Contents
Gen. George C. Marshall WILLIAM CLARK
Freemasonry and the Jews The Tyranny of One Man Hidden in a Box
The Empirical 47th Proposition Letters To The Editor
Charter Night Wolfie And Hiram
President National. Sojourners Place Your Trust (Hope) In The Craft
A Short Note on Censorship An Alternative
Jerry Marsengill, FPS Editor
401 Masonic Temple, 1011 Locust St.
Des Moines, IA 50309 (515) 244-2540
OFFICERS
Jerry Marsengill, FPS, President
401 Masonic Temple, 1011 Locust St.
Des Moines, IA 50309 (515) 244-2540
John Mauk Hilliard, FPS, First Vice President
Lehman College
Bronx , New York 10468 (212) 960-8363
Wallace E. McLeod, FPS, 2nd Vice President
Victoria College University of Toronto
73 Queen s Park Crescent
Toronto, Ontario Canada M5S 1K7
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
Harold L. Davidson, MPS, Librarian
The Philalethes Society 1903 10th St. W.
Billings, MT 59102 (406) 259-1552
LIVING PAST PRESIDENTS
Philalethes Society
William R. Denslow 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 John R. Nocas, FPS
EXECUTIVE SECRETARY EMERITUS
Carl R. Griesen, FPS S. Brent Morris, FPS
CONTENTS
Gen. George C. Marshall
The Assembly - Feast - Forum for 1990
William Clark: The Youngest Brother
Freemasonry and the Jews
The Tyranny of One Man
Hidden in a Box
Life Membership Rate to Increase
The Empirical 47th Proposition
Full of Sound and Fury
Charter Night
Wolfie and Hiram
Masonic Charities
Floyd M. Gilbert Installed as Nat. President Natl. Sojourners
Allen E. Roberts FPS to Talk in Albuquerque
Place Your Trust (Hope) in the Craft
Help!
An Alternative
Through Masonic Windows
ON THE COVER
Home of Tokyo Masonic Lodge #2 in Tokyo, Japan. It is also the Scottish Rite Bodies meeting place and the center of Masonry in the Tokyo area.
The building is owned by the Zaidan Hojin Tokyo Masonic Association a non - profit charitable foundation formed in 1955.
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by Robert E. Shumar, MPS
George C. Marshall was born on Dec. 31, 1880, in Uniontown, Pa. at 130 West Main Street. His father George Catlett Sr. rented the two story brick house from A.W. Boyd which was next to a family by the name of Gilmore. George Jr. Iived all of his boyhood years at this house on West Main Street. He had many happy memories here. The house was situated at the edge of town where an ornamental bridge crossed over one of the Monongahela lesser tributaries, called locally "Coal Lick Run."
Visiting Uniontown one would probably feel a great sense of loss. Of the old days there is not a single trace left to look upon. Where George Jr. once lived, there now stands an ugly white building; declaring the V.F.W. home. There stands a Texaco station close by to where he lived. Just across the street (West Main) from George's home another station stood in part of one of his friend's home by the name of Thompson, the grandson of J.V. Thompson, a banker who went on to become very rich.
George Catlett Sr., left Augusta, Ky. after trying his hand in business ventures along the Ohio river which were less than successful. While visiting his sister who had married a Union Colonel by the name of John Ewing, who at the time was living near Pittsburgh, applied for a job in an iron works in a small town called Dunbar, near Uniontown. The town of Dunbar is located along the Youghagheny river.
George Sr., after a time working as a clerk, reentered business with Arthur Weir Bliss from Alabama. He began making brick for coke ovens, the beehive ovens used to make coke. Forty beehives were built in Dunbar.
By 1872, Bliss, Marshall and Company were making seven thousand bricks a day. George Catlett Sr., moved from Dunbar to Uniontown, where George Jr. was born. George Catlett Sr. was a member of Laurel Lodge 651, Uniontown, Pa., High Priest of Union Chapter No. 165, R.A.M., and Eminent Commander of Uniontown Commandery No. 49, K.T. all of Uniontown, Pa. George's father was a very active Freemason.
George C. Marshall Jr. attended Virginia Military Institute from 1897 to 1901, and Army Staff College, and holds many Honorary degrees from many universities and colleges. He was commissioned a Second Lieutenant in the Infantry. Marshall advanced in rank to Major General by 1939. Then to General of the Army in 1944 (5 stars). He served in the Philippines from 1901 to 1902 and also from 1913 to 1916. In W.W.I, he served with the AEF, 1917 to 1919, with the 1st Infantry Division, chief of staff, 8th Army Corps, took part in the battles of Cantigny, Aisne-Marne, St. Mihiel and Meuse-Argonne. He was aide de-camp to General Pershing from 1924 to 1927. Marshall served in China from 1924 to 1927, followed by various stateside commands. He was made a four star General in 1939, and also the Chief of Staff. With wisdom, tact, and ability he organized the Army of W.W.II. Marshall took part in the conferences at Casablanca, Quebec, Cairo, and Teheran. He was later sent to China as a special Envoy, with rank of ambassador. As Secretary of State from 1947 to 1949, he implemented the Marshall Plan, known as the European Recovery Program. This was to aid the European countries following W.W.II. He received the Nobel Peace Prize for this in 1953. On his retirement in 1949, he became president of the American Red Cross from 1949 to 1950. In 1950 he was recalled to active duty to serve as Secretary of Defense and served in that capacity until 1951. According to George Catlett Jr's. "Education of a General," at approximately three o'clock (3) a.m. on September 1, 1939, Gen. George C. Marshall took the oath as permanent Major General in the presence of the Adjutant General. With that done he was sworn in as Chief of Staff (with the temporary rank of four star general) to support and defend the Constitution against all enemies, foreign and domestic. This was done upon the retirement of General Marlin Craig. For him this was to be the first day of almost continuous concern for the next twelve years. With the exception of General Henry H. Arnold, the then Chief of the Air Corps. Gen. Marshall was the only member of the combined American - British directorate to serve in that post from the beginning to end. Shortly before leaving the post as Chief of Staff. Marshall was at the end of 1945, to go to China on a fourteen month tour of duty to try and save our wartime ally from anarchy and communist takeover, but without avail. He was then Secretary of State from 194/ to 1949 and had to retire because of a serious operation. After a short rest he was Secretary of Defense from 1950 to 1951. Finally at the age of seventy he was permitted to retire. Gen. George C. Marshall, Jr. was made a Mason at sight on December 16, 1941, by Brother Ara M. Daniels, Grand Master of Masons of the Grand Lodge of the District of Columbia, in the Scottish Rite Cathedral of the District. Also receiving the degrees at the same time with him was Jesse H. Jones, the then Secretary of Commerce. Present were many distinguished leaders from various states. Brother Carl H. Claudy gave the candidates a briefing on Freemasonry at the request of Marshall.
References
Random House Dictionary
MacArthur Reminiscences
The Volume Library
Grand Lodge of Pennsylvania
Grand Lodge of Virginia
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The Assembly - Feast
Forum For 1990
Reservations are now being taken for the 1990 Assembly - Feast - Forum of your Philalethes Society. It will again be held in the Hotel Washington in the District of Columbia.
The Date: Friday, February 23, 1990
The Time: 6 p.m. - sharp
The Cost: $24 until February 10: $29 thereafter
Who: Master Masons only
The Lecturer: Tom Eggleston, MPS, Grand Secretary, lowa
Reservations: Send check for $24 to: The Philalethes Society, P.O. Box 70, Highland Springs, VA 23075 - 0070. For hotel reservations call 800/424 - 9540, and be certain to explain that you will be attending The Philalethes Society and the Allied Masonic Degrees. This will assure you of a special rate and one of the spaces set aside for this annual event.
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Every Member Get One New
Member in 1989
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The Youngest Brother
by Robert C. Barnard, MPS
Most Americans have heard of the great George Rogers Clark. We learn in school that in 1779, his ragged little army marched through bitter Winter terrain to capture the British forts at Kaskaskia and Vincennes, bringing back as a prisoner that infamous Colonel Hamilton who purchased scalps from the Indians. It is right that we should know about this man because he is surely one of the great heroes of American History. If it had not been for George Rogers Clark, a large part of our American Heartland might be under another flag.
Events in the life of William, the youngest member of the well known John Clark family, are also in our history books, but are not as familiar to the average person. William Clark was born on August 1, 1770, and was only a small boy when his big brother was becoming a legend of bravery and resourcefulness. He was the sixth son to be born to John and Ann Clark on their plantation near the Rivanna River in Albemarle County, Virginia.
The Clarks farmed 400 fertile acres next to a smaller tract owned by the parents of Thomas Jefferson. This soon to be famous man was 27 years older than William and 18 years older than George Rogers Clark. Thus, Thomas Jefferson had time to live a full and worthy life and to become President of the United States while William was still a young man. The Jeffersons were lifelong friends of the Clark family.
John and Ann Rogers Clark had ten children. When the Revolutionary War began, the five older boys enlisted and all were distinguished officers. The oldest two, Jonathan and George Rogers, became generals, the next a captain and the younger two were lieutenants.
William would have certainly joined his brothers if his tender age permitted it. Since he was deprived of the privilege at that time, he made up for it later by also becoming a general and the first governor of Missouri. But his main distinction, and the only one known to most people, was to be a partner in one of the world's most important explorations; the Lewis and Clark Expedition to the Pacific.
As a boy, William attended the school of a noted Scotch educator, Donald Robertson, who had married Ann Clark's sister. Another pupil was James Madison, afterwards President of the United States.
By the time he was 13 years old, young William was listening to the tales his brothers told about their fighting years. The war was over and the United States was an independent nation. While he liked to hear about all of his brothers, his real hero was, of course, George, whose exploits helped to double the size of the country. William hoped that when he grew up there still might be a possibility of having exciting adventures in the wilderness.
In 1790, Indian attacks became general on the frontier and William enlisted as a soldier. By 1792, he was a lieutenant in the Army of General Anthony Wayne when the Indians were completely defeated at the Battle of Fallen Timbers. Meriwether Lewis was a young private serving in his command. Ten years later, Lewis became private secretary to then President Thomas Jefferson.
William resigned from the Army in 1796 and returned to the new family plantation in Kentucky. But in 1780, George Rogers wrote his old friend, President Thomas Jefferson, that his brother, William, would be a fine explorer in the far West. Jefferson complied handsomely to the request by appointing William a captain in the Army and making him co - commander of exploration to the Pacific with the President's secretary, Meriwether Lewis. The vast Louisiana Territory was being purchased from France and its contents were an unknown quantity to the Americans.
Although President Jefferson regarded Lewis as the expedition leader, Lewis treated Clark as his equal in every way. After all, Clark was an officer experienced in Indian warfare and at the age of 33, his fame was only surpassed by that of his brother, George. When Henry Dearborn, Secretary of War, wanted to build a fort at the mouth of the Ohio River in 1802, he wrote to William for advice.
William was over six feet tall and his hair was red. He was well liked by all who worked with him. Lewis was less outgoing, not as handsome, but a better scholar. (The spelling in William Clark's reports on the expedition is not all correct, but the words are understandable.)
It was decided to obtain provisions for the group for a year and a half, since they would traverse six to eight thousand miles. Jefferson asked only $2,500 from Congress to pay expenses. The Army furnished most of the equipment, which cost about $40,000.
While Lewis worked diligently to obtain the supplies, Clark recruited men and set up a training camp at Wood River on the East side of the Mississippi opposite the mouth of the Missouri. Supplying and training took about six months, from December, 1903 to May, 1904. On May 14, Lewis and Clark, with twenty - two privates and three sergeants, set off in keelboats up the Missouri River.
After five months, they reached the Mandan Indian Country in what is now central North Dakota. They stayed there in a log encampment for the Winter, with the Mandans as their neighbors.
They were fortunate to meet and hire a French Canadian trapper, Charbonneau, and his Indian wife, Sacajawea, to serve as their guides. In the Spring, the expedition journeyed West to the Shoshoni Country and were well treated because Sacajawea was the sister of the chief. She had been kidnapped away from the Shoshoni when she was a little girl.
When dealing with the Indians, it soon became apparent that Clark had made an unexpected contribution to success by bringing his manservant, York, with him. York was the only black man in the group and was extremely popular. He was "a great curiosity. The children would follow after him." When trading with any of the tribes, York was always present to aid in the transactions.
It is to Clark's credit that he realized the valuable characteristics of this young man which had gone unappreciated before. At the end of the expedition, York, who was a slave, was given his freedom by Clark. York then formed a partnership with a young white trader and engaged in successful business with the Indians.
When the company got as close as possible to the Rocky Mountains by water, they left their boats and crossed the Great Divide on foot, with Shoshoni horses as pack animals. Reaching a Western flowing stream, they built boats and followed it into the larger Columbia and on to the Pacific Coast. On November 17, 1805, they saw the Pacific Ocean.
The soldiers built Fort Clatsop near present day Seaside, Oregon and spent the Winter there. During the Spring and Summer of 1806, the explorers made their journey home by way of the Columbia and Missouri rivers.
The party divided and explored new ground in the region of the Continental Divide before meeting again on the Missouri. On September 23, 1806, the expedition came to an end in St. Louis.
The Lewis and Clark Expedition was a tremendous success. Both leaders kept complete records and collected needed information about terrain, Indian Tribes, and the flora and fauna of the region.
All members were rewarded by a grateful government with double pay and land grants and they were rightfully treated as heroes. Now, other Americans had the necessary information to begin their grand trek West which did not end until the Pacific was reached by thousands and the United States of America stretched from sea to sea.
Passing through the territory of the many Indian tribes without hostility took great tact and know - how. Clark was the leader here. Lewis brought back the best scientific records.
