretation of the word light. On the third day Water and Earth were ordered out of the chaos. Air was evidently created the second day under the designation of the firmament being Heaven since the 20th verse refers to "fowl that may fly above the earth in the open firmament of heaven."
A poetic re-statement of the Creation as given in Genesis is recounted in Psalm 104.
As would be anticipated, Greek civilization and its science were greatly indebted to the older civilizations of Egypt and Mesopotamia. The extent of Greek science, however, compared with the status of its predecessors, is almost beyond belief. To the Greeks we are indebted for introducing the concept of possibly establishing various basic principles from which could be deduced the consequent truths which would rigorously follow. It was Greek science also which for the first time contributed the originality of arriving at a naturalistic - rather than a supernatural - interpretation of the world and universe. This startling and astounding development originated in Ionia; more specifically, in the town of Miletus.
History records Thales as the first of three Milesian philosophers who left an indelible mark in this field. First, however, he brought back from a visit to Egypt an accomplished knowledge of geometry. This background enabled him to achieve a pronounced advance over the state of Egyptian geometry by his discernment and grasp of the conditions and significance of what constituted a general proof and its basic relationship to geometry. His lasting fame, however does not rest upon his contribution to geometry alone but rather upon his realistic, naturalistic, and commonsense approach to appraising and interpreting the physical universe and world around him.
Possibly due to the influence of earlier mythologies and a first-hand acquaintance with various swampy regions, he decided that everything at one time had been Water. His innovation was the idea that the Earth and everything else had been made out of Water by a natural and understandable process. In other words, he left a creator or any supernatural being out of his hypothesis. His thinking may have been prompted and encouraged by a such a well known occurrence as the silting up of the Nile delta.
Thales held the view that the Earth is a flat surface floating on Water with Water both overhead and all around the Earth. This picture provided a source for rain from overhead. The sun, moon, and stars were conceived to be incandescent vapors which moved across the watery firmament of the sky and then sailed around on the seas supporting the Earth to their respective positions in the East, from which each would rise at its appropriate time. This concept is of significant scientific value and is a pronounced scientific advancement since it is built upon the conclusions drawn from a collection of observed facts and presents a coherent functional operation which in no way depends on the authority or influence of a creator.
Anaximander was probably 20 years younger than Thales and likewise resided in Miletus. He too directed his attention and talents to the ordering of the cosmos. He made more extensive observations and collected considerably more data than had Thales and directed an extremely capable talent to its thoughtful and judicious analysis. He was concerned with possible modes of transformation of the Elements in the world and universe and arrived at a more complex scheme of things in this relation.
He visualized four primeval Elements constituting the world: these Elements existing in a separated and stratified condition. At the center was the heaviest, Earth; surrounding it was Water; mist or Air in turn enveloped the Water; with Fire enclosing the three. Quite clearly Fire heated the Water, and by evaporating it, caused the dry land or Earth to appear as simultaneously additional mist or Air resulted. He advanced in his thinking to the point of concluding that since the four Elements may all transform into each other, each is actually but a given state of a basic indeterminate substance. His ingenious and extensive scheme of cosmology embraced very much more, including the origin of man, but the above restricted statement must suffice for the present purpose.
The third Milesian, Anaximenes was some 40 years Thales' Junior and strongly advocated mist or Air as the basic element. His advance in thinking was his awareness that Water is transformed into steam (or Air) and that Water results from condensation. His precedessor failed to explain how the four Elements resulted from his indeterminate substance. Anaximenes presented a conceivable and plausible explanation of how a basic substance might possibly exist in four different states.
These three Milesians were sufficiently astute to realize there was still lacking an explanation of why things are in a state of perpetual change rather than remaining in their present state. Another Ionian, Heraclitus of Ephesus, came up with such an explanation.
Heraclitus, as the advocate of change, decided on Fire as his First Principle. This conclusion probably followed from the fact that Fire is an active agent which obviously produces not only change - but even drastic or catastrophic change - in numerous and varied cases. Particularly fundamental was the doctrine of opposing forces which Heraclitus presented. He concluded there was a force which moves things on the Upward Path to Fire and an opposite force which moves them on the Downward Path to Earth. Any particular state of matter results from a balance or equilibrium of such opposing forces.
The choice of a specific Element as the First Principle in his particular interpretation has caused history to link each of the three Ionians with that respective Element, namely: Thales - Water, Anaximenes - Air, and Heraclitus - Fire.
Since the Ionians rejected any mystical or supernatural intervention in their First Great Cause, the later Greeks considered it a materialistic, naturalistic, and atheistic tradition Pythagoras subsequently introduced his religious tradition based on numbers and geometry and therewith instituted a sophisticated mystery religion. Intimately a part of Pythagorean symbolism is the 3-4-5 right triangle.
Associated with the Elements were certain Qualities. Earth is dry and cold, Water is wet and cold, Air is wet and hot, and Fire is dry and hot. Tradition has it that Pythagoras related these four Elements and four Qualities in the geometrical scheme indicated in Fig. 1 or Fig. 2. This concept of the order of things prevailed for over 2,000 years.
These Greeks of the sixth century B.C. were limited to making qualitative observations of evident phenomena. Precise measurement and observation relating to quantitative values were a long way off in the distant future. Their manner of thinking is quite readily understandable. If a log in the fireplace is noted, as an example. Water will bubble out of the wood, Air (smoke and steam) comes off, Fire consumes the log, and Earth (ashes) will remain. Within the restrictions of their qualitative knowledge, the gaseous state was an inclusive one. It was but natural for them to lump steam, smoke, fog, mist, and anything else in the vaporous form under the general and collective heading of Air.
The oriental Yang-Yin principle is basically related to the complex Chinese system known as I Ching. In Fig. 3 is shown the circle enclosing the asymmetrical Yang and Yin which is dynamic in nature and suggests rhythmic cosmic motion. It is surrounded by the eight I Ching trigrams implying the influence of alchemy. Clearly presented by, the Yang-Yin symbol is the circle with a point in the center; which the Chinese denote as the Tao.
The Yang and Yin are two antithetical essences, each carrying within itself a bit of the essence of the others each shaped to the other; forever opposed, forever united - in a circular geometric figure. As an example, the white Yang represents the active, male principle while the black Yin represents the passive, female principle. The enclosing circle refers to their Joint offspring. In the trigrams Yang is represented by an unbroken line (-) and Yin by a broken line (--).
To Pythagoras the number 10 was philosophically the perfect number, and therefore there were precisely 10 basic pairs of contraries in the universe, as follows: (1) Limited-Unlimited, (2) Odd-Even, (3) One-Many, (4) Right-Left, (5) Masculine-Feminine, (6) Rest-Motion, (7) Straight-Crooked, (8) Light-Darkness. (9) Good-Evil, (10) Square-Oblong He concluded:
"Thus the universe is generated from the Odd, or the Limited, and the Even, or the Unlimited.
"From the Odd and the Even all numbers are generated. Number therefore is the ruler and essence of gods and men, and numbers are both the substance and the attributes of any thing and of all things."
A careful comparison of Figs. 1, 2, and 3 reveals a number of fundamental similarities or identities inherent with the three symbols. This suggests the universality of symbolism. A further extension of symbolism is implied by Figs. 4 and 5, where the Yang-Yin figure can evidently be related to the zodiacal signs for cancer and pisces, respectively, of astrology.
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Al Cerza Reviews Books of Interest to Masons
There has been published a book entitled "English Masonic Exposures, 1760-1769," by A.C.F. Jackson, a prominent and able English Masonic Scholar. This interesting scholarly book has a general introduction on the subject of the English exposures of the Masonic ritual. Then a brief description is presented of nine exposures published between 1760 and 1769. A detailed discussion of the two most famous exposures of the period, "Three Distinct Knocks" and "Jachin and Boaz" is presented. Then follows a transcript of these two exposures. There is also reproduced a transcript of "Shibboleth," an exposure published in 1765, with a detailed commentary by the author. Exposures are both interesting to read and have value in helping us understand the history and development of the Masonic ritual over the years. This book is a valuable contribution to Masonic literature for the Masonic student of the ritual.
Available at $21.50 a copy, from Macoy Publishing & Masonic Supply Co., 3011 Dumbarton Road, Richmond, VA 23228.
There has been published a full scale biography of the most famous Masonic eccentric in the United States, with the title "Norton I. Emperor of the United States," by William Drury. In 1859 Brother Joshua A. Norton, of San Francisco, issued a proclamation stating that he was the Emperor of the United States. This document he delivered to a local newspaper editor who printed it, created an amusing interest, which was to last for twenty years, as Norton, as Emperor, issued Edicts, made himself visible, and became the leading tourist attraction in town. He wore a uniform and a sword, patronized the free lunch counters of the saloons, and was welcomed everywhere as he was good newspaper "copy." He eventually attracted national attention and became a friend of Mark Twain who delivered lectures about him all over the country. Norton had arrived in town during the gold rush, became a wealthy merchant real estate operator, tried to corner the rice market, and lost everything. This must have unbalanced him because it was shortly after this that he issued the Proclamation. Since that time it has been debated whether he was of sound mind or was play-acting as he secured the necessities of life and the attention of the public by his activities. Most persons have concluded that he was of sound mind except on the subject of his being Emperor.
From time to time his exploits have been printed in Masonic journals and space is devoted to him in the centennial history of Freemasonry in California. Today Brother Norton still is in evidence in San Francisco. There is an active trade in his memorabilia. The Sheraton Plaza Hotel has an Emperor Norton Room. The Mansion on Pacific Heights has an Emperor Suite. The transamerica Pyramid has a restaurant that displays a painting of Norton. There is an Emperor Norton Inn on Post Street and he is remembered in the Wax Museum. A sightseeing ship in the harbor is named Harbor Emperor and has on its prow a figurehead of Norton in his imperial regalia. Today you can buy Emperor Norton Coffee and Emperor Norton Cigars in San Francisco. When he died in 1880, 10,000 persons filed past his coffin in two days, and he was buried in the local Masonic cemetery. This book makes amusing reading for many moments of relaxation.
Available at $16.45 a copy from Dodd, Mead & Co., 79 Madison Ave., New York, N.Y. 10016.
In 1985 an extensive Exhibit was presented at the Scottish Rite Masonic Museum of Our National Heritage, located at Lexington, Massachusetts in connection with the tenth anniversary of the establishment of the Museum. The Exhibit was called "Fraternally Yours: A Decade of Collecting," and included items relating to many fraternal groups with information about their history aims, and any direct or indirect connection of each with Freemasonry.
In preparation for the Exhibit, Barbara Franco, Assistant Director of the Museum, researched the subject so that adequate correct information could be supplied about each group. The result of this research has been included in a published catalog of the items displayed at the Exhibit, with the title "Fraternally Yours," and examines fraternal organizations in the United States up to the year 1920. Many pictures of the items in the Exhibit are reproduced in this book. It is a valuable authentic contribution to the literature about fraternal organizations and can be read with pleasure and profit.
