Contents
The President's Corner The Incredible HUMAN BRAIN
The Easy Life Masonic Forms 76b
LET US CREATE Cathedral Windows Some of My Cathedral Windows
Old Red The Search For Truth Continues
Lord Edward Herbert of Cherbury Our Two Masonic Powers
Is Our Masonic Ritual Out Of Date Letters To The Editor
A Testimony and A Rebuke What Can We Tell Without Violating Our Obligation
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
President's Message
The Incredible Human Brain
The Easy Life
Let Us Create Cathedral Windows
Some of my Cathedral Windows
Old Red
The Search for Truth Continues
Lord Edward Herbert of Cherbury and the Origin of Masonic Ideas: A Poetic - Historical Analysis
Our Two Masonic Powers
Is our Masonic Ritual Out of Date for Today's Man?
The Big Day: February 23, 1990
Full of Sound and Fury
A Testimony and a Rebuke
What Can We Tell Without Violating Our Obligation?
Through Masonic Windows
ON THE COVER
Ernest Perguson and fellow members of Yeatman Lodge #162 P&AM
in Cincinnati, OH., have full color postcards of a beautiful stained glass window of the Worshipful Bro. George Washington currently being displayed at the Masonic Temple in Cincinnati and featured as this month's cover. 1988 was not only the Cincinnati Bicentennial and the commemoration of Free Masonry of the Northwest Territory, but also commemorates the election of George Washington as the first Worshipful Master of the Alexandria Lodge No. 22 in Virginia on April 28, 1788. The postcards are $1.00 each. For information on a large quantity order, call 1-800-237-4686 or write to: Elder Photographic, Inc., 400 Pike Street, Cincinnati, OH 45202-4284. Attn: George Washington Postcards.
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by Jerry Marsengill, FPS
In our last issue I was pleased to see that two brethren took issue with our Executive Secretary about one of his ideas. In this issue you will note that Allen replies to the criticism. No one who writes for The Philalethes is immune to questions and criticism.
In the article "Freemasonry and the Jews" Sid Kase stated that the Grand Lodge of Texas bought Harry Carr's library. This is incorrect. This library was bought by the Dallas Scottish Rite bodies. Two more errors were also noted. However, in my opinion, this was a fine article and one which expanded my own knowledge. We all occasionally make errors and we grow through our mistakes.
I hope more and more of you will write for the magazine. Your work will receive consideration. We need new authors and we need new fresh ideas. You will undoubtedly get criticized but if Allen Roberts can be criticized why shouldn't the rest of us be?
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by Ronald V. Beale, MPS
One day it happens. The one factor you had taken for granted, because it had always been there, that mysterious enigma which is the source of all the thought processes which have permeated your brain from the time you were conceived, has suddenly and inexplicably short-circuited. You are no longer in touch with the "real" you. There is a dull aching void where someone you knew used to be.
Somewhere in the dim dark distance there is a glimmer of light. But is it a signal from another world, a weird trick of the imagination, or a horrible hoax?
You try to remember, to put the jumbled jigsaw back together again. But you don't know where to start, and when you do manage to make a tremendous effort, you lose your place and have to start all over again.
The first conscious awareness which seeps into your brain, is the fact that you are no longer alone. There are many people doing something or other. They are asking questions.
What is your name? What is today's date? Do you know where you are? Initially you have no idea what they are talking about and it scares you beyond words, assuming that words had any meaning at that particular moment.
Slowly, over eons of time the fog begins to clear, and some sense of order comes out of chaos. The law of disorder begins to be superseded by nature's sensing mechanism which gradually begins to focus on your memory banks and pulls the distorted picture back into shape. You grab on to images and try to decipher their meaning. Are they real or just part of a dream, a distant nightmare which comes and goes like a riptide. Pieces of reality wander in and out of your brain as if the devil himself had taken possession of your entire physiological enterprise. You are torn into shreds of inconsequential matter. Fear and utter frustration rip you up one side and down the other. You no longer control your own thoughts or actions. You are a prisoner within your own body, and that is a strange and terrifying sensation. It is as if you were suddenly dropped in the middle of the Gobi desert, with nothing familiar with which you could relate.
You watch yourself, or somebody who looks like you, in slow motion. You strive to make contact with this odd creature with whom you seem to have some fundamental affinity, but the result of this endeavor is somewhat akin to the distorting mirrors in a funhouse.
Fear and utter frustration tear you in little pieces and cast you to the winds.
Finally some sort of intermittent logic pokes its head around the corner and a sense of reason swims out of this turbulent maelstrom.
You recognize your wife, but you have difficulty remembering her name. You realize that your face is expressionless and that thinking is at least a temporary lost art. Gradually you are able to put a frame around the picture which presents itself and you literally "see" yourself. You really do exist. You are not just a figment of the imagination.
Then that momentous day arrives when you are able to disengage a simple straw from its paper envelope. Progress is now actually measured in indescribable shadows.
Seemingly over an inestimable period of time, you find that you are able to handle not only a fork, but a knife as well, and both at the same time. You not only become aware of what is going on around you, but you become involved in every aspect with which you are able to mentalize. Slowly, step by step, you climb out of the Black Hole of Calcutta, and feel the warm sun of reality flowing through your veins. But who and what were the motivating factors which brought about this almost miraculous series of events?