Since the two men were extremely different in personality, it seems wonderful that they got along so well. Clark was strong, easy - going and imperturbable. Lewis was often moody, temperamental and subject to depressions. However, they seemed to truly respect each other’s capabilities.
There is no reason to imagine sexual overtones in the close bonds of friendship between them. Clark was specially virile among the Indian maidens of the tribes they visited.
After the expedition, Meriwether Lewis became governor of Louisiana Territory. In 1809, he started for Washington, D.C., from St. Louis and stopped for the night at a lonely inn in central Tennessee. He was found dead the next morning.
The way that Lewis died did not seem to surprise Jefferson or Clark. "He was much affected by hypochondria," said Jefferson. "I fear, Oh! I fear that the weight of his mind has overcome him," said Clark. Seemingly, Lewis did commit suicide. He was greatly lamented.
William Clark became Superintendent of Indian Affairs and a brigadier general. In 1813, he became the first governor of the Missouri Territory.
Thus, the "little brother" of George Rogers Clark also gave life - long service to his country. Brethren may be proud that in that service, he was a Mason, as were his older brother, George, and his partner, Meriwether Lewis.
William Clark was a member of St. Louis Lodge #111, A.F. & A.M. He died in 1838 and was buried in Bellefontaine Cemetery. A large square and compass is carved on the grave stone.
Bibliography
1. American Heritage. New York: American Heritage Publishing Company. "A Most Satisfactory Council." Oct. '65, pp. 28, 73
"This Nation Never Saw a Black Man Before", Feb. '71, pp. 8 - 9.
"Men of the Revolution, Xl, Dec. '73, pp. 32 - 33, 78.
"I Gave Him Barks and Saltpeter", Dec. '63, pp. 58 - 60, 94 - 101.
2. Bakeless, John. Background to Glory. Philadelphia: Lippincott Company, 1957.
3. Bodley, Temple. George Rogers Clark. Boston: Houghton - Mifflin Company. 1926.
4. Denslow, William R. Ten Thousand Freemasons. Vol. 1. A - D, p. 218. St. Louis: Missouri Lodge of Research. 1957.
5. Derleth, August. Vincennes Portal to the West. Englewood Cliffs. N.J.: Prentice Hall, Inc., 1968.
6. Duncan, Dayton. Out West: An American Journey. New York: Viking Press, 1987.
7. Hawke. David. Those Tremendous Mountains. New York: W.W. Norton & Company, 1980.
8. Hough, Emerson. Magnificent Adventure. New York: Houghton - Mifflin. 1916.
9. Palmer. Frederick. Clark of the Ohio. New York: Dodd, Mead and Company, 1929. 10. Ronda, James P. Lewis and Clark Among the Indians. Lincoln, Nebraska: University of Nebraska Press, 1984.
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by Sidney Kase, MPS
I recently read a review of a book published in the U.S.S.R., intended for consumption in Communist countries and elsewhere, to the effect that Freemasonry is a Jewish creation advocating a conspiracy aimed at world - wide conquest; that Zionism is a part of this conspiracy, and cautioning Soviet citizens against this insidious and evil fraternal system. This aroused my curiosity that the subject would even be considered inasmuch that there are no Masonic Lodges in Russia or any of its satellites, nor have they been tolerated for well over 100 years.
In our own times, in the Germany of the 1930's almost concomittantly with the persecution of the Jews by the Nazis and their cohorts, we saw the elimination of the Freemasons. The same occurred in the fascist - allied countries of Italy, Spain, and Japan. Of course, the Communists beat them to it by several decades, and we have witnessed similar persecutions and destructions in Iran by the Ayatollah Khomeini, in Liberia, in several Central American countries (except Costa Rica, Cuba, and Panama). Masonry has been assaulted by the radical right, left, and center. Indeed, Freemasonry has been and shall continue to be anathema to any political system that cannot tolerate the rights of free - men, specifically freedoms of thought, speech, assembly, and religion.
In many countries it is considered prudent to conceal Masonic membership because of possible reprisal. We, in the U.S., and other free countries are sheltered from such fearful actions as a matter of law, by constitutional guarantees. We thank God for such blessing. We would be aghast at the very thought of not being able to wear our Masonic pins, buckles, etc. We display our logo clearly and with pride. We label our buildings, we advertise our meetings, public installations, funerals, and cornerstone ceremonies. Our books and literature are readily available to Mason and non - Mason alike.
We appreciate and enjoy our Masonic precepts of Brotherly Love, Relief, and Truth. We preach morality, and value our friendships. Yet, as great as our fraternity is and it is the greatest in the world, we have not achieved perfection, nor are we ever likely to do so in this world, although our teachings tell us we must continually strive for it. Realistically, we live in a world still infected by the moral disease of hatred, bigotry, prejudice, and occasionally violence. Man's inhumanity to man seems to be part of the human condition. Xenophobia smoulders and occasionally erupts. The blessings of peace somehow continue to elude us.
Albeit, at least in the U.S., it reflects the attitude of only a small minority, a tiny fraction of that minority exists in our beloved fraternity of Freemasons, like a cancer waiting to erupt, if and when the proper conditions allow. Of course, this is contrary to the spirit and teachings of Masonry. If discovered, it should be instantly excised. It must not be tolerated any more than a festering abcess or malignancy. If it is tolerated, it can kill the organization as much as the diseases cited. Intolerance is a disease of civilization and is self-destructive.
In recent years, we have been deluged by anti-Masonic attacks, frequently originating from those who reason dictates should be our allies. If they only knew the truth they certainly would be. We have an effective weapon against such external anti-Masonry, namely the truth. Truth is capable of withstanding such assaults, it is very durable, and it is our ultimate weapon! Masonry will never be destroyed from without, but it is vulnerable from within. We do have a "Fifth Column," they are often rather inconspicuous, and for that very reason are the most dangerous! They constitute a festering sore, parasitic barnacles on the "Ship of Masonry" and that "Ship" would certainly sail better if they were occasionally "scraped off." But Masonry has more often been on the receiving end of persecution, than the source of it. To better understand the anti-Masonry of today and the evils of bigotry and prejudice that occasionally beset us, we need to understand the past. As a famous philosopher once said, those who ignore history are destined to repeat it. Civilization has made great strides, but there have been numerous set - backs. Freemasonry is dedicated to making good men better, but unfortunately, it cannot make a bad man into a good one. That is the purpose of Masonic investigations, and occasionally the process fails.
Freemasonry began as a guild of operative Masons who worked mainly during the medieval ages for the Nobility, building castles, or for the Church, building cathedrals. After those needs were fulfilled, the need for operative Masons waned and the fraternity gradually changed from an operative one to a speculative. The speculative fraternity retained the name of "Freemason" and converted the tools of the trade to symbols used in allegory to teach moral lessons. The membership was composed of philosophers, nobility, statesmen, intellectuals, clergy - the privileged classes, with a tiny remnant of operatives, as is the case nowadays. Initially, it was definitely Christian in nature, since all of its members were of that religion. Early on, there was only one kind of Christianity, Catholic. However, after the revolt of Martin Luther, and the subsequent reformation there were two basic kinds of Christianity, Catholic and Protestant, and frequently they were at each other's throat. Much conflict has occurred, over the years, in the name of religion. Along with the changes in religious thought, came changes in political thought. For example challenges to "The divine right of Kings," the authority of the Pope, and other issues.
The American Revolution and the French Revolution were fostered by the "Age of Enlightenment," "The Age of Reason." That age was partly a reaction to the power wielded by the Roman Catholic Church, both ecclesiastical and temporal. Those were the times that produced men such as Voltaire, John Locke, Thomas Paine. The motto of the French Revolution was "Liberty, Equality, Fraternity." Those ideas became popular, and they spread to England, and to the New World.
In England, the newly - formed Grand Lodge had in 1717 commissioned dames Anderson, a Scottish Presbyterian Minister, and John Theophilus Desaguilliers, a French Hugenot refugee and like Anderson a Protestant Minister, to organize and compile all the then - known ancient charges, customs, and regulations from the available manuscripts and other sources into what we know now as "Anderson's Constitutions," and this was done initially in 1723. (A reproduction of these may be found in the back of the Washington Masonic Code.) A quote of which follows:
The Charges of a Free Mason
1. Concerning God and Religion
A Mason is oblig'd by his tenure, to obey the moral law; and if he rightly understand the Art, he will never be a stupid Atheist, nor an irreligious Libertine. But though in ancient times Masons were charg'd in every country to be of the religion of that country or nation, whatsoever it was, yet 'tis now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves; that is, to be good men and true or men of honour and honesty, by whatever denominations or persuasions they may be distinguish'd; whereby Masonry becomes the Center of Union, and the means of conciliating true friendship among persons that must else have remain'd at a perpetual distance.
What had originally been a Christian Fraternity was changed to a universalistic one. Instead of a basis for exclusion, inclusion was now possible. The handful of Jews who had fled the persecutions in Europe possibly felt an affinity with the Hugenots, Puritans, Quakers and other Christians who, like themselves, had been hounded and tortured by the Inquisition of the Roman Catholic church. It may have been for social, economic, or other reasons, but they were attracted to Freemasonry and glad to be accepted into such a respectable and prestigious society.
The churches did not appreciate this liberal attitude and it did give rise to some anti-Masonic activity. One of the most vehement oppositions came from Pope Clement Xll who issued a Papal Bull on April 28, 1738 forbidding Catholics to join Masons on pain of excommunication. This may have been the motivation for some to promulgate some of the "higher degrees" which would be restricted to Christians. Since 1738, there have been many confirmational orders issued by the Popes, including the present Pope Paul.
Perhaps this was the motive which prompted the changes in the original charge written by Anderson in 1723 in which the liberal stance was modified to be somewhat less "Universal" by reading: "A Mason is obliged by his Tenure to observe the Moral Law, as a true Noachida, and if he rightly understands the Craft, he will never be a Stupid Atheist, nor an irreligious Libertine, nor act against conscience. This change implied that henceforth a Mason should be a Christian. Four year later, French Masons thought it prudent to publish "An Apology For The Masonic Order," which announced that only Christians would be permitted to join the Fraternity in France. Jews found it virtually impossible to be accepted by any Lodge in France or Germany.
Noachidae were expected to observe "The Precepts of Noah" which were:
1. Renounce all Idols.
2. Worship the only true God.
3. Commit no murder.
4. Be not defiled by incest.
5. Do not steal.
6. Be just.
7. Eat no flesh with blood in it.
These would seem to be an abbreviated "Ten Commandments," with item No. 2 obliquely referring to Jesus Christ. Peculiarly, item No. 7 would appear to be advocating Kashruth or Kosher, which is observed by both Jews and Moslems.
In spite of these churnings and machinations the idea of Universal Brotherhood was viable enough and powerful enough to appeal to men of good will everywhere, as Freemasonry continued and spread over all the world. It may be presumed that most of the readers or hearers of this article would be supporters of the idea of the Brotherhood of Man under the Fatherhood of God. Most, yes. Unanimous, without exception, no! There are a few "Masons" who would redefine Masonry in their own image, so that they would be included (and hopefully in control) to the exclusion of those who were "Inferior."
There are many organizations which are patterned after the Masonic Fraternity, but there is at least one characteristic that makes us unique. Masonry supplies the means, the common denominator for men of different origins, sects, and opinions to meet together in harmony. A sort of type of that utopia, paradise, Kingdom of God...however you may wish to phrase it where men of good will and morals can enjoy each others fellowship, a meeting of minds, a place of unity out of diversity, of order out of chaos.
The detractors of Masonry accuse us of many false charges. These can be refuted with the truth. However, we are guilty of one thing, of which we can be proud indeed, the "Sin" of toleration (if that be a sin?)
How does all this relate to the Jews? The Jews are indeed a peculiar people, or are they? They have been called many things: a people, a race, a nation, a religion, people of "the Book." Certainly they are a mystery, an enigma wrapped in a puzzle. They share their Semitic origin with the Arabs via the common patriarch, Abraham. The Jews have also been called "The Chosen People." Why He (God) chose one of the smallest, and weakest of nations of Biblical times, and of these times, is known only to God. Supposedly, He chose them to be his witnesses and examples to the rest of the world. That decision might be questioned when one reads about their infidelity to God's commandments. Certainly they have suffered exemplary punishments since their inception. By all reason, they should have disappeared off the face of the globe centuries ago. Yet they have persisted in spite of Hitler's holocaust and centuries of homeless wandering. They have also been called: "The wandering Jew." They have been abused, tortured, persecuted...every imaginable and unimaginable indignity put to them. Restricted into ghettos, restricted in economic opportunity, treated as inferiors, sub - humans. How could they possibly have survived as a distinct entity? That is a miracle. The play, "Fiddler on the Roof' credits this to "Tradition." However, I do not believe that that alone is sufficient reason. The sordid details of their tortuous, persecuted suffering is available in the history books, you may learn more there. Many of us are fairly familiar with the story of the Nazi persecution, of the six million who perished in the Holocaust, men, women, and children. Innocent people who had committed no crime other than being Jewish. Some of us know personally survivors of these horrors. We were there, we witnessed it in the communications media. Yet few, if any, protested or did anything about it. Apathy was the norm.
Perhaps, however, you may know less about the more recent sufferings of these pitiful people. Do you know about the Pogroms of the Russian Czars, of the Cossacks in Russia, Poland, and Eastern Europe? Had you heard that a conscript for the Czar's army had to serve three years, unless the conscript was a jew? His term of service was twenty - five years. The Jews were called the "Czar's Jews" as if they were so many cattle. No wonder the mass immigrations of the 1870s and 1880s, for those lucky enough to scrape up the fare for steerage passage, and hardy enough to survive the journey. Where other people sought wealth, power or whatever, the Jew longed only to become a person, to be treated as a human being.