Available at $13.50 a copy, from the Museum of Our National Masonic Heritage, P.O. Box 519, Lexington, Mass. 02173.
There has been published an interesting book with the title "Masonry Along the Brazos Valley," written by Dr. George H.T. French, one of the pillars of the Texas Lodge of Research. Using the Brazos River Valley as the thread for the presentation the book tells us many interesting general and Masonic history items. It is a vehicle that might well be used for more books to tell us about geography and the Craft in various areas.
Available at $10.00 a copy from Wayne Poorman, Secretary, Texas Lodge of Research, P.O. Box 609, Rosenberg. Texas 77471.
In January, 1923, the first Short Talk Bulletin was published by the Masonic Service Association and was mailed to each lodge chartered by a Grand Lodge member of the Association. These Bulletins have been published each month since that time and sent to lodges and to subscribers. Each Bulletin covers a subject of Masonic interest and the cumulative effect of these Bulletins is a veritable mountain of valuable material about Freemasonry, its history, its philosophy, and symbolism. Some groups over the years have subscribed to the Bulletin for each of its members, and there have been members who have given gift subscriptions to new members as a means of helping them become better informed Masons. Too often the Bulletins are received by the lodge and only several officers read them. For years subscriptions have been made available to members of regular Masonic lodges in recognition that an informed Mason is a better Mason.
Subscription rates as follows: $2.50 a year in the United States and APO and FPO addresses; $3.50 a year to addresses outside the United States. Send orders to the Masonic Service Association, 8120 Fenton St., Silver Spring, Md. 90910. A gift card will be sent to the recipient on request.
The Freemason, Canada's national Masonic magazine, has been published for many years, and recently it acquired a new editor and publisher. It also has a new "look" with an attractive format. The contents of the periodical has been expanded beyond the former good news coverage of events talking place in Canada relating to the Craft. The Spring, 1986 issue contains the following interesting general articles: What is Freemasonry and its Purpose? The George Washington Masonic National Memorial; the Allied Masonic Degrees described in detail: and Amadeus: Fact or Fiction? There is stated that a Correspondence Course on Freemasonry is being conducted by a member of a lodge in Canada. It reminds us of the splendid correspondence course conducted in Ohio for many years by Past Grand Master Royal C. Scofield.
The magazine is published quarterly and its address is 385 The West Mall, Suite 257, Etobicoke, Ontario M9C 1E7, Canada. The editor is Shepherd Maizels, and the publisher is Marvin Donin. The subscription rate is $8.00 for one year; $12.00 for two years; and $16.00 for three years for members in Canada. For subscriptions outside Canada add $1.50 for each year.
The Prestonian Lecturer of 1986 is Wallace McLeod, of Canada, a Past Master of Quatuor Coronati Lodge. His lecture is entitled "The Old Charges" and in accordance with custom the Lecture has been printed in booklet form in order to reach a larger audience. The subject is important as a part of Masonic history and is presented in an interesting and informative way. Masonic students will welcome it as part of their library because it has been prepared by an expert.
Available at $3.00 a copy from the author. c/o Victoria College, University of Toronto, 73 Queen's Park, Crescent, Toronto, Ontario, Canada M55 1K7
After the passing of Harry Carr his Masonic library and regalia was purchased by the Scottish Rite Bodies of Dallas, Texas. This is a valuable acquisition for the United States, and considerable interest has been displayed about these items. There has been published an attractive and informative illustrated brochure with the title "The Harry Carr Library." It contains a picture of Harry Carr, his biographical sketch, and a description of the collection, written by Terence O. Haunch.
Available at $2.00 a copy, from the Dallas Scottish Rite Bodies. P.O. Box 1850, Dallas. Texas 75221.
The June, 1986 issue of Masonic Square, published in England, contains many interesting items. Here is a sampling from the contents: A Masonic Hero: Some Lady Masons; Brotherhood in Berlin; Mark Benevolence; Founders of Freemasonry in Georgia; and Franz Liszt. The magazine is published quarterly.
Subscriptions are available at $9.00 a year, from Lewis Masonic Publishers, Terminal House, Shepperton, TW17 8AS, England.
The June 1986 issue of our magazine contained a review of volume 6 of Chater-Cosmo Transactions. On the volume was the price, and it was stated to be $75.00 a copy. But the review did not state that this amount was in Hong Kong dollars: with the favorable exchange rate the actual cost in United States dollars is $12.00. We regret this error in informing our readers.
A revised edition of "From Operative to Speculative," by Dr. William Moseley Brown, has been published by the Masonic Service Association. It briefly covers the history of how the operative craft evolved into the Freemasonry that we have today. The author served the Grand Lodge of Virginia as Grand Master, was an outstanding scholar, and wrote many Masonic items.
Available at $2.65 a copy, from the Association, 8120 Fenton St., Silver Spring, MD 20910.
The subject of leadership in the Craft has been of great interest in recent years. There has been printed a revised edition of the Masonic Service Association Digest "Leadership" containing articles with these titles: Some Random Thoughts on Masonic Leadership; What It Takes to be a Leader; Leadership, Discovering and Motivating Leaders: Recognizing and "Growing" the Leader; The Essential Ingredient: and A Call for Leadership.
Available at $2.30 a copy, from the Association, 8120 Fenton St., Silver Spring, MD 20910.
The Grand Lodge of Massachusetts has been publishing an excellent illustrated periodical issued quarterly. The magazine is in its third year and each issue contains material of special interest to Masons in the way of news and papers of general interest. The Winter, 1985 issue, for example, has the following articles, in addition to matters of local interest: Resurrected Fleet, a Tribute to Brother Homer N. Wallin; Mason at Sight, being a report of what happened in Illinois, Faith, a report of what happened in Europe when World War Two ended; a review of two Masonic books; an article on investigation; a short report on the great work of Harry E. Tice, of Georgia, better known as the Sunshine Man; and the reproduction of an important talk by the late Thomas S. Roy entitled "An Answer to Anti-Masonic Religious Propaganda."
Subscriptions are available to out-of state Masons at $6.00 for one year, $10.00 for two years, and $12.00 for three years, by writing the magazine at 186 Tremont St., Boston, Mass. 02111.
The year 1985 was the 200th anniversary of the formation of Lancaster County, South Carolina. Since anniversaries afford an opportunity to have a celebration and to take part in a community protect, some years before 1985 plans were made for a suitable observance by Jackson Lodge No. 63 to be a part of the public project. William Jefferson Bryson, Jr., MPS, who was the editor of the Trestle-Board of the Lodge, was selected to research the history of the County and of the Lodge and to organize a suitable program. This has resulted in the publication of an interesting soft-cover book entitled "A Celebration of Jackson Lodge Freemasonry."
This book reproduces many documents relating to the history of the County and of the Lodge. Since Andrew Jackson was born in the County and the Lodge is named after him, the book contains a good biographical sketch plus several pictures of him with one having him wearing Masonic regalia. There is also reproduced in facsimile a letter written by him in 1824. There is reproduced an Address delivered before the Lodge in 1856 describing the nature of Freemasonry. Reproduced is a fine paper by T. Harry White, Past Grand Master of the state, and a Member of The Philalethes Society. The book is a storehouse of material of interest.
One day was devoted by the lodge to public participation in the celebration with an open house program which resulted in a benefit to the community and to the Lodge.
Copies of the book are available at $6.00 a copy, from S. Ledell Smith. Secretary, P.O. Box 492. Lancaster. S.Car. 29720.
John A Van Gorden has written a third book of biographical sketches entitled "Ancient and Early Medieval Historical Characters in Freemasonry. It presents thirty eight persons who have a connection with or are mentioned in Masonic degrees.
Most of the persons relate to the Scottish Rite ceremonies but some are in the Blue Lodge degrees, the Royal Arch, and the Knights Templar. The names are presented in alphabetical order from Agrippa to Zoser. In each instance facts are presented about the person with a short explanation of the characteristics in his life that connects it with Freemasonry.
Available at $9.75 a copy, from the Supreme Council, A.A.S.R., N.M.J., P.O. Box 519, Lexington, Massachusetts, 02173
Volume Six of the Transactions of the Maine Lodge of Research has been published covering the period 1984-1985. This book has a summary of the minutes of the meetings during the period and many items of significance to Maine Masons. There are also a number of items of general interest to Masons. Among this group are the following papers: A sketch of Dr. George H.T. French and his picture with a report that he has become the third Fellow of the Lodge. The Rise of Modern Anti-Masonry, reproduced from The Freemason of Missouri. Hiram - The Widow's Son. by Roy A. Wells. with the author's picture and bibliographical sketch. A paper about General Joshua L. Chamberlain andante of Sir Peter Parker. A short paper discussing the current anti-Masonic storm; plus an item about John Paul Jones. The volume ends with a discussion of the subject of solicitation.
Available at $5.00 a copy, from C. Weston Dash. Secretary. "Hidden House." Shore Road. HCR 60. Box 159. Medomak, ME 04551.
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by C. Clark Julius, MPS
The career of Horatio Gates had its ups and downs. In the fall of 1777 he was a national hero, surpassing George Washington in military glory. In January, 1778, Gates arrived in York, Pennsylvania, the national capital at that time, where he assumed control of the entire Revolutionary War effort. Four months after his arrival, when he left York, Gates had been humiliated and shorn of his power.
Before becoming an American patriot, Gates had served in the British army, in which he had first risen rapidly, then stagnated. Rising and falling were the twin themes in Gates' life.
He was born at a low-level in class-conscious England in 1728. His father was a butler and his mother a housekeeper in the mansion of a duke.
Almost nothing is known about Gates' childhood; perhaps he was ashamed of his humble beginnings and therefore never spoke about his childhood. He must have been fairly well educated, because he became a fairly good writer and showed a familiarity with classic literature.
In 1749, at age twenty-one, he received a commission as a lieutenant in the British army. Since commissions had to be purchased and were sold almost exclusively to aristocrats. Gates must have been sponsored by a noble patron. As the child of servants, he had probably learned early the value of being backed on one's betters.
Gates' first assignment in the army was in Nova Scotia, where he served on the staff of Colonel Edward Cornwallis. Gates was successful in winning the favor of his commander and assisted Cornwailis in laying out the town of Halifax, which is now the major port of Eastern Canada. Among the first settlers in Halifax was a Lieutenant Phillips, whose daughter. Elizabeth, became friendly with young Gates. In 1754 he became engaged to Elizabeth.
After the announcement of his engagement. Gates sailed to England, where be obtained a promotion to the rank of captain. Returning to Nova Scotia, he married Elizabeth, and they set up housekeeping in Halifax. She was a domineering woman, devoted to furthering her husband's career. As the daughter of a soldier, she was well-prepared for her life as a soldier's wife.
At the beginning of 1755 the Gateses moved to New York, where Horatio took command of a company. He and Elizabeth engraved an active social life. Elizabeth Gates was the first woman to be seen in New York wearing an English riding habit. Shocked New Yorkers reported seeing her in "men's clothes."