The Puritans came to the New World to escape religious persecution in England. A few years later the persecuted had become persecutors. Roger Williams founded Rhode Island as a haven of religious freedom. The Negroes were sold into slavery often by their own people. They have a 400 year old history of persecution. They're amateurs compared to the two thousand plus years of persecution which the jews have endured. If you include their slavery of four hundred years in Egypt and 70 years in Babylon, we could push that date back to four thousand years of travail. There is no logical reason they have persisted these many centuries, and yet been able to retain their identity. Even this very day, the venom of anti-Semitism plagues the Jew. There are those who still seek their destruction. The Arabs, if they could, would drive them into the sea. Not very friendly cousins, are they? Here in the U.S. they must defend themselves against the likes of the Ku Klux Klan, the NeoNazis, the Aryan Nation, etc. They have yet to enjoy God's promise in Micah 4:3,4:..."And rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up a sword against nation, neither shall they learn war anymore. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of Hosts hath spoken it."
To examine the subject further, let's look at Masonry in three countries: England, America, and Germany:
Masonry in England
In 1290, King Edward I drove out of England the few Jews that were there, confiscating all their property. This anti-Semitic attitude lasted many centuries, but gradually abated, and in 1698 parliament formally sanctioned freedom of worship and the abolition of ghettos. The first mention of a Jew being a Freemason was in 1716, Francis Francia, also known as the "Jacobite Jew." (Jacobites were supporters of James II, who converted to Catholicism)
The inquisition sought to seek out and destroy all heretics or enemies of the church, including Freemasons, Jews, or anyone else who questioned their authority. This may have been a factor in accepting Jews as allies, since they shared a common tormentor. 1492 not only signifies the discovery of the new world by Columbus, but it marks the expulsion of Jews en masse from Spain and Portugal. In a desperate attempt for survival some dews openly converted to Catholicism, while secretly retaining their Judaism. These people were called Marranos. Some went to Holland, and from there to England. Two famous examples of such were John Coustos and Hippolito DaCosta. (Details about them appear in Ars Quator Coronatorum. Wallace McLeod has written and spoken about them.) Both these individuals were, at different times, apprehended by the inquisition and charged with being Freemasons (Coustos in 1740 and DaCosta in 1811.)
The slanderous joining of the Jews and Freemasons is thus noted very early on, at least in the early 1700s. The Freemasons were harassed primarily by the Roman Catholic Church, the Jews by Catholics and Protestants alike. As elsewhere, they were severely restricted as to where they could live, and what type of work they could engage in. They were ostracized socially, economically, and politically.
Providentially, one of the strongest supporters for political emancipation of the Jews was H.R.H. the Duke of Sussex, sixth son of George III, and the first Grand Master of the United Grand Lodge of England from 1813 until his death in 1843. No one could vote or hold political office without taking a Christian oath, thus effectively excluding Jews or other non - Christians. Jews did not obtain the voting franchise until 1835, when the oath requirement was abolished.
The formation of the First Grand Lodge and Anderson's Constitutions of 1723, effectually opened the doors of Masonry to all good men, without restriction. There have been a great many Jews who have been prominent English Freemasons, including Rabbis. Perhaps, they have appreciated the Masonic Fraternity more than the average man, because of their sad history. The English Mason best known to Americans is probably the late Harry Carr because of his lectures and writings. Oh yes, he was Jewish. His library was purchased in total by the Grand Lodge of Texas.
Masonry in America
We all know that the first settlers of New England were the Puritans, religious refugees from England. They observed the Sabbath on the seventh day, and believed the American Indians to be part of the descendants of the Ten Lost Tribes of Israel.
Jews were rare in the thirteen colonies. By 1776, there were only about 3000 of them, less than 0.1% of the entire population. They were particularly welcomed in Roger Williams' colony of Rhode Island. Of course, Williams was himself a religious refugee from Massachusetts. The first Masonic meeting of record in the New World was held in 1658 at the home of Mordecai Campanelli, (later changed to Campanal) in Newport, R.I. Campanelli was the first Jewish Rabbi (I know of no other kind) in the New World. Moses Nunis was the first Jew initiated into Freemasonry in Georgia in 1733, 34. He died in 1787 and was buried with Masonic Rites. Although things were better in the New World than they'd been in the old, the Jews were still often regarded as inferiors. True, over the centuries they have achieved liberation and equality. but they cannot entirely escape a smouldering residual anti-Semitism. If you doubt this, talk to some of your Jewish friends. Many have first - hand experiences that they can relate.
During the American revolution. Jews were well represented in the ranks of Washington's army. Many Jews also took part in the Civil War, serving on both the Confederate and Union sides. One of the most prominent during the American Revolution was Haym Salomon, reputed to have been the first Polish Jew in America. He was an expert linguist and almost single - handedly supervised the financing of the American Revolution. He was captured by the British and imprisoned as a spy, but managed to escape. He played a tremendous role in the war for independence, but died in bankruptcy, having exhausted his personal fortune. He did indeed give his life, his honor, and his fortune for the cause of freedom. The high regard in which he was held by Washington, and the other contemporary patriots undoubtedly hastened the abolition of the religious test oath previously required of all political candidates. Haym Salomon, unfortunately, did not live long enough to see it, as it was passed in 1785, five years after his death.
The liberality of Freemasonry has always attracted Jews to Freemasonry. The Short Talk Bulletin of March, 1967 lists 36 Grand Masters in 20 jurisdictions from 1788 until 1967. The first Jewish Grand Master was Moses M. Hayes of the Independent Grand Lodge of Massachusetts in 1788. The most recent named in that Short Talk Bulletin were Jacob Stoll New, G.M. in Maryland, and Harry Ostner, G.M. in New York, both in 1964. There have been many more Grand Masters and other notable Masons since then.
Sen. Barry Goldwater's father, Morris Goldwater was Grand Master in Arizona in 1888. I personally have met two Grand Masters of U.S. Jurisdictions who are Jewish: David L. Corlett, G. M., A.F. & A.M. of Colorado in 1982, and M.W.B. Robert C. Singer, G.M. of F. & A.M. of New York, who presided over the Grand Masters' conference held in Cedar Rapids, lowa, February 1988. I also recently met an "Immediate Past Master, F. & A.M. of California at the Western Masonic Conference held in Seattle March 5, 6, 1988, MWB. Jack Leavitt. I found them all to be outstanding, dedicated Masons.
Masonry in Germany
The story is somewhat different in Germany. Jews were a despised and persecuted group, considered an inferior, sub - human race. In the history of the Grand Lodge of Massachusetts I found a decision which criticized another Grand Lodge, much to their credit. "Resolved: That we have learnt with deep regret, that by the regulations of some of the Grand Lodges of Germany, Jews are prohibited from admission into our Fraternity, on account of their religious belief...Resolved: That in the opinion of this Grand Lodge the exclusion of any class of men from the privileges of Masonry, who believe in the existence and moral government of the Supreme Being, evinces a spirit adverse to the genius of our institution, and that it is an assumption of power not sanctioned by the ancient usages of the Craft." (1826, pg. 667) This resolution was unanimously passed. I cite it to illustrate the point that the intolerance demonstrated in Germany regarding Masonic matters was not shared nor condoned by the Masonic Jurisdictions in America or the British Isles.
Such was the condition of "Masonry" in Germany and also in France. These two countries were dominated by a state religion, Roman Catholicism, then stringently intolerant. Their prejudice was shared in Germany by the Lutherans who apparently wanted to show that they were more zealous "Christians" than the Catholics, by being more intolerant and cruel than the Catholics, but both groups were repressively antiSemitic as well as anti-Masonic.
Along came Brother Gottfried Ephraim Lessing who was made a Master Mason in Germany in 1770. He almost single - handedly attempted to correct these abuses, when he became aware of them. He was quite a Master Mason, he took his obligations seriously. He discovered the situation when he happened to mention it to his close personal friend and confident, Moses Mendelsohn (grandfather of the composer, Felix Mendelsohn). Moses was appalled by it, and when he disclosed the sordid details to Lessing, so was he. This was not the Masonry he thought that he had joined. Lessing determined to do something about it. Lessing did not share the rampant anti-Semitic attitudes about which Mendelsohn informed him.
Although Masonic Lodges were springing up all over Germany, especially in the North, none would accept a Jew for membership. They insisted on the applicant being a Christian, and taking a Christian oath. In the event that a regular Mason from England, who happened to be a Jew, desired to visit a Lodge in Germany, that visitation would be denied. Lessing was appalled at such un-Masonic conduct and further resolved to rectify those wrongs if at all possible. Gottfried Lessing happened to be employed as Librarian by the Duke of Braunschweig, whose brother was Frederick the Great, the Grand Master of Germany.
Lessing had written an essay, "Masonic Dialogues." In this he discussed matters of religion, politics, and ethics in Freemasonry. He showed that Freemasonry had four dogmas: belief in God; belief in revelation (the Bible); belief in reward and punishment; and belief in immortality. He also showed how Masonry had, in that age of enlightenment, moved out of its Christian confines into a universal attitude. He urged that Freemasonry must admit to Universalism and Deism, and these were not inherently bad labels. He urged moderation and toleration. His employer, the Duke of Braunschweig forbade him to publish any more religious articles of a controversial nature. Lessing found a way to circumvent that prohibition. He wrote two plays: "Ernst and Falk," which was about Freemasonry and "Nathan the Wise," a drama known world - wide as his plea for religious tolerance.
In this play, a wise Jewish merchant is summoned to the palace of the Sultan Saladin who intends to trap the hapless man into making a choice between the three major religions of the world: Christian, Mohammedan, and Jewish. Death awaits a wrong answer. Nathan tells his "parable of the Three Rings." A father once had a fabulous ring that made its wearer loved in the sight of God and men, and he wanted to hand this ring down to his descendants. However, he had three sons whom he loved equally. What to do? A famous goldsmith received instructions to make two copies of the original ring, and return all three to the father. The father could not tell which one was the original ring. Each son believed he had received the true original ring, but forgot what the ring was supposed to do. They began to quarrel and bicker, finally coming to court. The Judge, acting as a true Master Mason, could not make a choice. Aware that it would be contrary to his Masonic principles, the Judge said: "I understand that the owner of the true ring is loved by his fellow men. Which one of you three do the others love best? The sons looked at each other with shame because they realized that each loved himself better than his brothers. Therefore, their ring must be the false one. The Judge then instructed them to go out and show through their noble acts devoted to helping mankind that they wore the original ring.
This play made Masons aware of their obligations, and must have been a benevolent influence of the German Lodges. The Jewish Ban was eventually dropped in the Symbolic Lodges. Of course, pressure from the British and American Lodges helped a great deal. German anti-Semitism, however, never completely disappeared. Bismarck spewed forth vitriolic attacks on the dews of his day. They were such a convenient scapegoat for the nation's troubles. In spite of this, many Jews fought valiantly for Germany in World War I; they had always tried to be good citizens of the countries wherein they happened to be born or reside. In the 1920s and 1930s, General Von Ludendorf spoke and wrote inflammatory accusations against the Jews of Germany (and the world) and did much to contribute to the antiSemitism that resulted in the holocaust. The Jews have lived under the threat of anti-Semitism all of recorded history.
Anti-Semitism attempts to justify itself with the fact that Jesus was betrayed by one of the Disciples He had chosen, Judas Iscariot. It emphasizes the point that Iscariot was a Jew, and therefore all Jews are unworthy of trust. That some Jews contributed to the death of Jesus cannot be denied. Is it fair, therefore, to lay the blame on the entire group? Why are not the Romans indicted, after all they executed the crucifixion. Hate sees only that which it wants to see. Reason and logic do not enter into it. Bigotry chooses to ignore the weightier evidence of the innocence of a Jewish majority. It ignores all the following evidence: of the twelve Disciples, eleven were Jews that remained loyal to Christ. After his ascension, they spread over the then known world preaching Christ's gospel, and willingly died martyr's deaths in the effort. That Jesus Christ Himself was a Jew, indeed a Rabbi, and that He adhered to the teachings of the Old Testament Bible, and the Old Testament Prophets - all of whom were Jews. That the New Testament was written almost entirely by Jews, that the first Christian church was composed of Jews, that the most zealous of the Apostles, Paul of Tarsus, was a Jew, and a student of Rabbi Gamaliel.
How ironic, therefore, that what began as a Jewish Sect grew into a religion of giant proportions (about 1 billion today) many of whose adherents have perverted the teachings of Christ and its Jewish origins to persecute the descendants thereof, the Jews. Yet such was the practice of the Church of Rome, followed by the Protestants until a modicum of relief which accompanied the Age of Enlightenment, the Age of Reason. As people became more educated, as their own social and economic condition improved, the need for a "scapegoat" diminished. A need which the Jew conveniently, although unwillingly fulfilled. Whenever economic, social, or political conditions worsened, it was the Jews who were blamed.
Perhaps the most vicious and notorious of anti-Semitic and anti-Masonic documents is the "Protocols of the Elders of Zion." This infamous publication, and variations of it, are utilized nowadays by Arab terrorists who would gladly exterminate all Jews, as well as the State of Israel. This, too, is ironical since the Arabs are themselves Semites, ethnic cousins of the Jews, descendants of Ishmael (Father - Abraham) and Esau (Father - lsaac). Although they (protocols) have been proven to be forgeries, this has not deterred the merchants of hate from exploiting them.
The Protocols of the Elders of Zion, this bizarre fabrication, was the invention of anti-Semitic Russian officers and a slightly (?) mad monk, Sergei Nilus, first appeared in Kishinev, in a Russian newspaper. It was serialized as a program to conquer the world. Its nine articles purported to be the actual wording of a stolen record of the First Zionist Congress in Basle, Switzerland in 1897. At these clandestine gatherings, "The chiefs of the twelve tribes of Israel" allegedly devised plans whereby Jews, Liberals, and Freemasons, working together, would overthrow all existing governments and seize power for themselves. This was to have been done "by the corruption of European women," by the use of "strong liquor to befuddle the leaders of European opinion," by stirring up economic distress, and finally by blowing up the various capitols of the world. On the ruins would then be created a world state run by Jews and Freemasons. It spread all over Europe and the world, and was used to support anti-Semitic activity.
After the Russian revolution, a search of the files of Czar Nicholas II gave the first clues to how and why the forgery had been committed. The Czar, desiring material that would both damn the Jews and tend to justify the Russian pogroms, had ordered a court functionary, Rachkovsky, to produce it. Unable to discover any actual evidence that might have satisfied the Czar, Rachkovsky decided to concoct some. Using a satirical play, of the era of Napoleon III in France, "Dialogue aux Enfers" in which no Jews were involved, he distorted it into a document about "A Jewish Program To Conquer The World." This fiction was then widely published as fact.
In 1921 the Times of London exposed the Protocols as a "cruel and vicious forgery," and told how, why, and by whom they had been fabricated. But that expose failed to stop the circulation of the poisonous material, although it did destroy their credibility in responsible circles.
During World War II, after Hitler's aides had developed the technique of the "Big Lie," the "Protocols" were revived and republished in all the countries the Nazis were trying to subvert. Even in the U.S. the forgery became, again, the sacred book of anti-Semitic and pro - Nazi literature. In 1942 a committee composed of leading American historians, headed by John C. Curtiss, published "An Appraisal of the Protocols of Zion" in which they agreed that the document had no claim whatsoever to authenticity. Nevertheless, men of malice, or mere stupidity, continue to utilize the Protocols for their nefarious purposes.
The entire concept of anti-Semitism is absolutely sense-less. It has no basis in fact, reason, or logic. It preys on people's fears, emotions, and inferiorities to bolster their own self - image. To say they do it in the name of God, or for His sake must be an abomination to Him. Perhaps He regrets giving man freedom of will or conscience. In too many conscience appears to be lacking, modern technology would say, "It does not compute!"
In Genesis 12:3 we read: Now the Lord said unto Abram:...And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."
You and I, and every other creature and species on earth, had no choice whatever in the place of our birth, our race, our color, etc. Usually, even our religious persuasion is a bequest from their parents. No choice at all it was decreed by God, a manifestation of His will. It is, therefore, presumptuous on the part of anyone to boast of himself, his race, color, physical or mental qualities. In every instance circumstance has influenced kits condition. Who, then, has any right to question God's judgement? Not a one of us can create the light of day, the natural resources, the air we breath, the water we drink, the food we eat. In the final analysis they are the creations of God, and we, as His creatures, ought to respect His creations, including our fellow creatures. The next time someone is tempted to deprecate anyone he regards as inferior, let him recall that, "But for the grace of God, there go I."
Thus to be intolerant stigmatizes the bigot as the one who is the inferior, not his target.
Anti-Semitism may have contributed to anti-Masonry because it accepted Jews and was thus "Guilty by association." After all, the ritual of Freemasonry is based on the building of King Solomon's temple; it is dedicated to the Holys Sts. John, its extension, the Royal Arch refers to Jeshua, Haggai, and Zerrubabel, its reference to the Ark of the Covenant, all these were Jews. That Freemasonry uses it allegorically is of no account. Have they overlooked the fact that Hiram of Tyre was not Jewish, or that Hiram Abif was only half - Jewish? No matter, they do not wish to be confused by facts. Truth is too simple for them to comprehend anyhow.
After all, the first assault on Hiram Abif was one across his throat: this symbolizes those who would restrain or deny freedom of speech. The second assault was across his breast. That symbolizes the seat of man's soul, his emotions, his beliefs, his religion. The final and fatal blow was to his head, symbolizing the assault on man's intellect, his freedom of thought. If we fail to teach people to think for themselves, others will think for them. This is why Freemasonry and tyrannies, of the Right or Left, cannot tolerate each other. They are incompatible.
I have stated on several occasions that we Masons should never take ourselves seriously, and that is true. . . but we should always take Freemasonry, and all that it stands for very seriously. Freemasonry, today, as always, finds itself engaged in combat with the forces of evil. Those forces that would enslave men, the ongoing battle for men's minds and souls. Masonry leaves the battle for souls to others, but it is of necessity in the forefront of the battle for the mind and conscience. Truth shall prevail, as shall Freemasonry.
Therefore, let us not forget the Grand Design of Freemasonry is to endeavor to be happy ourselves and to communicate that happiness to others!
Bibliography
1. The Bible - King James version
2. Ars Quator Coronatorum. Vol. 92. 1979: pas. 25 - 63.
3. Freemasonry In American History, Allen E Roberts, Macoy Publishing 1983 pas. 34. 85. 347. 349.
4. Stalwart Builders History, of the Grand Lodge of Massachusetts by Thomas Sherrard Roy 1978, pas. 143. 144. 157. 158.
5. Jews, Justice, and Judaism - Robert St. John Doubleday Co., Inc. 1969. pas. 41, 71 - 73.
6. Short Talk Bulletin. Aug. 1977: G.E. Lessing: The Conscience of German Freemasonry.
7. Short Talk Bulletin. June 1976: Brother Haym Salomon Financier of the Revolution.
8. Short Talk Bulletin, March 1967: Jewish Grand Masters in the United States (up to 1967).
9. Washington Masonic Code, Appendix (Old Charges. etc.).
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The Tyranny of One Man Hidden in a Box
by Edward M. Gair, MPS
Back in 1717, at the first Grand Lodge in England, life was simpler in the upstairs room over the Goose and Gridiron Tavern. Everyone knew everyone else. Even London was small in population. A Candidate for Masonry was known among the brethren before he came to the Lodge. So the good hearted brethren passed a rule that a vote on a new member should be unanimous.
Today, in the huge traffic snarl of the cities, no one knows the Candidate. So in long, boring sessions we ballot and give one man the full right to blackball and hide himself in a box. The tyranny of one man is hidden in secrecy and never to be disputed, because he is supposed to know more than the unanimous vote of all his brethren. The good name of the Candidate is made into a mystery by one person who cannot be known, nor could anyone discuss it with him if they knew him. No tyrant in history could ever work with such secrecy. Ideas of democracy may change, but not the tyranny and secrecy of one man.
Now even a Saint couldn't do that well in selecting a brother. Do we really think that we could select even twelve disciples. One would be a Peter who would say he never knew you, one would be a Thomas who would doubt you, and then there is always a Judas who would sell you for thirty pieces of silver. Do we think we know so much about human nature that we can select by the tyranny and secrecy of one man hiding in that box? Do we really give him that much authority and skip the votes of all the rest of us? King Solomon said that there was wisdom in a multitude of counselors. Toss out the multitude; give the one vote a tyranny over all.
Sixty or seventy men today spend a long evening balloting so one man can drop black cubes. Who has the patience for this obvious abuse of power? We bore ourselves with procedure until very few will come to the Lodge to participate in spiteful hate and vicious slander. What could be done in Committee takes the time of men who do not have the time for one man's tyranny. Is this the spirit of the Masons who gave us a government in America of a representative majority rule?
In New York the Grand Lodge recently voted for a rule of three black cubes. At least someone has admitted that one man should consult two others. The three are not an elected form of government. No. The three just secretly drop blackballs.
In Wisconsin the Grand Lodge tried to get the single tyrant to confer with the Master. It is an attempt to prevent the balloting on a man's good name. If a ballot comes up not clear, the objector must tell the Master why within thirty days, or the Master must declare the objection void and the petitioner elected. At least the confidence of the Master is made to count for something.
There are also boring balloting methods on men who are already Master Masons. Instead of welcoming our own brethren for affiliation to another Lodge we let the silent tyranny rule. There are fewer and fewer affiliations and few Masons go through the unnecessary balloting on their good name as Master Masons seeking the appendant organizations. We have multiplied the appendant organizations beyond their capacity to exist and never simplified the procedure of welcoming our own Brother Masons. Why ballot on a man once he is a Master Mason?
In California a study is being made of the history of a majority rule in a representative form of government. Some who wrote the United States Constitution were Masons. America has an elected representative form of government. Committees meet and vote by a majority rule. The Senate never votes by the tyranny of a single cube on nomination by even a President for his candidate for a cabinet office.
In a Lodge we elect the Master, Senior and Junior Wardens by a majority vote. Would it be possible that we could trust them to vote on Candidates by a majority vote? Could they constitute an Election Board that would work with the Investigating Committee? The majority vote of the Election Board could be held in secret to protect the Candidate's good name. No boring balloting of the Lodge would be necessary. Any member could attend the meeting on request of the Master and present any objections without becoming a tyrant hiding behind a box.
May brotherly love prevail and along with it may we never yield to an abuse of power against the unanimous vote of all the rest of the Brothers who want that Brotherly love to prevail.
The February issue of The Philalethes has a picture of the Jefferson monument in Washington D.C. on the cover.
The words inside the monument above Jefferson's statue speak out against the abuse of power. Nine of those who signed his words of the Declaration of Independence were Masons.
"I Have Sworn Upon The Altar Of God Eternal Vigilance Against All Forms Of Tyranny Over The Mind Of Man."
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Life Membership Rate To Increase
This is the last opportunity to become a Life Member of The Philalethes Society for only $200. On September 1, 1989 the rate must increase to $250.
Even at $250 Life Membership in the Society is still much, much lower than it is for any other Masonic - related organization. Most of the others have a complicated system of determining the rate. The younger you are the higher the rate. This isn't so with your Society.
On the same date the joining fee goes to $10. This makes the dues for the first year or part thereof $25 instead of the present $20. The yearly dues will remain at only $15. For this small amount the members receive far more from The Philalethes Society than they do for the money from any other organization Masonic or otherwise.
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The Empirical 47th Proposition
Mervin B. Hogan, FPS
Therefore, as we build, let us think that we build forever. Let it not be for present delight, or for present use alone; let it be such work as our descendants will thank us for; and let us think as we lay stone on stone, that a time is to come when these stones will be held sacred because our hands have touched them, and that men will say as they look upon the labor and wrought substance of them: 'See! This our fathers did for us!' - John Ruskin (1819 - 1900)
A Problem For Some
Few persons have unburdened their minds and souls so frankly and candidly regarding their conflict with mathematics as did William Lyon Phelps in his chapter, "College Days at Yale," of his Autobiography. (1)
He records:
I believe in the equal dignity of all studies. But it is absurd for a university to require neither Latin nor Greek for a degree and yet insist on the higher mathematics. I have no doubt that for those who have a natural aptitude, mathematics are valuable as intellectual discipline and training, whether one will make practical use of them or not. But for those who have no gift and no inclination, mathematics are worse than useless - they are injurious. They cast a blight on my childhood, youth, and adolescence. I was as incompetent to deal with them as is a child to lift a safe. I studied mathematics, because I was forced to do so, faithfully and conscientiously from the age of three to the age of twenty - one, through my Junior year in college. After 'long division,' nearly every hour spent on this subject was worse than wasted. The time would have been more profitably spent in manual labor, in athletics, or in sleep. These studies were a brake on my intellectual advance; a continuous discouragement and obstacle; the harder I worked, the less result I obtained. I bitterly regret those hours and days and weeks and months and years which might have been profitably employed on studies that would have stimulated my mind instead of stupefying it!
I remember after a year spent on Chauvenet's Geometry in college, I looked up the name of the author to discover whether or not he was still living; and when I found that he was no more, I wrote on the title - page of his accursed book, 'Thank God, he's dead!'
I was always an ambitious student, and wished to excel; therefore it was necessary for me to put more time and effort on mathematics than on any other study. Even so, my grade in mathematics was never distinguished in college, and I could not possibly have been graduated with honours had I not in other studies stood very high.
But while I was unhappy, my fate was not nearly so tragic as that of hundreds of other boys. There have been hundreds who were deprived of the advantage and the privilege of a college education because of their inability to obtain a passing mark in mathematics. They were sacrificed year after year to this Moloch.
I am aware that Henry Adams (2) lamented the fact that in his education there had not been more and higher mathematics; but surely his view of life was sufficiently pessimistic without that added bleakness. (pp. 148 - 149)
Another academician, Stephen Leacock, noted a related basic problem (3, p. 14): "The basic idea of my discussion is that somehow we don't get our minds mathematically adjusted as they might be. I am aware that there are great differences of natural aptitude... But, all said and done, I think that it is not only a matter of aptitude but of approach. We don't 'go at it' right."
Experimental Mathematics
Euclid's geometry has been defined as the science of straight lines and circles. It grew out of the methods utilized for building, surveying, and other applied work in ancient Egypt. The founding roots of mathematics lie in demands of daily life and the first mathematicians were practical men; carpenters, masons, bricklayers, and surveyors. Mathematics is similar to a cabinet of tools. Before trying to master each tool thoroughly, a skilled craftsman should know the purpose of each, when to use it, how to use it, and what to use it for. The Great Pyramid was built in 3900 B.C.; using - it is generally conjectured - rules of thumb based on practical experience. Euclid compiled and wrote his classical geometry text in 300 B.C., some 3600 years later. So, it is not really surprising many students find it difficult to quickly bridge that span of years and find it easy to start studying geometry in the logical, concise form Euclid presented it.