Gates attended meetings of the New York Whig Club, where he was exposed for the first time to liberal political ideas. The fundamental doctrine of the Whigs is that a government should rule only with the consent of the governed.
In the spring of 1755, the Gateses' comfortable life together in New York came to an end. War was breaking out again between Britain and France, a war which was fought in America as the "French and Indian War." Gate's company was ordered to join with a British force being collected under General Braddock in Maryland.
Braddock's assignment was to march his arm into western Pennsylvania and take the French Fort Duquesne, which stood on the site of present-day Pittsburgh. In Braddock's army was the Virginia militia commanded by Colonel George Washington. (Other men in Braddock's expedition whose paths would later cross Gates' again were Colonel Charles Lee and Daniel Morgan, who was a lowly teamster.)
Braddeck's ill-fated expedition became a lesson in military history. Unaccustomed to wilderness warfare, the British were ambushed by Indians and Frenchmen shooting from behind trees and rocks. Out of a total of at least 1373 British soldiers, 914 became casualties. General Braddock was killed. Gates was wounded, but was helped from the battlefield by a soldier named Francis Penfold (Twenty years later, Gates would hear that Penfold was impoverished and would invite him to "spend the evening of" his life at Gates' home; "While I Iive, my saviour Penfold shall not want," Gates wrote to Penfold.)
After recuperating from his wound in Lancaster, Pennsylvania, Gates was sent to various forts on the frontier in upper New York State, where French-allied Indians were attacking settlers. Elizabeth remained in New York, but he managed to visit her from time to time. In 1758, their only child was born, a son, Robert.
In 1759, due to the efforts of his former commander, Cornwallis, Gates was promoted to brigade major and was transferred to western Pennsylvania. There he served at Fort Pitt, formerly Fort Duquesne, renamed for the Prime Minister of Britain after the British finally captured it from the French. Before going to his new post, Gates, his wife, and their infant son sailed to England to visit Gates' aging parents. On their return to America, Gates left his wife and son in comfortable quarters in Philadelphia, while he set out for the rigors of life at Fort Pitt.
In 1760, General Robert Monckton became Gates' superior in Pennsylvania. Gates and his general became good friends. Almost invariable Gates got along well with his superior officers. His ability to fraternize with his chiefs contributed to his steady advancement in military rank.
When Monckton was appointed Governor of New York. Gates accompanied him as a member of his staff. In View York Gates renewed his association with the Whig Club. He was also assisting General Monckton in planning an expedition to conquer Martinique in the French West Indies.
In November of 1761, when the expedition was reads Gates sent his wife and son back to England, and set sail for Martinique with General Monckton. The island was captured, and Monckton sent Gates as his emissary with news of the victory to London. In 1762 Gates, sharing in his commander's glory, was promoted from, brigade major to major.
Gates' fortunes, which had been prospering up to this point, now met with setbacks. His first disappointment after being promoted was discovering that, although his rank was higher, due to an illogical technicality his pay would be only half what he previously received. He determined to go to America to visit the commander of all the British forces there, to see whether he could arrange for a profitable position. But the commander had no vacancy for Gates.
Finding no position in America. Gates returned to England, where he resumed his search for a raise in pay by calling on members of the British high command. His efforts became increasingly frantic. As time went by, his chances for preferment grew smaller. The French and Indian War, which was ending victoriously for the British, would soon be over. Armies would be demobilised. The need for officers was already diminishing.
Gates' prospects for a raise in pay seemed hopeless. In his desperation he made a pest of himself with highly placed friends. He antagonised his most important patron. General Monckton, who wanted to see no more of his former aide. With the breakup of that relationship. Gates' days in the British army came to an end.
Personal sorrow accompanied Gates' professional disappointments. His father died in 1766, and his mother in 1768. Depressed, Gates began to drink excessively and to gamble away his reduced income. It was not until hearing several sermons by John Wesley, who was preaching to huge outdoor crowds in every part of England, that Gates was able to control what he called "my guzzling and gaming."
His career in the British army ended, Gates thought increasingly about moving his family back to America. He remembered, soothingly, the democratic ideas he had absorbed at the Whig Club in New York. He was sick of aristocratic British society which tended to keep people in the class to which they had been born. In London he met Benjamin Franklin, who was on a prolonged stay in England as a representative of the American colonies. Franklin may have encouraged Gates in his wish to move to America.
Gates wrote to George Washington, whom he had met on Braddock’s march, to ask Washington's advice on buying land in America. In 1772 he brought his family to the Shenandoah Valley of Virginia, where they settled on 659 acres. He had a sturdy house built and named it Travellers' Rest. He placed his son in a private school in Annapolis and turned his hand to farming, growing tobacco, corn, rye, wheat, and oats, and raising horses, sheep, hogs and cattle. The farm prospered.
Gates became a lieutenant colonel in the Virginia militia. He declined, however, to march with the militia on raids against the Indians, whom he had come to respect while serving in the British army. He believed that the way to deal with Indians was not to fight them but to negotiate fairer treaties with them. Although he repeated the rights of Indians, Gates was not opposed to the enslavement of black people. He owned a dozen slaves himself, who worked his big farm for him.
Gates had no sooner settled into his new life in Virginia than the colonies began to have serious problems with the mother country about taxation. Gates never had any doubts about where his sympathies lay in the disagreement. The former British officer wrote to Charles Lee (also a former British officer who had settled in America): "I am ready to risque my Life for the Liberty of the Western World."
When the first guns were fired at Lexington and Concord in the spring of 1776, Gates offered his military service to the Continental Army. In June, at age forty-seven, Gates was commissioned a brigadier general. He joined Washington at Cambridge outside of Boston and served the commander in chief as his adjutant. Gates was skilled in administration and helped greatly in organizing the raw American troops.
In the spring of 1776 Gates was promoted by Congress to the rank of major general. He had made various friends in Congress, notably, John Adams, with whom he corresponded regularly. Congress authorized Gates to lead the northern American army into Canada. When Gates joined the northern army in New York state, he was prepared to take command of it. He found, however, that Congress had failed to direct General Philip Schuyler, the previous commander, to turn the army over to Gates. The question of who was in charge was settled when Schuyler wrote to Congress asking for clarification, and received the answer that Gates should report to Schuyler. Gates accepted Congress' verdict gracefully and went about upgrading conditions at Fort Ticonderoga.
At the end of 1776 Gates went south to visit Congress, which was then meeting in Baltimore because of fears that the British, now in New Jersey, might invade Philadelphia. In Baltimore Gates succeeded in getting Congress to grant him complete power over Ticonderoga, independent of Schuyler's control. But when Gates returned to the north and informed Schuyler of Congress' latest decision, Schuyler then betook himself to Congress and prevailed on them to revoke the freedom they had granted Gates.
This was too much for Gates, who appeared before Congress, lost his temper, and offended some congressmen. Gates then took a leave from the army and visited his family in Virginia. Congress offered Gates his precious position as adjutant to Washington, but Gates refused this offer. He wanted now to be in charge of his own army.
By the summer of 1777 the question of northern command had to be settled. There was no more talk of invasion of Canada. Instead, a British army under General John Burgoyne was advancing south from Canada toward Lake Champlain. The northern army had to stop Burgoyne to prevent him from joining up with the British army in New York City and cutting New England off from the rest of the colonies. Since Schuyler had lost some support in Congress, it voted on August 4 to give Gates undisputed command of the entire northern army.
On August 19 Gates arrived at the northern army and took complete control of it. Recruits from the surrounding areas, frightened by Burgoyne's advance, were pouring into the American camp. Gates worked well with the state militias, made up of amateur, part-time soldiers. He respected their independence and undisciplined ways. He increased enlistments by publicising atrocity stories about the British encouragement of Indians in massacring Americans. The most shocking story was that of the torture and murder by Indians of a beautiful American girl. Jane McCrea. No mention was made in Gates' propaganda of the fact that Jane had been engaged to a young Tory.
By the time Burgoyne’s army was approaching Gates’, the Americans outnumbered their foes. The British, moreover, were suffering from a shortage of rations because of their long supply Iines to Canada, which were being harassed by American sharpshooters. The Americans were well entrenched when the two armies finally met north of Albany. On September 19 the Americans held off the British and then drove them back at Freeman’s Farm. After that battle Gates had a furious argument with his second-in-command, General Benedict Arnold. Arnold angrily asked Gates to relieve him of his duties, and Gates just as angrily granted the request. On October 12, however, when fighting between the armies broke out again at Bemis Heights, Arnold could not restrain himself when he heard the first shots being fired. He rushed into the thick of the battle and led his men in repeated assaults on the British, breaking their lines. The British also suffered casualties from sharpshooters commanded by Daniel Morgan. (Morgan had been with Gates in Braddock's army.)
Burgoyne, now trapped, unable either to retreat or advance, surrendered his army to Gates at Saratoga. The victory came just after the darkest moment of the war for the Americans. General Washington had been unable to halt the British advance at Brandywine, and the enemy had invaded the capital at Philadelphia. Washington then encamped his army in winter quarters at Valley Forge. The American cause seemed hopeless.
Then came Saratoga, a great victory, and the prospects for America seemed bright indeed. The French began to think that, with their aid, the War for American independence would be successful. The General who had won this great victory and turned the tide was Horatio Gates, acclaimed now as "The Hero of Saratoga." When Congress received word of the victory it proclaimed a day of national Thanksgiving and voted to present Gates with a large gold medal.
Gates' success on the heels of Washington's failure inevitably led to comparisons between the abilities of the two generals that were unfavorable to Washington. Talk of replacing Washington with Gates as commander in chief became frequent.
As a matter of fact, Congress in its admiration for "The Hero of Saratoga" had appointed Gates chairman of the Board of War, with overall responsibility for planning the war, including Washington's operations. As chairman of the Board of War, Gates was in a position from which he could issue orders to the commander in chief. Elated about his new important position, Gates wrote to his wife that he would soon be located near ''a romantic creek called the Codorus" (which flows through York).
Washington's reaction to the rumors about Gates' supplanting him as chief military commander was simple, direct, and effective in its results. Washington had learned about a letter written to Gates by General Thomas Conway. In the letter Conway told Gates that he had saved the nation which Washington would have "ruined." Washington sent a brief note to Conway informing him that he had heard about Conway's letter to Gates.
Gates was very upset when he heard that Washington had learned about Conway’s letter. He was sure that Alexander Hamilton, Washington's young aide, had snooped through Gates' private papers on a recent visit to Gates' headquarters. (Gates disliked Hamilton because, as General Schuyler's son-in-law, Hamilton had supported Schuyler against Gates in their contest for command of the northern army.) Without mentioning Hamilton's name? Gates insisted to Washington that the "wretch" who had pilfered his private papers should be brought to justice. Gates also informed Congress of the violation of his files.