If one has a problem - mathematical or otherwise - which challenges or puzzles him, the first thing to do is to try a few experiments, hoping to gain an insight, or further insights, relating to the situation. That is, do things and make things designed to yield, as a consequence of the experimental procedures, enlightening observations promoting a more positive grasp of the problem. By arranging, organizing, or systematizing and analyzing the determined results, an interpretation of the observations is anticipated which will suggest some new features of the problem contributing to a further acquaintance with the sought for solution. The pursued goal is clearly a penetrating, comprehensive grasp of the problem. Finally, on the basis of these successively related efforts, there is justified the start to reason about the various data encountered and discovered.
When one has discovered a method that appears to work, he may proceed to the possible determination of a logical, exact, or rational demonstration or proof of the method. This perfecting of the study or analysis of the problem follows, however, at the end of the series of events; experimentation and observation are at the beginning. It is thus seen. and it is significant to understand. that mathematics is truly an experimental science.
Mathematics and Thought
Turning to the positive features of geometry, the judgement of the mathematical - physicist, Florian Cajori (4) – (5). merits serious consideration:
The principal characteristics of ancient geometry are: -
(a) A wonderful clearness and definiteness of its concepts and an almost perfect logical rigor of its conclusions.
(b) A complete want of general principles and methods. Ancient geometry is decidedly special...In the demonstration of a theorem, there were, for the ancient geometers, as many different cases requiring separate proof as there were different positions for the lines...To devise methods by which the various cases could all be disposed of by one stroke, was beyond the power of the ancients. 'If we compare a mathematical problem with a huge rock, into the interior of which we desire to penetrate, then the work of the Greek mathematicians appears to us like that of a vigorous stonecutter who, with chisel and hammer, begins with indefatigable perseverance, from without, to crumble the rock slowly into fragments; the modern mathematician appears like an excellent miner, who first bores through the rock some few passages, from which he then bursts it into pieces with one powerful blast, and brings to light the treasures within.' (4, pp. 51 - 52; 5, pp. 88 - 89)
In his unique description of Communist practices, the accomplished Arthur Koestler (6) viewed geometry from a philosophical viewpoint:
But how can the present decide what will be judged truth in the future? We are doing the work of prophets without their gift. We replaced vision by logical deduction; but although we all started from the same point of departure, we came to divergent results. Proof disproved proof, and finally we had to recur to faith to axiomatic faith in the rightness of one's own reasoning. That is the crucial point. We have thrown all ballast overboard; only one anchor holds us: faith in one's self. Geometry is the purest realization of human reason; but Euclid's axioms cannot be proved. He who does not believe in them sees the whole building crash. (p. 100)
With impressive comprehension, the mathematician and philosopher, Alfred North Whitehead (7), succinctly stated:
The function of the study of a subject is not so much to produce knowledge as to form habits. It is its business to transmute thought into an instinct which does not smother thought but directs it, to generate the feeling for the important sort of scientific ideas and for the important ways of scientific analysis, to implant the habit of seeking for causes and of classifying by similarities. Equally important is the habit of definitely controlled observation. It is the besetting fallacy of over - intellectual people to assume that education consists in training people in the abstract power of thought. What is important is the welding of thought to observation. The first effect of the union of thought and observation is to make observation exact. You cannot make an exact determination of the passing phenomena of experience unless you have predetermined what it is you are going to observe, so as to fix attention on just those elements of the perceptual field. It is this habit of predetermined perception and the instinctive recognition of its importance which is one of the greatest gifts of science to general education. It is here that practical work in the laboratory, or field work...is so important. Such work must be made interesting to obtain the proper engrossment of attention, and it must be linked with general ideas and with adequate theory to train in the habit of predetermining observation by thought. Every training impresses on its recipient a certain character; and the various elements in the general education must be so handled as to enrich the final character of the pupil by their contribution. We have been discussing the peculiar value of science in this respect. It should elicit the habit of first - hand observation, and should train the pupil to relate general ideas to immediate perceptions, and thereby obtain exactness of observation and fruitfulness of thought. I repeat that primarily this acquirement is not an access of knowledge but a modification of character by the impress of habit. [my italics] (p. 143)
Martin Gardner (8) theorizes:
Many thousands of years ago some primitive man surely faced, for the first time in history, a puzzling problem in geometrical dissection. Perhaps he had before him an animal skin that was large enough for a certain purpose but of the wrong shape. It had to be cut into pieces, then sewed together again in the right shape. How could it be done with the least amount of cutting and sewing? The solution of just such problems provides recreational geometry with an endlessly challenging field...
There are several reasons why modern puzzlists have found the dissection field so fascinating. First, there is no general procedure guaranteed to work on all problems of this type, so one's intuition and creative insight are given the fullest possible play. Since no profound knowledge of geometry is called for, it is a field in which amateurs can, and in fact do, excel the professionals. Second, in most cases it has not been possible to devise a proof that a minimum dissection has actually been achieved. As a result, long - established records are constantly being shattered by new and simpler constructions. (p. 158)
Numerous simple dissections were devised by the ancients, but most were lost with the lapse of time. Gardner further notes that "the first systematic treatise on the subject seems to have been a book by Abul Wefa, a famous 10th - century Persian mathematician. Only fragments of his book survive, but
Figure 1
Nine - piece solution to Abul Wefa's problem
they contain many gems." Fig. I "shows how Abul Wefa dissected three identical squares into nine pieces that could be reassembled to make one single square. Two squares are cut along their diagonals and the four resulting triangles are grouped around the uncut square as shown. The dotted lines show how four more cuts complete the job." (p. 158)
In his discussion of ancient man's search for knowledge, Bronowski (9) used the two arrangements shown in Fig. 2. In the left square A, triangle I is simply displaced linearly to mate with triangle III, while triangle IV is similarly matched with triangle II, thereby forming the polygon B, on the right, composed of two squares. It is an impressively simple demonstration of the 47th Proposition. (p. 159)
In his A Perfect Education, Ebell (10) used this special topic to emphasize a principle of learning. He stated:
Order, in itself, is but a part of the dynamics of a perfect education, and that the fact that things stick so tightly, compactly, invisibly together only increases our delight when they all blow apart. I am not advocating anarchy in education, but I think anarchy might be more desirable an element than formal education ever allows. Public education on the scale America is
Figure
2
attempting it is always in danger of substituting order and management for learning itself. [my italics]
The sense of order as something worth consciously developing throughout the years of formal schooling is another matter. The very young seem to see the duality of order and disorder as more a part of the nature of things than their elders. They seem, in fact, to attach most value to disorder, to breaking things apart, to jumping from this activity to the next, to living according to immediate physical needs rather than according to some larger design. Nevertheless, one of the great discoveries children make is that there is an essential order even in things that they have pulled apart when they realize that they can be put back together. As chaos preceded the ordered universe, so the chaotic impulse seems to precede the sense of order.
Eble then quotes from Aldous Huxley's Young Archimedes (11) the demonstration of the Pythagorean theorem shown in Fig. 3, with the observation:
Trying to reconstruct this demonstration by following the verbal directions is as laborious and lengthy as the directions themselves. But sketching it out, as we have in the diagram, shows immediately how simple, how beautiful, such a discovery can be. (pp. 38 - 40)
An impressively extensive and comprehensive collection of various proofs of the 47th proposition - some 256 in number - is found in the volume by Loomis. (12) A few supplementary titles may be helpful. (13 - 18, incl.).
The work of Maurits C. Escher (19) intrigues most every viewer, and of interest at this point is his mathematical presentation shown in Fig. 4. (p 118).
To meet my responsibility to the reader, I am including an Appendix giving the ancient geometrical proof and the usual modern algebraic proof of the 47th proposition. Restrictions force me to so leave it, with the warning it is a sleeper. Read Huxley's discussion of these two proofs in "Young Archimedes."
In conclusion, attentively consider Fig. 5, which received Martin Gardner's (20) following recognition:
The familiar Pythagorean theorem lends itself to many elegant
The diagram illustrates one of the best known proofs of the Pythagorean Theorem. To understand it, you should think of a right triangle with a square built on each side of it. With this beginning, you can reason that the large square is equal in area to the sum of the other two squares.
Figure 4
"Order and Chaos," Lithograph (1960)
scissors - and - paper demonstrations. Here is a remarkable one discovered in the 19th century by Henry Perigal, a London stockbroker and amateur astronomer. Construct squares on the two legs of any right triangle [see Fig. 5]. Divide the larger square (or either square if they are the same size) into four identical parts by ruling two lines through the center, at right angles to each other and with one line parallel to the triangle's hypotenuse. Cut out the four parts and the smaller square. You will find that all five pieces can be shifted in position, without changing their orientation on the plane, to form one large square (shown by broken lines) on the hypotenuse.
Figure 5
Henry Perigal’s scissors-and-paper
demonstration of Euclid’s famous
47th proposition
Perigal discovered this dissection in about 1830, but did not publish it until 1873. He was so delighted with it that he had the diagram printed on his business card, and gave away hundreds of puzzles consisting of the five pieces. (Someone who has not seen the diagram will have considerable difficulty fitting the pieces together, first to make two squares, then one large square.)
Notes and References
1. William Lyons Phelps, Autobiography With Letters; Oxford University Press, New York, 1939, 982pp.
2. Henry Adams, The Education of Henry Adams; privately printed in 1906, various editions.
3. Mervin B. Hogan, "Geometric Dissections and Puzzles;" The Philalethes, Vol. 41, No. 6, December 1988, pp. 14, 15.
4. Florian Cajori, A History of Mathematics, second edition, revised and enlarged: Macmillan Co., New York, July 1919 516 pp. Originally published 1894.
5. Florian Cajori, A History of Elementary Mathematics with Hints on Methods of Teaching, revisited and enlarged edition; Macmillan Co., New York, February 1917, 324 pp. Originally published September 1896.
6. Arthur Koestler, Darkness At Noon, translated by Daphne Hardy; Macmillan Co., New York, 1941, 267 pp.
7. Alfred North Whitehead, Essays in Science and Philosophy; Philosophical Library, Inc., New York, 1948, 255 pp.: "Science in General Education," pp. 140 - 147.
8. Martin Gardner, "Wherein Geometrical Figures Are Dissected To Make Other Figures;" Scientific American, November 1961, Vol. 205, No. 5, pp. 158, 160, 162, 164, 167, 168, 169, 206.
9. J. Bronowski, The Ascent Of Man; Little, Brown and Co.. Boston, 1973, 448 pp. Chap. 5, "The Music of the Spheres," pp. 155 187.
10. Kenneth E. Eble, A Perfect Education; Macmillan Co., New York, 1966, 215 pp. Chap. 3, "The Sense of Order," pp. 34 - 48.
11. Aldous [Leonard] Huxley, Collected Short Stories; Harper & Bros., New York, 1957, 397 pp. "Young Archimedes," pp. 225 256; 'theorem of Pythagoras,' pp. 245 - 251. Also, Little Mexican, 1924 pp. 271 - 340; Stories, Essays and Poems, 1937; Twice Seven, 1944.
12. Elisha Scott Loomis, The Pythagorean Proposition; National Council of Teachers of Mathematics, Washington, D C., 1968, 285 pp. Reprint of 1940 second edition.
13. William H. Glenn and Donovan A. Johnson, The Pythagorean Theorem; Webster Publishing Co., St. Louis, 1960, 50 pp.
14. George Sarton, Ancient Science and Modern Civilization; University of Nebraska Press, Lincoln, 1954, 111 pp.
15. Tobias Dantzig, The Bequest of the Greeks; Charles Scribner's Sons, New York, 1955, 191 pp.
16. E.A. Maxwell, Fallacies in Mathematics; Cambridge University Press, Cambridge, 1959, 95 pp.
17. Eric Temple Bell, The Search for Truth; Williams & Wilkins Co., Baltimore, 1934, 279 pp.
18. Arthur Danto and Sidney Morgenbesser, editors, Philosophy of Science; Original Meridian Book, World Publishing Co., Cleveland, March 1960, 477 pp. 19.
19. Martin Gardner, "The Eerie Mathematical Art of Maurits C. Escher;" Scientific American, April 1966, Vol. 214, No. 4. pp. 110, 111, 113, 114, 116, 118, 140.
20. Martin Gardner, "Recreations Involving Folding and Cutting Sheets of Paper;" Scientific American, June 1960, Vol. 202, No. 6, pp. 161, 162, 165, 166, 168, 170, 206. Also, see his New Mathematical Diversions from ''Scientific American, " pp. 60 - 64, 67 - 68
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Letters To The
Editor
Full of Sound and Fury
A column wherein our gentil readeres shake a lance at ignorance, at one another, at ye olde editor and on rare occasions even succeed in hittinge ye naile on ye heade.
Dear Brother Marsengill:
I would like to express an opinion regarding a portion of Allen E. Robert's column, "Through Masonic Windows" in the June, 1989 issue of The Philalethes. My particular concern is with his comments which began with the statement "A note about the controversy (by the opponents of Freemasonry) of the penalties.
May I first be so bold as to state that I am not an opponent of Freemasonry. Indeed, I feel I have been a most avid lover and advocate of the fraternity. I have been involved within Masonry in an active way for all of my 25 years of membership. I believe in the organization. I feel its teachings hold the key to a better world and the answer to the problems of today's modern, rapidly - changing society.
Brother Roberts points out, in his column, that in his Masonic seminars he asks the question "how many are 'disturbed' by the recitation of those old-time penalties?" He concludes his comments on the issue by stating: "I wen, out on a limb during my keynote address at the Conference of Grand Masters in February and asked the same question. One hand was raised! (but I was later told there were two!!). I asked then and I ask now - what's going on in those areas where leaders are claiming this is a problem within the Craft?" Considering the fact that my hand was the second one which Brother Roberts failed to recognize at the conference, I would like to explain my reasoning.