When Gates arrived in York in January, 1778, to assume his new duties as chairman of the Board of War, a letter from Washington was awaiting him. Since Gates had informed Congress of the alleged crime of rifling his private documents, Washington also sent Congress a copy of his reply to Gates. Washington told Gates that no one had intruded into Gates' papers. The information about Conway's letter had originated with General James Wilkinson, Gates' own aide. Gates now flew into a rage against Wilkinson, whom he accused of forging the Conway letter.
Wilkinson responded to Gates' accusations by challenging his commander to a duel. At the last minute, Gates persuaded Wilkinson to withdraw his challenge, and the duel was called off. But everyone in York learned about the duel that almost took place and about how Gates had burst into tears when pleading with Wilkinson to cancel the duel.
Within a month of his arrival in York to take charge of the entire American army "The Hero of Saratoga" had made a fool of himself as an emotional, simpering, and vindictive commander whose word could not be trusted. Washington, on the other hand, had appeared cool, serene, and factual, an imperturbable tower of strength.
Gates had lost the confidence and respect of the Congress and the army. Consequently his chairmanship of the Board of War lost its authority Washington snubbed General Conway when Gates sent Conway to confer with Washington. The Board's grand plan to send an army into Canada under Lafayette, with Conway as second in command, came to nothing when Lafayette refused to have Conway accompany him and made clear to the Board that he would serve only under Washington's direction. From its start, the Board was powerless. By the spring of 1778 it had ceased to function. In May Gates returned to his northern army.
Ignored largely by Congress and Washington, Gates spent the next two years in various inconsequential assignments, seeing no action. He spent almost as much time on leave, coming and going to his plantation in Virginia, as he spent at army posts. (On one trip to Virginia he lost some of his baggage when it fell through the ice on the Susquehanna River, probably at Wright's Ferry, now Columbia.)
Finally, after other generals had failed in the south, Gates was given command of the southern army. Before he set out for his new command he called on his old friend, Charles Lee, like Gates a former British officer who had fallen into Washington’s disfavor. Lee cautioned Gates: "Take care that your Northern laurels do not turn into Southern willows."
After he arrived in North Carolina, Gates wasted no time in pursuing the British army commanded by Charles Cornwallis, nephew of Gates' former commander in the British army, Edward Cornwallis. Perhaps Gates was overly anxious to regain the fame he had enjoyed after Saratoga. His troops were poorly clad, undernourished, and sickly. Nevertheless, Gates pressed them on, forcing them to march even at night. In fact, not knowing exactly where the enemy was. Gates' army stumbled into Cornwallis' in the dark of night near Camden. South Carolina. There was nothing to do now but fight in a battle for which Gates was not at all prepared and Cornwallis was well prepared. The outcome was a foregone conclusion. Soon the half-starved Americans were fleeing in all directions, with their general well in the lead. Gates covered sixty miles in one day.
His reputation, which had suffered at York in 1778, plunged now to new depths. He was accused of faulty generalship and cowardice. Rumors were rampant that the great victory at Saratoga had not been due to his efforts, but to the preparations of his predecessor Schuyler and the courageous leadership of the generals who served under him: Morgan and Arnold.
The disgraceful stories about his performance at Camden undermined his authority in his army. Some officers ignored or disobeyed his orders. With difficulty, he managed to restore discipline. He was so dejected, however, by the disrepute into which he had fallen, that his friends delayed several days in informing him that his son, his only child, had died at age twenty-two.
Because Congress had grave doubts after the Battle of Camden about Gates' competence and courage, it relieved him of his southern command in the fall of 1780. He was replaced by General Nathaniel Greene, who had been Washington's original choice for the position when it had been offered to Gates. An investigation of Gates' conduct at Camden was promised by Congress but was not scheduled for any particular date. As long as Gates' ability and valor were in question, he could not be given a new assignment. After a year had gone by without an investigation being held, the war ended when Charles Cornwallis surrendered to Washington at Yorktown in October, 1781. While Gates waited impatiently for Congress to restore his good name, he farmed and socialized at his plantation. Traveller's Rest. A frequent companion at Traveller's Rest was his old friend, Charles Lee, whose career had unhappy similarities to Gates'. But Gates lost even this companion in misery when Lee, who had never got along with Gates' wife, Elizabeth, exchanged insults with her one day after she had drunk too much wine. Lee took his leave and was never seen at Traveller's Rest again. He died in 1782.
Finally, in 1782, Congress reviewed Gates' actions at Camden and ruled that his behavior had been excusable under the circumstances. He was assigned to a post under Washington at Newburgh, north of New York City. Washington, who had not trusted Gates since their correspondence about the letter from Conway, never revealed his negative feelings to Gates. Washington, one of the most self-controlled figures in history always acted toward Gates with the utmost civility.
By 1783, Gates' wife, Elizabeth, was mortally ill. In March Gates left his army post to be near his expiring wife. She died on June 1, 1783. By that time, the American army was being demobilized. Gates' military career was over.
Without wife or son, Gates at age fifty-five was lonely at Traveller's Rest. In 1784 he pursued the widow of a fellow American officer - in vain. The widow ignored the letters the persevering general sent her after her original refusal.
In 1786 his life took a better turn. Mare Valiance, a forty-six-year-old spinster and heiress worth half a million dollars, accepted his proposal of marriage. The couple got along quite amiably, and Gates had no more financial worries.
In 1786 Congress finally got around to presenting Gates with the gold medal they had awarded him in 1777 after the victory at Saratoga.
By 1790 Gates and his new wife felt too secluded at Traveller’s Rest, sold the plantation, and rented a country estate on the island of Manhattan, three miles north of New York City.
In selling Traveller’s Rest, Gates arranged that his former slaves would eventually be freed.
Gates and his second wife lavishly entertained New York society at their estate, which was called Rose Hill Farm. The general became active in the Democratic-Republican party, the party of Thomas Jefferson. As a Republican in New York he opposed the New York Federalists, led by Alexander Hamilton, whom Gates had once accused as the "wretch" who had rifled his personal papers. Gates also antagonised former friends, who were now Federalists, most notably John Adams.
Gates' last years were plagued by a form of dysentery which he had contracted during his years of army life and which he never recovered from. He died in 1806, leaving all his property to his wife. By the time she died in 1810, only $100,000 was left of the $500,000 she brought to the marriage in 1786. The Gateses had lived well during their final years.
Gates was buried at Trinity Church at the head of Wall Street in Manhattan. His grave was not tended and today is not marked. After his death his reputation continued to sink, as historians revived the scandals of the "Conway Cabal." As Washington’s posthumous fame soared Gates' accomplishments were forgotten. Following his great victory at Saratoga, Gates had succeeded in arousing the hostility of the 'Father of His Country." To be an enemy of a near-god was to make Gates a near-devil in American history.
Gates was probably a member of a regimental lodge at Annapolis Royal, Nova Scotia, Canada. There was an active regimental lodge there between 1738 and 1755, with the Philipp's or 40th Foot. Practically all the officers of the regiment were members. On December 18, 1778 the Grand Lodge of Massachusetts invited "the Hon'ble General Gates and such of his family who are Masons, be waited upon and invited to dine at the Feast (St. John's Day)." The minutes of St. John's Day (December 28) that followed show Gates was present. He died April 10, 1806.
References:
"General Gates" by John Risser
"10,000 Famous Freemasons" by William R. Denslow
"History of York County, Pennsylvania" by John Gibson
EDITORS NOTE: Brother C. Clark Julius has published two Masonic Books on Jewelry. One with a history and 131 pictures "Masonic Timepieces, Rings, Balls and Watch Fobs", another "Masonic Grandfather Clocks, Mantel Clocks, Watches, Pocket Knives, Rings, Balls and more Watch Fobs, "A History with 151 pictures, cost of each $6.00
C. CLARK JULIUS
2260 Carlisle Road
York, Pa. 17404
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by R.T. Cokewell, MPS
Recently there has been considerable discussion among the craft in our area about the anti Masonry television programs of John Ankerberg.
After reflecting upon my experience with Ankerberg and listening to many of my Masonic friends state they are sending for Ankerbergs literature, I have determined that Ankerberg's main source of revenue must be coming from curious Masons.
Our donations are keeping his show on the air. To put this in words of one syllable, we are paying for our own funeral by providing the funds to disseminate more and more mis-information about the craft.
Because of my concerns that we do not have enough money in our State budgets to promote Masonry and the fact that good Masonic money is going to anti Masonry causes, therefore not being used for our own good, I make the following offer:
For any brother that is curious about the "Ankerberg'' anti Masonry documents I will:
1. Procure direct from the publisher the book he sells. Thereby eliminating his profit to use against us.
2. Reproduce any non copy protected literature.
3. Make available on a loan basis any items that can not be copied or purchased.
I am sure the other brothers that have already ordered this material will donate the same to a loan library for this purpose.
All this free if you will donate the same amount of money to the advancement of Masonry (Blue Lodge, York or Scottish Rites) that you would have sent to the destroyers of our craft.
Please, just stop sending Masonic money to help non Masonic interests.
You will thank me in another way, because each two to three weeks I receive appeals from Ankerberg to keep my contributions coming so he can stay on the air. Just think of the junk mail I will have taken off your hands.
The following is my experience with and knowledge of the information contained in the show.
The Ankerberg (anti Masonry) show has been on the air in this area for over a year.
It was on April 8, 1985 that I first saw what was purported to be an interview (attack was more the tactics used) between Walter Mankin (a Mason?) and Dr. Martin A. Christian. Mr. Mankin's defense of Masonry actually did more harm than good, in fact we could not have been harmed more if the interview had been planned to make us look foolish.
The show, needless to say caught my attention and on April 10, 1985, I sent my money off ($15.00) to purchase Ankerberg's offer no. F-1, "Masonry and Christianity." This purchase brought me a $2.50 book by Mrs. E.M. Storms and the transcript of the show I had watched.
The book was interesting and had items that helped complete my Masonic education. ie "Lecture of the 32nd Degree" (I now know the secret word) and a "Petition" for withdrawal from Masonry.
Since I have many friends that belong to the "other" group known as Scottish Rite they should not mind if I have their secrets, as for the petition for withdrawal it stays as a reminder of my love for our fraternity.
When I become discouraged about lack of progress in our resurgence and want to push things along at a faster rate, I turn to the ''petition" and read these typical phrases:
"Now gentlemen, after having examined the highest documents of the institution of Freemasonry I have found that the God of Masonry is positively not the God of the Bible. Freemasonry has nothing whatsoever to do with the Bible. Freemasonry is in no way compatible with Christianity.
The last statement bothers me since l am a Knight Templar.
After reading that type of misinformation my belief in the staying power, depth and strength of our fraternity is renewed.
Today I received another of Ankerberg's fliers, eight pages of his latest anti masonry information, based on the television shows some of you have seen.
In this flier he states that he has caused letters to be written to all 50 Grand Lodges asking which books they recommend as being authoritative on Masonry?
Twenty five of the Grand Lodges answered.
Ankerberg then took selected statements (some out of context) of our own "authorities" and compares them against selected statements from the Bible to prove we are ANTI GOD, ANTI CHRISTIAN and just in general all around bad people.
By the way Washington was not one of the twenty five that answered.
BY YOUR DEEDS YOU WILL BE KNOWN
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by William E. Parker, MPS
On July 4, 1976, our nation celebrated its 200th anniversary. On September 6, 1957, American Masonry celebrated the 200th anniversary of the birth of the Marquis de Lafayette, hero of the American Revolution and a Mason of true greatness. The story of the one is inextricable intertwined with that of the other.
To Americans, the name Lafayette conjures up images of a gallant French cavalier, of a character larger than life, indeed of a legend in the history of our nation. What is less widely known is that his exploits in his native France undoubtedly equalled, perhaps surpassed, his accomplishments in America.
A highly complex individual, Lafayette was not a fleeting comet whose influence blazed but for a fleeting moment in time. Rather, he was a dynamic force upon events in two worlds, a man whose historical legacy has been immense both in Europe and in our nation, a presence in European politics for over 50 years.
Lafayette stands apart and alone, a unique spirit. A man of another land, his life is a part of the legend of our nation and of our Craft. Throughout history, it is doubtful if a man of one land has been more beloved in another. Coming to the aid of America in her hour of need like an avenging crusader, no man ever loved Liberty with a purer devotion or served her with more zeal.
Few stories of fiction can match the life of Lafayette. Friend of America at nineteen and hero of French liberty at thirty the fate of his country was in his hands on at least two occasions. His participation, in the name of Liberty, in the American Revolution and in two French Revolutions, have made him one of the immortal figures ever to walk the stage of history.
Born in 1757 of a noted and moderately well-to-do family, with his mother descended from the Royal Family, he was perhaps nearer the farmer in many ways than the courtier of Court. Raised in his early years in a rural atmosphere of provincial nobility, he never really adapted to the more refined aura of life at the Court in Paris. His power and charm lay rather in his heart with qualities of spirit so fine they inspired an unwavering devotion to all who really knew him.
Lafayette's Father, a Colonel of Grenadiers, died in battle against the English while his son was barely two years old. Little Gilbert, being the only survivor of the Lafayette line, was suddenly a precious commodity and his preservation became crucial. As a consequence, he was raised in an atmosphere of utter devotion and dedication by those around him. It is perhaps not surprising he grew up with a strong yearning for the continued adulation he had known for so many years as a youth.
In an era when the King's favor was all important for virtually anything, it was necessary to be near the Court if that favor was to be found. Thus, in 1760, Lafayette's mother went to live with the Paris branch of the family in order to establish a firm political base for her young son. At the tender age of 11, Lafayette in turn was off to Paris. Sadly his mother died in 1770 while only 32, but the youth was left in the capable hands of devoted relatives.
Through untimely deaths in the family, the young Marquis inherited an immense fortune and the world's rewards began to unfold for him. The combination of money and an illustrious name open many doors! Commissioned a Lieutenant in an elite Musketeer unit, promoted to Captain, and then married to Adrienne de Noailles while still a teenager, Lafayette's life pattern was progressing very well indeed.
Lafayette's marriage was a success of the highest order, a social coup beyond measure, the Noailles family being one of the half dozen most important and influential in France. Lafayette himself, though he even became part of Marie Antoinette's circle, never really felt comfortable at Court and used any number of pretexts to absent himself. But, the value to young Lafayette's career of his image was incalculable.
Gilbert's father had also left another legacy in that the young boy grew up emulating the warrior he had never known but in whose footsteps he was determined to follow. Lafayette set his sights not on Court, but as a soldier fighting for his country. Small wonder then his distaste for the refinements and protocol of the Royal Court.
The vagaries of fate and the ponies of history are many. Without the influence of the Noailles, Lafayette would likely have faded into historical obscurity, a minute footnote in time, evidenced only by the record of his birth and his death. Had there been no Lafayette and his influence on European opinion, and at the French Court. for aid to the struggling young American nation, who can say what might have been the effect on and outcome of the American Revolution!
Possessed of a flaming zeal for what Lafayette deemed high causes, the American Revolution caught his sympathies in 1776. Fitting out his ship, 'La Victoire," at his own expense, for him self and his chosen companions, he surmounted difficult political opposition and sailed for America, where he offered his services without pay, to stand in the ranks of men determined to be free.
While indifferent at first, Congress ultimately awarded him the rank of Major General and sent him to Washington. There is little doubt that Lafayette's Paris connections tipped the Congressional balance in his favor. It was to be the beginning of one of history's great friendships, though no two men were perhaps more unlike. Each complemented the other with mature, virile power blending with youthful, fresh ardor.
It is likely that in Washington Lafayette found the father figure lacking in his life, and he came to admire Washington with awe and reverence. Washington, in turn, bestowed a fatherly affection upon his young protege, tempering the youth's enthusiasm. With his own vast knowledge and experience.
Schooled in the military tactics of Europe, yet always eager and willing to learn, the young Frenchman served the American cause with distinction. When Lafayette was wounded in the leg at Brandywine, it was Washington's personal physician who treated the Marquis. While not a severe wound, it was to have a far reaching psychological and political impact. Perception can often overshadow reality.
The dashing young red head became an overnight sensation, an instant idol, both in America and Europe. His previous Paris reputation as a somewhat awkward young man was banished forever and replaced by that of a bold, adventurous military hero. Lafayette's popular image in France, reinforced by influential family connections, led to his becoming the "spokesman" for France in America. The high "political visibility" of the Marquis was unquestionably a major factor in building favorable French opinion for the Colonial cause.
Lafayette served With Washington until early in 1779 when he returned to France to solicit aid from the King for the American cause, returning in the spring of 1780 with a considerable loan, an army of 5,000 men under Rochambeau and, ultimately, a French fleet under the Count de Grasse. These highly trained forces constituted a most formidable augmentation to Washington's Colonial troops.
The tides of war eventually led to Yorktown and the combined French and American land and naval forces forced the surrender of Cornwallis, the capstone in America's struggle for independence. The military forces under the command of Lafayette had played a highly important part in the victory. His popularity knew no bounds and he became the living symbol of Franco-American friendship.
Returning to France in late 1781, he was received as a conquering hero and promoted to General Officer rank in the French Army, a highly singular and unusual honor for a young man of only 24. Clearly, his star was shining brightly. His aid to America did not cease for he became involved in the French political scene and was highly effective in furthering American commercial interests. He also campaigned for tax and social reforms, and took up the cause of religious tolerance, a particularly sensitive issue in France at that time.
In 1784, at the urging of Washington, Lafayette made his third visit to America. From August to December, he voyaged through 11 of the 13 states in what can only be considered a triumphal procession as the populace extended him a veritable outpouring of love and gratitude. It was with a sad heart that Washington saw his young friend return to France.
Active in the volatile arena of French political life for many years, Lafayette played key roles both as a statesman and a military leader. On July 11th, 1789, he presented in the National Assembly his "Declaration of the Rights of Man," one of the basic charters of human liberties in which were stated the privileges which belong to man, everywhere and under all conditions. It remains to this day, with some modification, as the preamble to the French Constitution.
It was a time of deep unrest, however. Political stability in France was becoming precarious, the long established social order began to strain and crack at the seams and the 14th of July 1789 saw the fail of the Bastille - what might be termed the French equivalent of the "shot heard round the world." Lafayette became a leader of the French Revolution and ultimately Commander of the Paris National Guard.
For a brief moment in time, Lafayette appeared to be the only real leader in a highly disorganised nation. The world leas his for the asking and he could easily have become the "saviour" of the nation. But, he was disposed otherwise, preferring to be rather a catalyst, a power behind the throne than on the throne. In time, he was largely responsible for the establishment of a Constitutional Monarchy with Louis XVI.
The French Revolution did not just happen "overnight" but festered for years. By the early 1790’s, the Revolution was gaining strength, the government was losing strength, France was preparing for war with Austria, and events continued their long but perhaps inevitable march toward a bleak period, a time when terror was the watchword and the guillotine reigned supreme - an unhappy chapter in the life of La Belle France.
In 1792 Lafayette was captured by the Austrians and was to languish in prison for several years until freed in December of 1797. Not only had he been in charge of a military force aligned against Austria, but he was a chief participant in the Revolution that resulted in the demise of Marie Antoinette, the Austrian bride of Louis XVI. There dearly no love lost between Austria and Lafayette.
Returning to France in 1800, after two years spent recovering from the cruel ordeal of his long imprisonment, he retired to his estates at Lagrange to ensure the stewardship of his properties. In a France now guided by Napoleon, Lafayette was ill at ease with the established regime and sought ways to achieve what he considered more personal liberty and a relaxation of Napoleon's tight control.
The death of his wife, Adrienne, on December 24th, 1807, left a deep void in Lafayette's life. It was perhaps only there that he came to fully appreciate all that she had meant to him. Like many of the era, the force of circumstances was such that they had spent a great deal of time apart, through necessities of war, of politics, and of prison.
Adrienne, la Marquise de Lafayette, was a heroic figure in her own right, a strong influence in saving the estates at Lagrance during the French Revolution and in helping her husband in countless other ways. While a "dutiful" wife, cast in the traditional mold of the era, she was also an articulate, highly intelligent, resourceful, and dynamic woman whose full story is yet to be told.
Ever the political maverick, Lafayette sailed through both the Napoleonic era and that of Louis XVIII, who succeeded the Emperor, often in the midst of political dissent of one form or another, yet always seaming to emerge unscathed. At times, Lafayette stirs up vague memories of a Don Quichotte pursuing his illusory quest. Often, of a French Washington whom he tried to emulate. But always, Lafayette retained a purity of spirit and action whatever the dark shadows of the era brought forth.
In 1824-1825, Lafayette made his fourth and last visit to the United States. No man, except perhaps Lindberg or MacArthur, ever received such a welcome on our shores. His tour was an ovation, a salute to a living legend and a link smith our past. Received with high honors by both civic and Masonic officials in each of the States then existing, the 13 month triumphal tour was without precedent. The civic and Masonic ceremonies were endless.
Lafayette himself indicates he was received by 24 Grand Lodges not to mention the numerous other Masonic functions he participated in. On his return to France, an American warship was required to canal the several tons of gifts accumulated during the visit.
France was not yet politically stable and in 1830 upheavals brought the old soldier to the fore yet once again as head of the National Guard - and Kingmaker. True to form, Lafayette declined to rule the nation but through his influence Louis-Phillippe became King of the French, while Lafayette's torch as the symbol of liberty blazed high across Europe one more time.
The last years of his life saw him active but 76 years of dynamic living are not to be dismissed lightly. He took in February of 1834 and passed to the Grand Lodge Above on May 20th, 1834. His grave lies in the Picpus Cemetery in Paris where he is buried beside his wife, Adrienne, under soil sent from America so that it might be said he lies eternally under the soil of the country he loved so well.