First, the word "disturbed" is perhaps not the right one to ask. I remember well my first degree 25 years ago. I probably was more "disappointed" than I was "disturbed" by the penalties. Up to that point in the degree I had been most impressed. The teachings which had been revealed to me were simple and beautiful. The organization advocated as its principle tenets, Brotherly Love, Relief and Truth. Then, at the most impressive moment in the ceremony, with my hand upon the holy book of my faith, I was asked to swear to Cod something which the organization did not even mean. Something which I was much later to learn was only meant to be symbolic.
My impression of the organization at that instant became one of skepticism. My initial reaction was one of humor. A solemn event had been turned to the ridiculous. Certainly this group could not believe in what they were asking me to pledge. My enthusiasm had indeed, been dampened. My acceptance of the teachings was overshadowed by some doubt.
Obviously, I continued in my search for Masonic light. I decided I would still give it a try and see which image was the true picture of Masonry. How easily the confusion could have been avoided if only words were used such as: "binding myself under the ancient symbolic penalty of..."
Brother Roberts' assertion that only a few answer his question to the negative and therefore there is no problem, does not follow statistical analysis. The type of groups he addresses are certainly not typical of the groups we should be asking. It is much like the pastor preaching to those in church about those who do not attend. Of course if you ask men who are avid supporters of Masonry if they were "disturbed" by the penalties they will say no. What Brother Roberts needs to do to ascertain the real truth is ask his question to the thousands of men who have taken the first degree and gone no further. In a similar manner, it is those who can and have done memorization requirements to become Masons, who insist that the requirement is appropriate for all. They have indeed learned the words of Masonry, but not the meaning.
I am reminded of the story of how, for centuries, people believed that Aristotle was right when he said that the heavier an object, the faster it would fall to earth. Aristotle was regarded as the greatest thinker of all time and surely he could not be wrong. All it would have taken was for one brave person to take two objects, one heavy and one light, and drop them from a great height to see whether or not the heavier object landed first. But no one stepped forward until nearly 2000 years after Aristotle's death. In 1598, Calileo summoned learned professors to the base of the leaning Tower of Pisa. Then he went to the top and pushed off a ten-pound and a one - pound weight. Both landed at the same time. But the power of belief in the conventional wisdom was so strong that the professors denied what they had seen. They continued to say Aristotle was right.
Our vision of the Masonry of tomorrow must not be clouded by the paradigms of the past. Perhaps the penalties and memorization requirements of Masonry are, as Brother Roberts stares. "no problem within the craft, but have they kept anyone out?
Fraternally,
Robert F. Papas. MPS
Editor's Note:
I agree with Brother Papas that a study of these penalties should definitely be made. I have always been opposed to empirical studies being used to make some particular point. A statistical analysis should be made by professionals in an attempt to prove, or disprove. the assertions which have been made by both sides in this controversy. I would also state that the study should be made by an independent research group. well funded and totally free of any Grand Lodge, appendant body or any other Masonic influence. No one should be allowed to have any part of this study if he has any interest in the outcome. And, by the way, I am not going to cake any stand, either pro or con. on this subject. I don't intend to use the pages of the magazine to force my personal opinions on anyone. I would be interested if one of you could come up with a good independent research organization and a plan for implementing such a study as this.
Dear Brother Marsengill:
I am writing in order to take issue with a portion of the June 'Through Masonic Windows' column. In this column Brother Allen E. Roberts informs us that he has asked unnumbered thousands of Masons if they are disturbed by the physical penalties associated with our obligations, and that only a handful have responded 'yes' (no more than two in any one group). I am sure that this is indeed a fact, but I doubt very much if it can be used as an accurate gage of people's true feelings on this subject. There are several reasons why I feel that his informal poll is not valid.
First is the fact that it is Brother Allen E. Roberts himself who is asking the question. Brother Allen's views on this controversial subject are no secret. Anyone who has read the totally one-sided coverage he gave to this issue in his recent book 'Seekers of Truth' will know how he feels. So now we have a situation in which a very eloquent, very important, very influential spokesman for the Craft stands up at the podium and asks if those among the faithful who disagree with him would please identify themselves before he delivers his awful sermon on the subject. Faced with this prospect only the most committed will stand up to be counted. I am glad to see that from time to time one or two will raise their hands (men of true character and principle, no doubt!).
Second is the fact that he poses this question at seminars, conferences and other large group settings. By doing this he is, in effect, asking all those who have honest feelings about the nature of the penalties, which range from mild uncomfort to outright disgust, to identify themselves as a group apart from the more orthodox Brethren among whom they sit. In a society so wrapped up in tradition it takes a bit of nerve to stand up and say 'yes, we should change.' For most it's much easier to just leave his hands in his lap, no matter what his true feelings are.
Third is his implied assumption that since only one or two Brothers in any given group are so strongly in favor of changing the penalties, then all the rest must be just as strongly opposed to it. This is a false inference. In fact the greatest number of Freemasons are very neutral on the subject, and probably don't even realize that a problem exists.
Whenever I have talked to individual Brothers on this subject, the vast majority have been very sympathetic to my concerns and open - minded to my ideas for addressing them. They could empathize with my feelings even though the penalties in their present form caused them no personal discomfort. On the other hand, I have only run into a small handful of Brothers who are dead - set against altering our ritual in order to make it perfectly clear to the candidate, at the time of his obligation, that the physical penalties are meant as a symbolic admonishment only.
I would like to conclude by applauding the lead taken by the Grand jurisdiction of Pennsylvania in this area. I would also like to applaud my own Grand Lodge of the State of Michigan for initiating the formulation and demonstration of a change to our own ritual which would address this controversy, with a view to finding a solution which is satisfactory to all.
These types of changes to ritual have been made in England a few years ago, in Scotland a few decades ago, and in Ireland over a century ago. Freemasonry is much healthier in these lands than it is in ours. Let's catch up!
Fraternally yours,
Mark L. Jarvie, MPS
Dear Brother Marsengill:
I'm writing in response to Brother Thomas E. Moins' letter in the April 1989 issue of the Philalethes Magazine. During my Masonic career I have sat in numerous Lodges throughout the United States and have met many Masons, both black and white. While I have no objections to Prince Hall Masonry, I do feel that tradition should be our rule and guide on the issue of permitting Prince Hall affiliated Masons to infiltrate our Masonic organizations. Tradition, after all is the basis and foundation of our Ritual and all of our Lodge functions and Bylaws. Tradition holds that blacks are not members of white Masonic Lodges and as such should not be members of white Scottish Rite organizations.
Brother Moins writes that these individuals belong to a "regular" Lodge. To the best of my knowledge, none of the Grand Lodges recognized by the Grand Lodge of New Hampshire or the Grand Lodge of North Carolina, both of which I am a member, have any black brethren as members. Therefore as far as I am concerned, all black Masons are clandestine, and as such, I would, if given the opportunity, definitely have to black ball them.
I don't feel that by following my Master Mason's obligation concerning clandestine Lodges or clandestinely made Masons, I should belong in the category of "don the white robe and hood and burn crosses in peoples' front yards." In my opinion I am not a racist, and my views on this subject are shared by others with whom I have spoken.
The Prince Hall Masons have their own Blue Lodges, Scottish Rite organizations, and Shrine organizations. If those 12 - 15 black brethren wish to belong to the Scottish Rite I have no objections to their joining a black Scottish Rite organization.
With Warmest Fraternal Regards,
Thomas S. Morris, MPS
Editor's Note
The instance Brother Morris speaks of took place in New Jersey. His solution would not work since these black brethren were members of regular Lodges under the Grand Lodge of New Jersey. They could not join a Prince Hall Scottish Rite even if they wished to. Further, both North Carolina and New Hampshire recognize the white Grand Lodge of New York and that of New Jersey as well as Connecticut. All of these have a number of black members in the regular Grand Lodge.
In my own Grand Lodge (Iowa) clear out in the cornfields, we have a number of black members scattered through the state. One of these black men is serving as Master of one of our regular Lodges this year. Regularity can never be based on skin color. My friend Rev. Robert Uzell is a member of a Prince Hall Lodge and he is white as the driven snow.
Dear Brother Marsengill:
This is in response to "Hope Is Not A Method," by Richard C. Friedman in the April '89 issue of The Philalethes. It is difficult to critique a friend and one who has searched so deeply in an effort to improve the Craft. But it deserves and needs a response.
His idea to create two tracks in the Lodge, administration and ritual, may have some merit and is done, to some degree, by progressive Lodges. Proactive community service projects are indeed excellent means to serve as training grounds for carrying out the lessons taught in Freemasonry. And there can be no doubt that we do less than a perfect job of Masonically educating the new brother. We can and must do better. Also, I agree that it is time to remove the reference to "physical deformity" on the petition. Where change is warranted, it should be made.
On other points W. Friedman has shot himself in the foot. He has missed the essence of Freemasonry. He fails to recognize the historical aspect of the Craft. He would have us not refer to the Holy Sts. John because they were Christian. By his logic, we must remove reference to King Solomon's Temple because it is Jewish. What do we have left to Freemasonry? Come now, we can use better logic than that. Likewise, Brother Friedman objects to being obligated on the Holy Bible. Would he have us use only the Old Testament or only the New? A Lodge may use the Koran if it so desires because it is The Great Light for the Moslem.
Religious tolerance does not connote nit - picking. Freemasonry evolved from a mostly Christian community. That is the historical aspect of Freemasonry which is a part of the whole. But the early founders did not erase anything non - Christian. In fact the main legend is based on Jewish history. Ecumenicalism is practiced to the extent that the members understand the spirit and message of the Fraternity; not by the letter of the ritual. Rudyard Kipling said, "where else can I sit in a room with a Jew, a Moslem, a Hindu and a Christian and feel that I am among brothers!" That is ecumenicalism.
The Knights Templars is an Order based on the Crusaders who were, mostly Catholic Christians. Again, its history is its forte.
A Freemason does not, nor should he, need to belong to every concordant body. I do not have an interest in joining the Masonic War Veterans, nor a bunch of other Masonic related organizations, but this does not mean that they should not exist.
Having served in the Service during World War 2, admittedly I come from a different perspective than the Viet Nam War era people, but again, "The Martial strains of national airs" - do animate the soldier "to greater deeds and heroic valor." For better or worse, that is what music was used for in the Civil War and in others. The lecture is about music and its power. It is not a political statement, as Brother Friedman seems to want it to be.
I have no problem with removing the words, "Free - born" from the ritual if those words cannot be explained better than Brother Friedman seems to think they are. But again, historically, the phrase did not refer to slaves in America and should not be connoted to be a racial slur. We need to understand its origin. If uninformed people are reading something into the ritual that is not there, it may be more important to do a better job of education than to modify the ritual. Bigotry does exist in our Fraternity and there is no place for it because it makes a sham of everything we teach. The answer is to go out and practice true brotherhood with all people and teach by example. In our district blacks and other minorities are not excluded. Many of us have sat in Alpha Lodge in NJ which is made up of mostly black members.
How little faith we have in Freemasonry if we think it has to be sold like a Ford car or a brand of cheese. Madison Ave. babies or not, Freemasonry does not need to be sold like a loaf of bread. I was the first to respond to S. Brent Morris' paper, "Siren Song of Solicitation." But I take equal umbrage with the idea that we must sell the Craft. What we need to do is to have programs within our Lodges "to promote knowledge about Freemasonry." All we need to do is to invite the right kind of people to these programs and Freemasonry will sell itself.
If there is anything to be learned from Brother Friedman's message, it is that we do a pretty poor job of educating our own brothers of the true essence of Freemasonry. We need to improve our own understanding of who and what we are before we can be attractive to others outside our circle.
Fraternally yours
George Peter
----o----
by Zelwin P. Eaton, MPS
He turned up the volume on his monitor, pushed a button on the computer built into the wall and sat back and watched the minutes of the last Lodge meeting print out. He was secretary of his Lodge. As has been the habit of many Lodge secretaries over the centuries, he was hurrying to get ready for the next regular communication which would open within the hour. As he watched the printer working he reflected back on his early years as a Freemason and his home Lodge. Both were now far away in both years and miles. He thought how ironic it was, sitting there watching the neatly printed pages slide out of the printer, and remembering reading through the minutes of the early meetings of his Lodge which had been neatly and painstakingly inscribed, by hand, on the yellowing pages by a long forgotten brother.
The monitor crackled, giving all who cared to listen the information that the shuttle was arriving within the next twenty minutes. It was time to go to the Lodge and start preparing for the reception of distinguished visitors. He hurriedly struggled into his suit and picked up the minute book. Pausing for a moment, he looked out the window of his room at the still, stark and cold vista. How lucky, to be here, looking out at that, out of this world view, he thought. The boss had said he was almost too old for the trip and the long period of isolation required of this particular expedition.
But, here he was, Secretary of a Lodge that was about to receive a charter from the Grand Lodge, delivered personally by the Grand Master himself. Nothing like having a small part in history he reflected as he clambered into the small battery powered transporter and, with a jolt, sped off across the small outpost to the storage modules which were serving as the temporary home of the, about to be chartered, Lodge.
The distinguished visitor arrived and the Lodge opened in due form, progressing to the business meeting. . . as the secretary stood to read the minutes he thought again of another irony of what he was about to read. The old minute book of his home Lodge had told him the Lodge convened on the first Tuesday of the full moon so the brethren could see to make the long journey from their far flung farms to the Lodge hall and home again. .. Lunar Lodge # l under dispensation from the Grand Lodge of Missouri, held a regular communication on Tuesday evening January 1, A.D. 2007, A.L. 6007...The Worshipful Master advised the brethren present that, at the next regular communication of Lunar Lodge # 1, Advanced Moon Base One, will have the honor of welcoming the Grand Master of the Grand Lodge of Missouri, who will be personally presenting the charter of the first Masonic Lodge constituted outside of the confines of the planet Earth. . .