The tiny cemetery, lying at the Eastern end of Paris, was originally founded by the Marquise de Lafayette as a final resting place and memorial for her family and for others who fell victim to the relentless blade of the guillotine during the Revolution. The Marquis is honored annually in a ceremony by the U.S. Ambassador to France.
Lafayette was made an American citizen, by virtue of an Act of the State of Maryland and the provisions of Article IV of the Constitution of the United States. The rights were accorded him and his male descendants in perpetuity.
Some authors have written of Lafayette's Masonic activities during the Revolutionary War period, allegations unsupported by factual evidence. While he may well have participated in such activities, there are no records available to support such claims. There is always the possibility the records were destroyed by the fortunes of war as were many other valuable records. But, the total absence thereof is nonetheless striking and signals a caution light.
What is certain is that Lafayette was made a Mason in France and there is evidence of his participating in Masonic activities in Paris in 1775 prior to his arrival in America. During his fourth and last visit, in 1824-1825, he received the Capitular Degrees, membership in the Knights Templar, and was received into the Scottish Rite.
Of the many eulogies on Lafayette, that delivered in the Grand Lodge of Massachusetts in Boston on October 9th, 1834, by the Honorable Francis Baylies is perhaps the most famous, an extract of which is given below:
"If from the catalogue of public men, who have flourished during the last sixty years, in a period abounding in mighty actions and wonderful events,
'All of which they saw,
and part of which they were' -
one was to be selected who had seen the most and done the most that one would be Lafayette. He has lived in two ages.
In two worlds has he made himself illustrious by his acts.
His name is as familiar in the log huts of Council Bluffs as in the Salons of Paris. Through this boundless empire of States, from the Atlantic to the far distant west, towns, counties, and men are graced and honored by wearing it, and in the mouths of all it is as familiar as a household word.
Lafayette is dead; the man of peace bewails the philanthropist; the warrior stands before the tomb and feels the melting of the iron within his heart; he wipes the blood from his sword, and tears gush from eyes which have sternly gazed on human woes. From the lakes of the woods to Patagonia, from the Volga to the Missouri, the sons of liberty deplore the passing of Lafayette."
In a Masonic Service Association Bulletin is written: "If men see after death what passes here below, what must have been the feelings of Lafayette when, fourscore and three years after his bodily death, he looked down from home in He celestial habitations and saw France again in dire danger, sorely pressed by foreign foes, fighting for her life and a general in an American uniform standing by his grave in the cemetery of Picpus, and heard him say: "Lafayette, we are here!"
But, the story is not yet over. For, this uniting of common purpose between the two nations again became necessary some 20 years after Pershing’s historic greeting a uniting made possible by the legacy of the ,young knight errant whose memory we honor and whose services to a struggling nation we can never forget.
There is little doubt that Lafayette was a man of destiny, one of the chosen few, selected by fate to impart a significant imprint upon the course of history. Whenever and wherever the word liberty is spoken, then the name of Lafayette must also sound for the two are as intertwined as if they were one.
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Attend the Assembly, Feast and Workshop
Join in the fun our founding fathers enjoyed. Eat a hearty meal, drink traditional toasts, participate in back-slapping fellowship, sit back and learn why Freemasonry is among the few organizations that still believes in the freedom of man. Top the evening off by participating in a planning session that will help keep our Fraternity strong.
The place is the Hotel Washington in Washington, D.C. (for reservations call 1-800/424-9540) the date is February 20, 1987; the time is 6 p.m., sharp, the price is $20 per person, if received by the Executive Secretary. Drawer 70, Highland Springs, VA 23075, by February 1 (if purchased at the hotel tickets will be $23 - if available - and the cut off time must be at noon). The feast costs much more than the nominal charge; your Society is underwriting the difference.
You'll get a full course meal from soup to dessert, plus a beverage for the toasts. You'll be informed about what your Society is doing and plans to do. You’ll hear Dr. Forrest D. Haggard discuss the continuing "religious attacks" on Freemasonry. You'll end the evening by viewing an award-winning Masonic leadership film, Planning Unlocks the Door, and you'll have an opportunity to discuss what you see and hear. And you’ll be able to take away printed information for further study (the Workshop alone is worth more than ten times the price of the feast) Then you may continue your discussions in your Society's hospitality suite.
We heard last year from three Grand Secretaries who told us The Philalethes Assembly, Feast and Workshop was the best of all the meetings they attended. Coming from Grand Secretaries, that's high praise, indeed! And we received accolades from many other Masons who attended.
Don't miss out. Send your check for your reservation now to the Executive Secretary. We’ll make certain there's room for those with prior reservations. Join us for fun, fellowship, and our continuing search for truth and knowledge.
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Understanding and Planning for Masonic Criticism
by Bro. The Rev'd. William H. Stemper, Jr. FRSA, MPS (Life)
As attacks on Freemasonry and its appendant bodies increases it is crucial that individual Masons and official Grand Lodges and other affiliated and appendant organisations within the Masonic Fraternity understand these efforts and plan a response. While the sum-total of these assaults do not equal periods of past oppression that the Craft has undergone. e.g.. the Morgan period, the Roman Catholic Inquisition and the tyranny of Hitlers Nazi Germany, they are of such a coincidental nature that they deserve close, analytical attention and coordinated response.
In brief, the critiques which have occurred in Europe and the United States are three-fold. (1) religious/theological, (2) activist/political and (3) governmental.
The religious/theological attacks have come from oId-line churches which have recently asserted anti-Masonic bias: Roman Catholicism and Missouri Synod Lutheranism, notably. They have also come from religious bodies which have formerly been at peace with Freemasonry. Such bodies which overlap traditional denominational lines can be characterized as evangelical and fundamentalist in nature. These CONSERVATIVE bodies, with which Freemasonry has had much in common in the past have criticised the Craft on the grounds that the ritual represents a deistic, or naturalistic, path to salvation.
It is important to note that the same critics have made a common cause with Roman Catholicism over issues of public aid to Christian schools and "Right to Life" anti-abortionism. Roman Catholicism has altered the emphasis of its critique of Freemasonry. The traditional opposition was based on Freemasonry’s alleged anti-clericalism in "Grand Orient" countries such as France, Italy, Spain and parts of Latin America.
The present critique is a REASSERTION of traditional criticism based upon recent political problems in Italy and Argentina, and upon the writings of William J Whalen, an American teacher and journalist. Whalen’s writings on Freemasonry notably two books, Christianity and American Freemasonry and the Handbook of Secret Organizations, claim that Freemasonry is objectionable not for political reasons but because it "proposes a religion of naturalism and imposes an unlawful solemn oath." (Handbook, Milwaukee, The Bruce Publishing Company, 1967, p. 65.) The recent United States Roman Catholic commission on Freemasonry chaired by Bernard Cardinal Law of Boston has embraced the Whalen viewpoint, emphasizing theological rather than political reasons.
An important point to emphasize is that the fundamentalist/evangelical criticism of Freemason is coalescing with Roman Catholicism's critique at the exact time that religious organizations are emerging as a notable force in the United State electoral politics; e.g. a possible evangelistic minister Presidential candidate, Pat Robertson of the 700 Club.
A further important point to note is that the nation's largest denomination among Protestants, the Southern Baptist Convention, has become dominated by rigid fundamentalists. Their churches, 34,464 congregations locally and 14,178,051 members, are rapidly developing positions in line with evangelical/fundamentalist views. An important example is Church State separation, which Southern Baptists have traditionally understood as a major point of public policy. And, which - importantly - they have shared with certain Masonic bodies, notably the Grand Lodge of California, the Grand Lodge of Texas and the Supreme Council, 33d, A.A.S.R., S.J. Recent events suggest that this major body will move increasingly to abandon a strict view of Church/State separation with two important developments: (1) advocacy of government support for religious schools, and (2) active support of political candidates with a similar religious point of view. Both of these are departures from past policy, departures from past policy.
Since several of the nation's largest grand lodges are in the regions where this denomination is large, there is reason to monitor any expressed viewpoints on the incompatibility of Christianity and Freemasonry.
The last major religious/theological critique of Freemasonry has come from an unlikely source: the Church of England. This body has had a long and distinguished association with Freemasonry. Priests, bishops and arch-bishops of the Anglican Church have been members just as the development of the Craft’s organisation and symbolism has, for historical reasons, much in common with the Anglican tradition. Once again, it is important for Masons and Masonic organisations to be aware of the nature and context of this process of investigation Of all of the major Protestant-oriented bodies. Anglicanism is the least doctrinal or confessional. It is the result primarily of a political reformation of the Roman Catholic Church in England ca. 1535. Unlike Lutheranism and Calvinism in Germany, France, the Netherlands, Switzerland and Scotland, Anglicanism have never subjected its members to tests of theological conformity. It has been a "roomy" church, accommodating great latitude in belief.
An Anglican inquiry into Freemasonry, therefore, is significant for two important reasons: (1) It is the type of inquiry which has never been seriously conducted before into the compatibility of the individuals PERSONAL belief and Freemasonry. This is inconsistent with Anglican and Episcopalian traditions; (2) Anglicanism, unlike television evangelism fundamentalism and regional United State bodies: e.g., Southern Baptists, is preeminently a part of the mainstream of the world's Protestant culture and establishment. Even though it accommodates both Catholic and Protestant elements in worship and polity its relationship to the British Crown, and its role vis-a-vis Roman Catholicism make it a key part of the Protestant movement in the United States, Europe and elsewhere. Regardless of the outcome of the inquiry, the process thus far, is note worthy and unprecedented.
Recent activist/political attacks on Freemasonry are of three principal types: (1) those related to the "Propaganda Duo" affair in ca. 1982; (2) certain initiatives against private organisations by civil rights and public interest groups; and (3) journalistic criticism of Shrine (A.A.O.N.M.S.) financial and charitable procedures.
In the first instance, the ruling of British police authorities that policemen should not be Freemasons was related both to "P-2" incidents in England and the publication of Stephen Knight's The Brotherhood. (London: Granada Publishing Ltd., 1983). The book alleged that special interests in the legal and laws endorsement professions misused Masonic connections. This, together with the death of one of the principals in the "P-2"/Banco Ambrosiano scandal in London, precipitated official statements suggesting that policemen nor become Freemasons.
More recently civil rights and activist groups have claimed that fraternal orders with club facilities notably the Elks (B.P.O.F.). Moose (L.O.O.M.) and Eagles (F.O.E.) do not have a right to discriminate against female and minorities membership because they in effect run "public" facilities. Private city and country clubs have also been targeted by such groups. Insofar as Masonic-related organisations manage such facilities, they are also liable to such initiatives.
Related events have been major criticisms of college fraternities in the public press, notably Fred M. Hechinger's "The Fraternities Show signs of New Strength" (Rae News York Times, May 21, 1985) and "Return to Brotherhood" (Ms. Magazine, September, 1985).
While these pieces do not name Freemasonry or other fraternal orders directly, there is an implicit indictment that participation in fraternities is psychologically unhealthy for young men. Further, that fraternities represent a threat to the equal status of women in our society.
The Summer, 1986 criticism of the Shrine by Messrs. John Shark and Gary Marx in the Orlando Sentinel June 29, 30; July 1, 2; August 3 passim) is crucial to understand because it attacks the Masonic family of fraternities at the precise point of the public's greatest confidence: charity. The significance of this is particularly profound if one recalls that historically the two particular aspects of fraternalism most objectionable to the public at large have been our secrecy (cf., J.M. Roberts, The Mythology of Secret Societies, New York: Charles Scribner's Sons, 1972) and the potential for mischievous frivolity (cf. Fred Van Deventer, Parade to Glory, Tampa: Imperial Council, A.A.O.N.M.S., 1980. rev. ed., cf. Chapters 14-19).
Charity has provided several functions for Freemasonry. It has given Masons a way to be faithful to their obligations as Masons to care for indigent members and their families. It has also given members of the Fraternity, as a whole, a way to extend Masonic teachings to non-members regardless of race, creed, color, etc. The charities of the Knights Templars, Royal Arch, Grotto, High Twelve, Scottish Rite and Shrine are specifically designed to assist non-Masons.
But foremost, charity has been the major way Freemasonry in English-speaking countries has won its way to public acceptance. It has been, in other words, a major public relations device. To have the public's confidence shaken in this particular aspect of the Fraternity is a matter of grace consequence.
The criticism by the Orlando Sentinel’s staff began with a local temple, Bahia, allegedly mismanaging the sale of circus tickets. This led in time to a further nation-wide investigation of the whole Fraternity's charitable practice which disclosed the possibility that some Shrine temples were receiving monies from the public allowing the tacit perception that such funds were earmarked for hospitals and burns institutes. In some cases, it was alleged that such funds were in effect diverted toward the social purposes of local temples and to the general non-charitable funds of the Imperial Council.
Lastly, the role of government in critiques of Freemasonry is important. This is related to affirmative action legislation in certain municipalities, notably New York city, and to tax exemption at the local, state and national levels.
In the first instance, Freemasonry is indirectly affected by local legislation which requires private clubs of a certain size and nature to open their membership to the public. Loss of tax exemption by local lodges if they fail to meet specific standards of charitable performance also threatens the Craft.
In recent years, judicial review has not tended to support the right of private associations to determine their own membership selection and composition. While the political complexion of the nation as a whole is more conservative than it was a decade or two ago, this general characteristic has not reduced the inclination of the courts to examine the affairs of private and voluntary associations. Freemasonry can reasonably expect to live under closer governmental scrutiny in the years ahead.
All of these critiques come at a time when the Fraternity is least prepared to manage an effective response. All Masonic and related bodies are pre-occupied with decline in membership and activity. The order is segmented among independent grand lodges, appendant rites and collateral organisations. Women's groups - both those that admit men and those that do not - are further segregated from any central communication or coordination.
A related problem is the voluntary nature of those bodies within the Masonic family of fraternities which are designed to provide for cooperation, communication and coordination. The Masonic Service Association, The Masonic Relief Association, the Conference of Grand Masters, the Conference of Grand Secretaries and the George Washington National Masonic Memorial Association, together with the General Grand Chapter and General Grand Council, depend entirely upon voluntary assessments based upon income from membership. As membership declines, the available income to support participation in such associations will come under close scrutiny. Should participation in these bodies decline, the whole Fraternity will have less capacity to anticipate and respond to criticism in an effective manner.
Two questions are of timely importance to ask at this juncture in Freemasonry’s history. The first is why has Freemasonry come under attack at this time; and, secondly, what can be done about it?
In brief, Freemasonry has come under criticism and attack today for three reasons (1) it is vulnerable. Its critics know that it has a tradition of nor defending itself against attack, and that it has no central mechanism or apparatus for responding to attacks in a coordinated manner; (2) the ideas within Freemasonry are a threat to intolerant people whose view of the world does not allow for an equality of moral truth at a practical level. For the same reasons the rituals appealed to the 18th Century philosophs and to the Founding Fathers, they are abhorrent to those who for religious or political reasons do not believe in the freedom of the human conscience and spirit; (3) Freemasonry's practice of excluding minorities and women offends the sensibilities of many progressive-minded people, including religious leaders.
It is worth noting that items 2 and 3 place Freemasonry in a position of being criticized by both the extreme right wing and the extreme left in our society. For example conservative Christians criticise Freemasonry because its rituals are too liberal; i.e., naturalistic and deistic. Liberal Christians, the "mainline denominations," criticise Freemasonry because its practices are too conservative; e.g., discrimination in membership selection.
An additional consideration is that the political leadership of the nation no longer identifies with Freemasonry and protects it. At one time a Masonic affiliation was sine-que-non for election to political office in the United States (cf. John Gunther, Inside U.S.A., New York: Harper and Brothers, 1947, pps 338). Today, even conservative-minded politicians deem Freemasonry too inefficient and its membership too aged to be a political asset. Indeed, to belong to any association or organisation which is discriminatory or controversial is considered to be a liability. Thus, Freemasonry has increasingly few "protectors'' in high governmental positions.
The result is that the whole Fraternity is wedged into an undesirable weak strategic position within the whole of society.
What can be done? The parts of the whole Masonic Fraternity which have permanent staffs and sizable permanent funds are in a position to assist the Fraternity. These are the Scottish Rite Supreme Councils, the Imperial Shrine and the Grand Encampment of Knights Templar. Other bodies, such as the Grottoes of North America. High Twelve and the National Sojourners, Inc., are also valuable assets.
These bodies, in conjunction with the more progressive Grand Lodges, should organize a series consultations to plan for the future of the Fraternity. The nature of such planning should be service oriented. That is, an accumulation or aggregation of resources should be inventoried and made available for general use. The result could be an augmentation of existing bodies; e.g., the Masonic Service Association or the Conference of Grand Masters or the creation of a separate "think tank."
The important ingredient, of course, Is that the major appendant bodies should "sit at the table" as co-equals in the planning process with the Grand Lodges. The fact that these bodies are not full functioning members of the Masonic Service Association and the Conference of Grand Masters suggests that the Fraternity as a whole has not adapted its resources to fit present realities.
Three basic elements should be included in such a planning process. (1) development of models of successful lodge and appendant body functioning: (2) establishment of liaison between Masonic leaders and the leaders of other major segments of the nation's life: and (3) the development of a cooperative approach to public relations.
If the principal appendant bodies, together with key Grand lodges, attempt such an effort, the whole effect would be to encourage the remaining Grand Lodges and appendant bodies to cooperate as well.
In summary, a careful analysis of the present condition of the whole Masonic Fraternity, in light of recent attacks on the Fraternity suggests that the timing for planning and cooperation is now. The right progressive steps will make a difference in whether or not the Fraternity survives as a vital brotherhood into the next century.
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by Norman Pearson, MPS
THE DUAL USAGE
Reception into the First Degree of Freemasonry is frequently called INITIATION, and is so referred to in certain sections of the ritual, but Mackey and many others have advised us that he who has been made an Entered Apprentice should be more correctly described as being ENTERED. The question of usage is intriguing because, while using the term ENTERED gives us linkages to the operative craft, the other term INITIATED gives us linkages to the ancient mysteries. Thus, while Freemasonry, in the forms in which we have it, looks mediaeval, the dual usage surely reminds us that looks can be deceiving, and that the common practice of the active Freemason, in his own language describing his experiences, links us to some of the oldest and most profound mysteries of mankind. Thus the dual usage, like so much else in the Craft, speaks to us both esoterically and exoterically.
ENTERED
Newly received craftsmen have been legally ENTERED in the matter of indentures, as being under the guidance of a true master, for many hundreds of years, and the practice is of course still current in many operative trades, with its counterparts being the phenomenon of articling or interning in the various leading professions. Thus the word ENTERED is literally appropriate in the First Degree, both as a clear recognition of the actual status of the candidate as he enters the Craft, and as a parallel symbolic usage corresponding to (and reflecting) the operative usage.
In this context its usage is simply in the sense of being INTRODUCED or ADMITTED, as we say when we speak of a soldier entering the service of the Queen, a secretary entering the service of an institution or incorporation, or a student entering a college in a university. But here again, the Entered Apprentice realizes he has opened a different kind of door by entering the Craft, and his first questions are usually along the lines of: to what have I now been admitted? That, of course, raises the issue of the real significance of INITIATION as Masons use the term.
INITIATION
Here, it is worth noting that our modern term INITIATION derives from a Roman term INITIA, meaning THE FIRST PRINCIPLES OF A SCIENCE. used by the Romans to indicate one who had been admitted to the masteries of their sacred and secret rites in that culture. Certainly, this is an appropriate usage for us, because that is precisely what is happening to the Entered Apprentice.
Mackey, for example, tells us that the mythical King Midas of Phrygia, whose touch turned everything into gold, was described by the Roman author Justin as being one who was initiated into the ancient mysteries by Orpheus himself. The Orphic mysteries were thought by the French writer Freret to be descended from those of Pythagoras, and they are of great interest to modern Freemasons because while there are at least four significant ancients known as Orpheus, the one who organized these particular rites was from Thrace and was a disciple of Linus who passed on an even older tradition from the ancient Athenians. This Orpheus was the one with the symbolic power of music and he is said to have organized formally certain initiations and rites derived from those of Bacchus and Dionysius, which were not a religion, and which had the initiate proclaim "I have departed from evil and have found the good." Other ancient historians speak of Orpheus, Plato and Pythagoras as being equally significant in transmitting into modern times much more ancient ceremonies. Perhaps they, like Pythagoras, deserve to be called "ancient friends and Brothers."
Obviously, it is worth looking briefly at the history of this process of initiation, since we are now at the roots of modern Speculative Freemasonry, in terms of cultural ssmbolisrn at least. Even though we have a credibility gap in our literal history it appears that candidates from the Orphic, Philatic or Pythagorean mystery schools would not find our speculative activities too strange. Thus initiation is a kind of bridge across time which our research has yet to traverse. We demolished the false mythologies about our origins in the proper concern for authenticity and documentation: but if we are not to be trapped in literal ritual, should we not search about in the ruins to see where these great truths came from, and how? Perhaps, by largely ignoring this side of our Craft, we have trapped ourselves in a time capsule? So let us look briefly at what initiation has meant historically.