Science fiction, you say. What is a piece of science fiction doing in a Masonic publication, you say. Well, I'll tell you what a piece of science fiction is doing in a Masonic publication. It is here to remind you that, one of these days soon men will be living on the moon, not just traveling to the moon. And soon after men will be traveling to and settling on Mars and from there, on to the great dark expanses of eternity. And, as history has so far proven, where man goes, so goes Freemasonry.
I personally think it is time that the Grand Lodges get together and decide how Masonic Lodges will be chartered and governed in the trackless reaches of the Universe. Men will have time on their hands and men with time on their hands become very good ritualists. So lets make sure the ritual they learn is Masonic and the Lodge rooms they meet in are Masonic. It is certainly not too soon to begin planning for that visit from an as of now, unknown Grand Master. I use the Grand Master of Missouri as an example in this tale since Missouri, historically was the mother of the west, why shouldn't Missouri's Grand Lodge be the mother of the first truly Universal Masonic Lodge? Think about it! But think about it, maybe you will want your Grand Lodge to be involved in making Masonic history.
----o----
A Story for Masons and Future Masons
by Elliot A. Saron, MPS
Once upon a time, there was a man named Hiram. Hiram belonged to a group of men who are dedicated to serving mankind. They are called Masons.
Hiram had a little dog named Wolfie, a spunky little fellow who barked almost all the time. He was a very friendly dog, too, and loved to say "Hello" to everyone he knew. He was named for the immortal composer, Wolfgang Amadeus Mozart, who was also a Mason.
Hiram and Wolfie were inseparable. Wherever Hiram went, he would take Wolfie, and Wolfie always followed him around.
One day, Solomon, the Master of the Lodge to which Hiram belonged, telephoned him and asked if he would come along with the Brethren of the Lodge to visit the community hospital and bring cheer and comfort to the sick people. Hiram said he'd be delighted to come. so he got dressed. Wolfie, seeing that his pal Hiram was going out without him, started crying.
Hiram explained to Wolfie that he was going to visit some sick people in the hospital w ho really needed aid and comfort. He told Wolfie that the hospital didn't allow dogs. Wolfie was still upset, very upset. He looked at his friend Hiram forlornly. Hiram thought a moment and said, "If you promise not to bark, I'll see if I can hold you under my jacket."
So off they went. Under the direction of the Master, they picked up gifts to give to the elderly patients and a bunch of toys for the sick children. The Masons went around the hospital, ward after ward, room after room, saying "Hello" to the sick people, asking how they felt and giving them the gifts.
They arrived at old Jake's room. Jake had not been feeling too well, and nobody in his family had come to see him. When he and the Junior Deacon were talking, Hiram walked in with Wolfie. Wolfie wanted to say, "Hello" but when he did, the nurses and the hospital administrators came running in, insisting that dogs didn't belong in the hospital. They told Hiram to take both himself and Wolfie out of the building. But Jake stopped them, saying, "You know, this fellow Hiram and that dog Wolfie did more to cheer me hp than my own family." Jake insisted on petting Wolfie, and Wolfie gave Jake a big kiss, wagged his tail and moved on with Hiram through the hospital.
Some of the visits to the ladies who had just had babies were fun. Wolfie thought the human "puppies" were cute.
When they arrived at the children's ward, they found a little boy named Bobby. Bobby had many injuries from beatings he had gotten from his mommy and daddy, who were often drunk. He wanted to pet Wolfie.
Wolfie jumped up on Bobby's bed and gave him a big kiss. Bobby told the nurse that his mommy and daddy never kissed him, only beat him.
Wolfie and Hiram stayed with Bobby for quite a while, until it was finally time to go. Bobby wanted to take Wolfie home with him, but Hiram said, "No," thinking that was not the kind of home a dog should be allowed to visit. He did promise Bobby that, when he recovered from his injuries, he'd let him come to the house and visit Wolfie. Wolfie wagged his tail at the thought of Bobby coming to see him.
As they were leaving, Solomon said to Hiram, "Nice Work, Brother, but you shouldn't have brought that dog."
Hiram said he was sorry and promised Solomon that he wouldn't do it again. He did, however, tell Solomon of the many people that Wolfie had made so happy. Solomon bent down and petted Wolfie, and the Masons left the hospital to return to their homes and families.
A few days went by. Hiram and Wolfie did some work around the house. One morning, the postman came on his rounds. The postman and Wolfie had become friends, and he always petted Wolfie. Often Wolfie would bring his ball, and he and the postman would play a little ball game until the postman had to leave to complete his deliveries.
After the postman had left, Hiram opened the mail box and found a letter from the Lodge Secretary. The letter was a Summons to attend a very important meeting of the Lodge. They were going to Confer a degree to make good men into better men.
Hiram told Wolfie that this was, indeed, a very important meeting and that he'd have to be away for the better part of next Friday evening. Although Wolfie understood Hiram, he was not too happy. He looked at Hiram as if to say, "Why are you going and I have to stay home?"
Hiram didn't know what to say to Wolfie. Just then, the telephone rang. It was Solomon asking Hiram if he would be so kind as to help out and take an important part in the ceremonies at the meeting. Hiram, indeed flattered by the Master's request, immediately agreed and began to study his Work.
On the evening of the meeting, Hiram took Wolfie out for his walk and tried to explain the importance of the meeting. Wolfie just silently walked along without wagging his tail. Hiram didn't really know what to do, so he thought he'd take a chance.
When they arrived, Hiram was afraid to let Wolfie stay alone in the car in a dark parking lot. Therefore, he had to bring Wolfie inside the Temple. When they walked in, the Secretary and the Treasurer were going over the books and finances of the Lodge. They objected to letting Wolfie come to the Lodge. After all, he wasn't a member.
Then the Brethren began arriving. The Senior Deacon thought that having Wolfie was a great idea, which would add a bit of sparkle to the meeting. He said that the purpose of Masonry is "being happy and communicating happiness." Finally, Solomon came in. He saw all the Brethren arguing, some for and some against letting Wolfie in the Lodge. After thinking for a minute, he said, "Brother Hiram. I'll let Wolfie in the Lodge if silent.
Wolfie understood what the Master said, so he wagged his tail and sat down quietly. Solomon ordered the door closed and opened the meeting. The Lodge began its normal business. Everyone stared at Wolfie, but he kept his promise and sat quietly.
The Secretary began to read the correspondence. He opened a letter to the Lodge from old Jake's son, saying that he was sorry he hadn't been able to visit his father and thanking the Masons for cheering him up...especially Wolfie. Wolfie began to stand up, but Hiram petted him and said, "Sshh," so Wolfie quietly sat down.
The Secretary then read another letter. It was from the hospital administrator, who thanked the Masons, and especially Wolfie, for visiting the hospital, particularly the children's ward.
The next letter was from little Bobby, who thanked the Masons, asked if he could become one when he grew up and could he visit Wolfie. The Secretary was taken aback because he wasn't always given a round of applause for reading letters.
The ceremonies of the evening then began. And so it was ordered and so it was done. Hiram did his Work well and w as thanked and congratulated by Solomon.
Solomon then thanked the Senior Warden and Senior Deacon for their help. Then he turned to Wolfie and thanked him for his respectful silence and the charitable deeds he performed for the sick people in the hospital.
The Senior Deacon stood up and said that the Lodge should make Wolfie a Mason. The Secretary then stood up and said that because of Work for mankind and his respectful behavior in the Lodge, he already was one. He reached into his desk, pulled out a Masonic emblem with the Square and Compasses on it and asked the Master if he could attach it to Wolfie's collar. Solomon granted permission. And so it was ordered and so it was done. And the Master approached Wolfie and presented his right hand in token of friendship and Brotherly love, and Wolfie stood up erect and extended his right paw too.
The Stewards then asked to be excused to go downstairs to cook up the hamburgers for the collation. Hiram asked Solomon if he could bring Wolfie to the collation. The Junior Warden jumped up and said, "Of course you can," and Solomon banged his gavel and said, "Yes, you certainly may."
Well, all the Masons went downstairs, and Wolfie then smelled juicy hamburgers and barked his approval, licked his chops, and dined with his new "Brethren," And all the Brethren were merry at mess...as Fellow Craftsmen...no more and no less!!
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Masonic Charities
The Masonic Service Association is updating its publication of "Masonic Charities." It is interested in the amount of dollars each Masonic or Masonic related body is contributing to the welfare of the populace in general. This has been estimated at more than two million dollars a day.
In reply to the request for information, this is what your Executive Secretary reported:
I don’t want you to think The Philalethes Society has ignored your request for information concerning "Masonic Charities." This isn't the information you are seeking, I realize, and probably won't find its way into your report.
This Society offers grants for writers, authors and producers who work for Freemasonry. Its monies go to advance the cause of Freemasonry. It has adopted no special charity, unless one can term the Craft in general a charity. Its 3,600 members contribute generously to the several charities of the several Grand Lodges and appendant bodies. Too often funds are used for these to the detriment of Freemasonry in general. If Freemasonry continues to ignore the needs of the Craft, it will eventually reach the point where no charities, no matter how worthy, can be helped by its members.
Fully 90% of its $70,000 a year budget goes into the Society's magazine and other areas that enhance the parent of all good deeds - Freemasonry. Its several Chapters are providing community services that cannot be measured monetarily.
If we can be of further assistance, please don't hesitate to let us know.
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Floyd M. Gilbert Installed as Natl. President National. Sojourners
Brother Floyd M. Gilbert was installed as the National President of National Sojourners on 23 June 1989 at the 69th Annual Convention held in Albuquerque, New Mexico.
Brother Gilbert is a member of Cape Henry Chapter #424, National Sojourners in Virginia Beach, Virginia. He became a Sojourner in Heidelberg, Germany where he joined Heidelberg #304.
He is a member of Kempsville Lodge #196, Virginia Beach, Virginia and a member of Bay Minette Lodge #498, Bay Minette, Alabama, where he was raised in June 1955. He is a Sir Knight in Commandery #16, Knights Templar, Norfolk, Virginia, a Companion in Norfolk United Royal Arch Chapter #1, Norfolk, Virginia, a member of Scottish Rite, Valley of Norfolk, Orient of Virginia, a member of Khedive Temple, A.A.O.N.M.S. Norfolk, Virginia, Legion of Honor, member of Virginia Beach Shrine Club and a member of Kempsville Chapter #173, Order of Eastern Star, Virginia Beach, Virginia.
He enlisted in the U.S. Army in 1949 and retired in September 1975 as a Colonel. He is fully retired and devotes much of his time to Masonic and volunteer work in the Tidewater Area.
Upon retiring from the U. S. Army, he and his wife Gayleen moved to Virginia Beach and established a permanent residence.
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Allen E. Roberts, FPS
To Talk in Albuquerque
The Lodge of Research of New Mexico is sponsoring Right Worshipful Allen E. Roberts for a series of talks from September 13 - 15, 1989.
Zia Daylight Lodge No. 77 will be the site of the first talk at 10 a.m. on September 14. Roberts' topic will be "Prince Hall Masonry." At 6 p.m. he will speak on "The Mystic Tie" in Temple Lodge No. 6.
Hiram Lodge No. 13 will host a Table Lodge on the 15th during which Roberts will discuss "Masonic Education and Leadership."
The Lodge of Research will meet at 10 a.m. on the 16th and the value of such Lodges will be discussed. During the banquet in the evening Roberts will present "My Philosophy of Life as it Pertains to Freemasonry.
The headquarters hotel will be the Club House Inn in Albuquerque. Space is limited at the hotel and the Lodges. For information and reservations contact: Billy Jackson, 477 Diana Dr. NE, Los Lunas, NM 87031: telephone 505/865 - 6321.
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Place Your Trust (Hope) In The Craft
by Denis Scott, MPS
Worshipful Brother Friedman, in his article, "Hope is not a Method," in the April 1989 issue of The Philalethes, states that there should be a modernization of the Craft in order to make it more viable for younger men. He then resurrects most of the old familiar changes that have been put forward since our Craft was formed. Changes that he believes will bring our beloved and ancient Craft into the "modern era."
When one considers recommendations made by an individual that will seriously affect the way you conduct your life, and that is what Freemasonry is, a way of life, then it is important to consider the recommendations very carefully. One must also consider the experience the recommended has in Freemasonry, and also his compliance with the laws of the Craft. It would appear that five years allows sufficient time for a person to become learned, and more importantly wise in the ways of the Craft. It also appears that the Charge a Master agrees to abide by before he becomes Master, does not have any value.
What all Freemasons must remember is, that the Craft is not a civic organization. It is also not a charitable organization, and neither is it a religious organization.
It is an organization a man can join in order to become a better man. It is an organization that provides a method of ritual teaching which will key the member's conscience to become more aware of his shortcomings. It is an organization that through its precepts and principles, will encourage a greater understanding of his relationship with his God. It is an organization that will enhance a members life, and through his spiritual growth, provide a more loving husband and father, a more charitable man and a more civic minded man.
Worshipful Brother Friedman makes the usual mistake of all newcomers to an organization. He feels he has all the answers to the present day problems, as if they had never existed before, and had never been considered before. If one would read the Proceedings of the Grand Lodge of New Jersey from 19201940, one would find that the problems we read about in Freemasonry today existed then. It would be safe to say that all Grand Lodge Proceedings would reflect the same problems.
A Master agrees that it is not in the power of any man, or body of men, to make innovations in the body of Masonry. A Master Mason can not become a Master until he agrees to abide by that statement. It is impossible for a Master Mason not to know of that requirement prior to taking that oath. A Master Mason is not forced to accept that Masonic Law, he does so of his own free will and accord. However, many Masters conveniently forget their sworn obligation.
What we must remember as we consider the changes recommended in the article, is that we must first determine in our own minds what constitutes the "body" of Masonry. Surely the first change advocated in the article, a major rewriting of the Ritual, must be considered an innovation in the "body" of Masonry. Despite the relative merits of the reasoning behind the change, it would be a violation of Masonic Law.
Racial bigotry has existed since time began, and it is not only centered on color. The secret ballot is according to Masonic Law and is not to be violated. We cannot legislate morality, nor can we force our bigoted Brothers to sit in Lodge with men they are prejudiced against. The Peace and Harmony of a Lodge is so vital to the strength of a Lodge, and it must be left to the Supreme Grand Master to judge a bigot by His Square, not ours. It is so easy to forget that Freemasonry is a program for the individuals advancement according to his Twenty - four inch Gauge, and not anyone else. You must not judge another Freemason by your Square, but try and judge a Brother by his Square. It is not easy, but that is what makes a Freemason a True Brother.
We must also remember that for a Master Mason to become a Knight Templar, he must apply or be invited. Either way, the choice is his. He would also know that York Rite and Scottish Rite are not essential to being a Master Mason, and it is believed that Worshipful Brother Friedman's article related directly to the Symbolic Lodge, therefore his criticism of hypocrisy in this regard is not valid.
Advocating that a Master Mason can become Master of his Lodge without studying the Ritual is tantamount to hiring an illiterate High School dropout to teach Nuclear Physics. Freemasonry is built on the Legend, which is recounted in the most beautiful way, the Masonic Ritual of the Three Degrees.
Freemasonry does not demand that all Masters must be excellent orators, nor does it call for all Masters to be excellent managers. Freemasonry accepts all men at their level and attempts to improve them. If we follow the concept of segregating Masons according to their respective talents, as suggested in the article, we will see the formation of a Lodge within a Lodge, ad infinitum. We will have a Master of Opening and Closing. We will have a Master of Ritual, and we will have a Master of Management. It would also follow that we would have a separate line of Officers, one for Opening and Closing, and one for each Degree. We could conceivably have three different Senior Deacons, a multitude of Masters of Ceremonies and Stewards and many Chaplains. Who could be The Master? Surely the Master of Management, because he has the fiscal responsibility of the Lodge. But what about the Master of Ritual? He must be ultimately responsible because he has worked the hardest in learning the Ritual. And what about the poor Master who only opens the Lodge that makes it all possible?
How easily we forget that the challenge to improve ourselves was the reason we became Masons. The Ritual must remain the stepping stone to the East. If one cannot labor in the quarries of Freemasonry, then one is not worthy of becoming Worshipful Master. We cannot reorganize the Lodge hierarchy because it is against Masonic Law.
The desire to promote Community Service Projects is commendable, but again our Brother forgets why he became a Freemason. It was not to promote Community Projects. There are enough excellent organizations existing for that, and they are eager for men to join them. The main purpose of Freemasonry is to make Freemasons. The Fraternity teaches men to be Brothers under God. The Fraternity reinforces the belief that there is life after death. The Fraternity exists to prove to men that there is a God and that He loves all men, regardless of race, religious beliefs and proficiency. The excellent work that was done in Brother Friedman's district should be exemplified, but it should not become a requirement for a Masonic Lodge. The result of our labors should be unheralded. We should not seek reward. We should understand what is meant by receiving Masters Wages. The true meaning of being a Freemason seems to have been lost in the minds of modern day Masons.
An article on change would not be complete without the cry for solicitation. Our learned Brother even goes one step further and calls for advertising of the Craft. First of all, where does it say in the Craft's teachings how to recognize a man who would be worthy of being a Freemason? How does one know that the candidate you invite into the Lodge will not be blackballed? Are we willing to risk that embarrassment, to ourselves, but more importantly, to the Candidate? The eventual answer would be of course that since the Candidate was invited by a Member of the Lodge, he would be guaranteed acceptance. If that happens, then the secret ballot is removed and another Masonic Law is violated. There are many more reasons against inviting a man into our Fraternity, but it is incumbent upon a Freemason to discover those for himself.
The call for advertising the benefits of belonging to the Craft is not new, but it is ludicrous. What are we going to stress as an inducement? That we do not condone excessive drinking; that we do not condone immorality; that we do not condone a bad credit rating. We would be setting ourselves up as the moral conscience of America, and have we the right to do that? A holy man tried that once and His own people crucified Him. Imagine what our detractors and enemies would make of the advertising campaign. We do not need to advertise our Fraternity. Our daily living should be advertisement enough. If not, then the fault lies with us, not the Craft. When will Freemasons learn? A Master Mason is charged that he should not let any motive sway him from his Masonic duty, nor violate his vows, nor betray his Masonic trust. The Masonic trust is that he accepts the Craft as it is, and how it has been from time immemorial. What is it in men that make them desire change? That does not mean to say that change is unnecessary in our fraternity, but the mistake most Freemasons make, is that they think the change is required in the Craft. There is nothing wrong with the Craft. The problem is in the Freemasons.
The Craft has existed for centuries and is practiced today throughout the world in many different ways. The same principles apply and the same tenets are encouraged. The Legend of the Third Degree is taught to men of all denominations, and it is hoped (that word again) that when Freemasons meet, wherever it may be, that they practice fraternal Brotherhood under the Fatherhood of their respective God.
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Help!
You can save yourself and your officers time if you will do the following:
- Send all articles and items for possible publication to:
Jerry Marsengill, Editor, The Philalethes, 401 Masonic Temple, 1011 Locust St., Des Moines, IA 50309
- Send requests for back issues and published articles to:
Harold L. Davidson, Librarian, 1903 10th St. W., Billings, MT 59102
- Send requests for information about the Society, new members, and all other business (and include your membership number) to:
Allen E. Roberts, Executive Secretary, P. O. Box 70, Highland Springs, VA 23075.
- To avoid losing one or two issues of the magazine, send your change of address (include your membership number) to the Executive Secretary. In far too many instances the postal service destroys copies rather than forward them. There have been far too many instances when the postal service will not send the Society a new address, even though we have agreed to pay the cost.
- About October 1 a notice for your $15 dues will be mailed, along with a dues card (this saves time and money). You can help by including the portion to be returned with your check. It has the information needed to accurately process your account. If you will send this soon after its receipt you will save us from sending out a reminder. Should you, for physical or financial reasons, be unable to pay your dues, send a note along with your return card to the Executive Secretary. We do not want to drop any member who is in distress if he wants to remain a member.
- A hearty thank you for your help.
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I have been disturbed in recent weeks by the attitude of a few of our readers. Some of them don't care for some of the articles which we have been running. This is their privilege. I don't like some of them myself. However, it bothers me a great deal to get these letters demanding that we stop running some type of article or that I should become a one man board of censors.
We will not censor articles. We will continue to print those articles which we think will be of interest to our readers. If someone takes exception to anything we have printed, we will be happy to print any article giving the opposite. We believe in the marketplace of ideas and we will try to promote discussion. We don't want to be really offensive to anyone but we will never stop printing material simply because it might cause some controversy.
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by Norman Gordon Williams, MPS
This paper is presented to refute repetitive comments, lectures, and other propaganda for the purpose of injuring our Masonic fraternity and to answer the past, the present and the future.
There is no unity in the government of Freemasonry in the United States. Right after the beginning of the Revolution the majority of American Freemasons severed their ties with England and assumed independent Provincial Grand Lodges.
A convention of delegates from Military Lodges in the Continental Army recommended the establishment of one Grand Lodge in America. At the same time (1780), the Grand Lodge of Pennsylvania unanimously elected George Washington to the office of Grand Master of Masons of the United States. The subject however was eventually dropped.
We recently observed the 60th Annual Conference of Grand Masters of Masons in North America. Part of those proceedings included a resolution unanimously adopted that the prerequisite of Masonic membership in the Shrine be maintained. This problem was really caused by actions in one State regarding black Masonry.
There is a decided rationale between Masonry and politics. We have arrived where we are today after a lifetime of uncertainty. Events in rapid succession threaten the security of established order both in our country and Masonry. Why?
Lack of unity. Statements made regarding admitting black Masons as members of regular Lodges are those of exploiters and fanatics. Their comments smack of statements of abolitionists of the 1830's up to the War Between the States caused by radicals. Their constant harping on the so - called black problem plants the seeds of disunion and controversy.
If one believes the conditions of our fraternity are generally bad now, changes offered to unite with Prince Hall Masons (which is what would really transpire) would result in a degradation greater than has ever befallen the Craft. It would excite disorder and could lead to the severance of ties of some of the Grand Lodges - even the formation of another Grand Masonic body. Anarchy would rule and this is the opinion of more than just a few individual Masons.
It is my opinion that we need national unity in the Grand Lodges of the United States of America. The York Rite - Chapter, Council, and Commandery also need to be unified. This unity however, would safeguard the rights of all individual Masons - whether they be in the majority or in the minority. This could prevent a Masonic secession.
Finally, let us not be concerned as to what will happen in the Twenty First or the Twenty Second Century, but let us begin to straighten out today's mess b first attaining unity. Ignore the press, moral majorities and all the evils appertaining thereto, and any other racial fanatics who are the real racists who charge our Fraternity with racism.
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We welcome submissions from our readers. Please send anything which you might want to write to the editor. If we can use it we will. If not. we will return it to you. Think of the things that interest you. If you are interested probably someone else will be. If you have ever wanted to write a Masonic article, why not take a chance?
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by Allen E. Roberts, FPS
Hiram's Oasis is a computer bulletin board sponsored by Kena Temple of the Shrine in Fairfax, Virginia. Its board number is 703/938 - 4990. The board is open to the public. It is now carrying many items from The Philalethes. Donald Robey's 1989 Lecture can be downloaded from the board. Membership information is available by calling the board through your modem. Another board has received Hiram's Oasis Masonic files. It's located at North Pole, Alaska. The number is 907/488 - 9327. The computer age is reaching into Freemasonry. Excellent!
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A young man, eight - year - old Warren H. Ard, III, was honored by Liberty Lodge No. 111 of Maine. According to The Maine Mason Warren saved two younger brothers and their dog from their burning home. The house was destroyed but thanks to Warren no lives were lost. The Lodge presented the young man with a plaque and $200 bond. A heart - warming story indeed. Liberty Lodge is to be congratulated for showing it cares. It's a tale many other Lodges could emulate.
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Writing in The Northern Light the SGC Francis G. Paul says: "As long as we remain on the defensive, we are ready victims for the purveyors of mistruth. As long as the public does not know us for what we really are, it is easy to believe anything they are told." He wisely added: "What are we doing to stimulate a man's continued interest in Masonry? Are we really challenging our members? How can we do a better job involving the entire family? What contributions should we be making in the communities where we live? All this requires three elements: Leadership, planning, and action."
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In the same excellent periodical the preliminary results of a professional survey were published. This had been reported during the Conference of Grand Masters in February. The presentation was video - taped. It's available from The Masonic Service Association for $16. This survey learned what many of us have known for years: Not many people know anything at all about Freemasonry. It concluded from its polling, however, that 16 million men may be interested in joining some fraternal organization. Masonry's "secrecy" was found to be a substantial barrier to obtaining new members.
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Several Grand Lodges are attempting to do away with the "secrecy" of Freemasonry. New York has been spending large sums on this venture for some time. So has Pennsylvania. Oklahoma has joined the battle. It has established an intensive program to make the public aware of the benefits of Freemasonry. Advertisements are appearing continuously in newspapers. Spot ads are being aired throughout the state on radio stations. A toll - free number has been set up for men to call if they want more information about the Craft. "Masonic Messengers" make personal visits to those responding for more details. The theme is "Masons Make America Work."
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Emessay Notes from The Masonic Service Association for May featured (not intentionally) Masonic assistance for youngsters. Tampa and Philadelphia Shriners Hospitals for Crippled Children admitted four and two young earthquake victims from Armenia. The Grand Lodge of Michigan has joined forces with Children's Hospital of Michigan to work with diabetic children. The great aim is to help these children to be able to lead normal lives. Masonic activity in the National Masonic Foundation for Prevention of Drug and Alcohol Abuse Among Children is growing rapidly.
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The Grand Lodge Of Free And Accepted Masons of Hawaii has been established! The deed was done on May 20, 1989. William K. McKee, Jr., was elected Grand Master. The Grand Lodge officers were "unofficially installed"; the "official" installation took place July 1, 1989 and Stanley L. Channon, California's Grand Master, will be the installing officer. The California Masonic Code was adopted and so was the California ritual. Congratulations!
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The verdict will be in when this is read, but time restraints cause this to be written earlier. Many, if not all, Masonic leaders are as concerned as Grand Master Stanley L. Channon of California with the July meeting of Shrinedom in Toronto. He has learned, according to his message in the California Freemason, that Potentates in his state have been informed by the Imperial Council of the Shrine that Shrine law supersedes Grand Lodge law!! This will be true - if a resolution to dissociate the Shrine from Freemasonry is adopted. Of course it will also mean the Shrine will be independent of all organizations. Its many relationships to the Craft will be lost. Let us hope that the wisdom supposedly acquired by Masonic and other leaders will prevail. Look for the latest information on this controversy in the October issue.
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A Wheelchair Degree Team has been formed in Massachusetts. This team recently worked in Overseas Lodge in Rhode Island where the excellence of the Team's work was highly praised. This is another example of the principles of Freemasonry being put into action.
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Congratulations to the few Grand Lodges and Research Lodges that are encouraging the sale of legitimate Masonic books. Too often we forget there is nothing more expensive than ignorance.
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Please note: If you find any item you feel should be reported in this column, send it along.