INITIATION IN THE MYSTERIES
One of the first things to strike the researcher is the singular unity of design and an evident purity of origin which sets the initiates of these various ancient mysteries apart from the debased and popular cults of Paganism and of ancient dogmatic religions. From ancient Strabo to modern writers like Warburton, we find common threads in the mysteries of Isis and Osiris in ancient Egypt; the rites of Mithras and Zoroaster from ancient Persia; the Cabiric rites in Thrace; the Adonis mysteries in Syria, the Dionysian and Eleusinian rites in ancient Greece, the Gothic mysteries among the Scandinavians, the Druidical rites among the Celts: and the three degree systems of the Druses in Lebanon. Surely, these all bespeak a common origin. Whether this is a literal common origin as from the East, or Egypt, or even ancient Atlantis, there is a common origin which tells us that very early in the great voyage of mankind certain essential truths became clear.
THE ESSENTIALS
These essentials are common to all these rites. Secret ceremonies are a requirement to cull out only the worthy. Basic truths are revered and preserved and transmitted only to initiates. These truths bespeak of what lies behind the fractional religions and popular delusions. The initiates are admitted only after long and painful trials, to learn basic truths shrouded in symbols and allegory, which it is more then their life is worth to reveal. These truths are taught allegorically and symbolically. Behind the ritual is the truth that even when admitted, entered or initiated, each must wrestle with certain fundamental challenges and problems and make his own meaning; and it is a lifelong challenge. From these essentials we can turn to the patterns of initiation through the ages.
THE PATTERNS OF INITIATION
Perhaps the oldest pattern of initiation of which we are aware is that of Osiris in ancient Egypt. Plutarch and Herodotus tell us that there was a special initiation for a chosen few, preceded by a symbolic journey through the underworld where the altars of the various gods were revealed and the worthiness of the candidate tested. The initiation ceremony was performed at midnight, and included orientation rites in a temple, where the candidate was conducted through the various points of the compass. Indeed, the so-called EGYPTIAN BOOK OF THE DEAD reads, to the Freemason, like a book of ritual of a symbolic birth death and rebirth into a world of true light. It is very familiar ground.
Many of these same patterns were found also in the later Greek mysteries. Here, we need to note that to the Greeks, these were truths which needed to be concealed from the profane; and further that the Greek word for initiation meant an attainment an achievement, or an accomplishment, not unlike our own idea of progressive steps up a certain ladder. For those who wonder about the appendant bodies we might think of the 100,000 candidates from all over the then known world who journeyed to the initiation ceremonies at Eleusis; and we might reflect on the universality of all this, when we realize that the Romans, when they conquered Greece, treated these as sacred areas and only admitted initiates to them.
The Romans also shared attitudes similar to our own. As a boy, I stood with my father in a Mithraic temple on the Roman Wall in the northerly limit of what was Hadrian's empire, and noted that as a Mason he felt himself in brotherly company there across fifteen centuries of time, facing many of the same symbols we use. Here was a Persian religious system, founded on the principles of light and truth, on the edge of Scotland. They had seven degrees and many tests for the initiate, including washing, fasting and test of courage and perseverance. Finally, the initiate had a symbolic seal placed on his head, and a partaking of ritual bread. This rite lasted well into the Christian era and many of its ceremonies are found still in fraternal orders.
Seneca, who died in AD 65 said: ... "There are here initiation rites by means of which are revealed not the mysteries of a local god, but of the world itself, the temple of all the gods." We who find our Lodges symbolic of the world, would find him a kindred soul.
There was almost a worldwide church of certain mysteries. When the Gnostics struggled with the early Christian Church for supremacy, they used the initiatory rite of baptism as the key to four grades of initiation, each rich with the symbolism of fire, the spirit, the equality of all men, and the possibility of cosmic consciousness.
Then later were the great Scandinavian and Gothic mysteries, with their use of the symbol of the sun as the idea of a universal ineffable God, gleaned from their voyages all over the world, and their encounters with the many initiatory systems in different regions.
So, too, the Druidic initiations, a whole mystical profession, with three degrees and something like our Grand Lodge system, with their great initiatory ceremonies held at the points of the equinox and the solstice, very much the dates of the current feasts of St. John the Baptist and St. John the Evangelist. Their doctrines seem very similar to those of Pythagoras, and again we wonder at the strands of history.
Again, we wonder at the universality of these matters. Go to the 3800-year old Egyptian obelisks in New York or Jordan and see the rough cube, the finished cube, the square and compasses, the circles and the dot. At the other side of the world, read an ancient Chinese classic which says "Officers of government.... apply the compasses.... square yourselves. You who would have others serve you uprightly.... must be willing to serve on the level," or think about Confucius who wrote ..."A Master Mason in teaching apprentices makes use of the compasses and the square.... You who are in pursuit of wisdom must also make use of the compass and the square..."
THE PATTERNS OF INITIATION
Why are these patterns of initiation so similar in all cultures? It is no doubt because this knowledge is very ancient, so when we cross the threshold of a Masonic Lodge in a peculiar manner, when we pass between the pillars, whether we are ENTERED or INITIATED, we enter something as old as man's consciousness of fundamental truths that are eternal. We have all of us felt this, at that time. Almost every initiate tells us about it. So we ENTER a life-long work and search and are INITIATED into the company of the immortals, and both usages have their place and their significance.
REFERENCES
In addition to the classical writers noted in the text, there are particularly valuable insights in the following:
Summers, A.W.: ORIGlN & SYMBOLS: Newsletter: Grand Lodge Committee on Masonic Education: Vol. 3, No. 4. April 1984. 22-29.
Lewis. R.L.: HISTORY & MYSTERY OF INlTIATION: The Rosicrucian Digest: December 1985. 4-7
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by Allen E. Roberts, FPS
"Masonry in Action" is the title of a heart-warming item in the Masonic Light of South Carolina. Scottsville Lodge No. 426 of Illinois wanted to assist the drought-stricken farmers in South Carolina. As plan was to send one truck load of hay to help feed the starving cattle. When it learned the gesture would be welcomed this little Lodge of 60 members loaded four trucks instead of one and sent them to the Greenville area. The truck drivers, not Masons, were accompanied by their wives and four Scottsville Masons. A non-Mason paid for their accommodations and meals. Because of this Brotherhood in Action 2,000 bales of have saved many of the hungry cattle. Three television stations covered the event. Wonderful!
Bravo! Our Canadian Brethren now have the first computer bulletin board on the continent! It's named the "Architect." It's located in Toronto and operates on a Commodore 64 system at 300 baud from 6 p.m. to 6 a.m. At the moment it has three boards, diary to tell you what's happened, notice to tell you what's going to happen, and library to give you needed information. The access number is 416/251-2696. To obtain a password, and for more information, write to: Architect, 3 Carson St., Toronto, Ontario, Canada M8W 3R6. We congratulate the Grand Council, Allied Masonic Degrees of Canada, for bringing Freemasonry into the modern world. Now that the Canadians have paved the way, perhaps their United States cousins will find the wisdom to do the same.
The York Rite of Connecticut held a "State Wide York Rite Festival" in honor of the 70th Masonic birthday of James Royal Case, FPS. How good it is to see Jim continuing to receive "roses" while he's still actively working for the Craft. We will always be grateful to him for the amount of research he has done concerning Freemasonry during the Revolutionary period. He has straightened out the Masonic record for all time. Happy 92nd Birthday Jim.
A clipping from News of the World of London England, claims: "Freemasons Put Gag on Bergerac.'' A fellow named Gerry Brown writes: "TV detective Jersey Jim Bergerac has finally met his match - with the secret world of Freemasonry. BBC bosses planned to expose some of the bizarre Masonic rituals. But they were stopped from filming the sequence in the Channel Islands after fears that Masons would be offended." Could it have been that at long last someone in Freemasonry threatened to sue if the story didn't tell the truth? Quite frankly. I firmly believe the only way we are going to stop the lies perpetrated by the Mason-haters is to force them to tell the truth, or take them to court and make them prove their statements.
From the Times of London we learn some good news. The article states: "The welcoming aprons are on and the veil of the temple has been lifted at London's Freemasons' Hall. The United Grand Lodge of England has mounted a permanent exhibition of Masonic paraphernalia which aims to instruct the uninitiated in the history of the craft of Freemasonry. A pamphlet of 1698 warned: All Godly People in the City of London against these ‘devilish Masters in Secret’: but these days at Freemasons’ Hall, secrecy has gone out of the window." It goes on to outline many of the exhibits on display, and concludes: "Do not miss your glimpse of the Temple one of London's most under-rated buildings." Wouldn't it be good to open many more of our Temples in this country. Now that the UGL has decided to bring Freemasonry into the 20th century, perhaps more Grand Lodges here will do the same.
The Grand Lodge Bulletin of Iowa does some justifiable bragging. Of the more than $2,000,000 Freemasons contributed to the restoration of the Statue of Liberty, almost $118,000 was received from Iowa Freemasons. This represented $2.11 per capita, the second highest. California/Hawaii Freemasons placed first with $4.50 per capita. Only one other national group contributed more than the Freemasons of North America. Much of Iowa's success can be attributed to its Grand Secretary, Tom Eggleston, and his wife, Barb. They produced a multi-media slide program entitled "The Lady'' and traveled from one end of lowa to the other to promote the program. It was also shown at many Grand lodges throughout the country. The Philalethes can be proud; it was the first of the Masonic publications to call attention to the restoration program. Those Freemasons who did help can be proud: they kept alive Freemasonry's generosity to the things that set this country apart from other countries, particularly those in the communist block.
Father Al Simon of San Luis Obispo, California, writes: "Congratulations on the fine article in The Philalethes about the Catholic Church and Masonry. You have good insights. I join you in ridding ourselves of the misconceptions and outright untruths that too many have fed us. I'm on your side to bring to light all the things we have in common as brothers and sisters of one family under God. We will refuse to obey anyone or anything that will separate us and cause fear or hatred. Our life is love." Father Simon also wrote an article which begins: "What a privilege it is to be a Roman Catholic Priest, a Brother in our Masonic Lodge, and a Knight of Columbus - all at the same time."' He called attention to a lapel pin which has a combination "of the symbols of the Knights of Columbus and the Masonic order." It is being presented to men who belong to both organizations. Men like Father Simon are the ones who remind us of Freemasonry's mission - to bring into being a world of love through God. Fortunately there are others. The combined Choirs of the Catholic dioceses in Des Moines, Iowa, presented a program and mass in the Masonic Temple on October 4 - and the Temple was donated by the Freemasons of Iowa!
The Constitution of the United States. the greatest political document ever drawn up by man, was sent to the 13 original states 200 years ago next September. Freemasons played a most important role in drafting it, and then in its adoption. It's not too early to start planning Masonic commemorations and celebrations. Actually, it's more important than the Declaration of Independence. Without it there would be no United States of America. But, please, let's not stretch the truth (we don't have to) about the number of Freemasons who signed the document. Thirteen signers were Freemasons (or would become Masons shortly thereafter), and no more than that. BUT, that's one-third! We don't have to "gild the lily." So, let's celebrate.
The Annual Assembly, Feast and Workshop on February 20, 1987, in the Hotel Washington is an event you don't want to miss. It was a "sell-out" in '86. We hope to have to reserve a larger space in '87.