High on the list has to be your wife, who watched and lived every tormenting phase through which you were involuntarily dragged.
And then come the countless Masonic Brothers who visited you and cheered you up.
That beautiful bond of sincere friendship which has a healing power all Its own.
And last but not least, the doctors, the technicians, the nurses, the therapists. They are just as much a part of this life as I am of theirs. We are all joined, welded together, forever inseparable.
Written by Ronald V. Beale, a patient at Green Hospital of Scripps Clinic, La Jolla, & Sharp Memorial Hospital during October through December, 1988, for quadruple by-pass surgery.
May these words be of some help to others on the comeback trail.
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by Milton W. Lowrey, M.P.S.
It seems almost impossible to attend any Masonic function these days without someone commenting on the sad state of affairs in which our Fraternity now exists. Older Masons reminisce about the "good old days" and how things just "ain't like they used to be," seldom arriving at solutions that are realistic in today's society. Younger Masons often come up with new and innovative ways to repair the problems that we have, often involving solutions that are not acceptable to the fraternity as a whole. There seems to be an article in every Masonic publication concerning just how we might better our chances of success in these troubled days. Truth be known, I've even written a few myself. But, today's lifestyles with limited family time for two income families, cable television, chores around the house and playing taxi cab driver to active children just does not leave much "Masonic Time" for most men.
No matter how these problems are dissected, the real cause of our concern seems to be this: A continually declining membership roster means a continually decreasing income for almost all Masonic Organizations. We are suffering from a lack of money. This problem presents itself to us during a time of increasing costs in the areas of utilities, insurance, taxes and general upkeep. Many solutions have been presented, but they either avoid the real dollar problems we are facing or they are simply not acceptable. Increasing membership would certainly help our dwindling bank accounts, but the formula for a larger membership is not an easy one to put into practice. Should we make it easier for a man to be made a Mason? Should we advertise, sell gift certificates, purchase time on major television networks, hire expensive public relations firms, or maybe just let every person in who can pay the yearly dues? The answer for almost all of us would probably be "Not" Virtually everyone of us who wears the Square and Compasses has gone down that same "path" to enter the fraternity of Freemasonry. To change in any way that trail which leads to "Light" would cheapen the value of our sacred membership, and may well create more problems for our Fraternity than it solves.
Generating more money from the present membership would certainly help our depleted coffers. We could always increase dues, but most members feel that our annual dues are already high enough. We can sell greeting cards to our members, and many Masonic Organizations do this quite successfully. But this is a short term answer to a long term problem. I now have a drawer full of greeting cards from various Masonic Organizations, and when I quit buying them the program suffers. I have heard rumors that Scottish Rite, York Rite and Shrine organizations might admit members on a limited basis, who are not Master Masons. Personally, I would promptly return my dues card for any Masonic Organization that admitted members who were not Brothers. Are we destined to die a slow death imposed by deficit spending? I certainly hope not.
My solution to this problem is twofold. First, we must somehow find ourselves with more dues paying members in our Fraternity. If we are talking about new members, we can only do this by talking UP our Fraternity at every opportunity. We are the salesmen of Freemasonry, we are the Ambassadors, and only we can promote our Fraternity. We must make ourselves visible to the public by being active in worthy civic and religious organizations, we must allow ourselves to be identified as Masons by wearing the rings and pins of our Fraternity with pride, we must make sure that our lives are exemplary before all men, and then and only then will the neighbors, friends, members of the congregation, fellow workers and relatives seek us out requesting information about Masonry.
Secondly, and perhaps the only real resolution to our problem, is a financial solution which does not require that we dilute our membership in any way. We are not suffering from a lack of good men to lead our Fraternity. Almost every Lodge and Grand Lodge has an adequate number of ready, willing and able men who are available for office. We have enough men to man the stations, but ours is a financial problem, pure and simple. I believe there is a solution to the problem. I like to call this solution "The Easy Life."
The best example that I can think of is "The Easy Life" offered by the Grand Lodge of Texas. In 1987, Most Worshipful Jack Kelly, then current Grand Master of the Most Worshipful Grand Lodge of Texas, and Grand Senior Warden Leonard P. Harvey, proposed a Resolution to the Grand Lodge By-Laws which would allow a Mason in Texas the opportunity to become an Endowed Life Member of his Lodge by means of a reasonable, flexible payment program. In their wisdom, they envisioned a large percentage of Texas Masons purchasing a $500.00 Endowed Life Membership, this creating perpetual income for Lodges in years to come. Texas Lodges now receive $30.00 to $75.00 per year from each Endowed Life Membership, depending on the investment climate.
An Endowed Life Membership exempts a man from paying annual dues to his constituent Lodge, but it does much, much more for this fraternity. It allows each man a way to support Masonry forever! Not for the next ten years, not until the Brother dies, but forever An Endowed Life Member is never taken off of the roster of dues paying members. Centuries from now, when my body has long since returned to the dust from which it sprang, my Blue Lodge will continue to receive yearly payments from my Endowed Life Membership. This yearly income will continue until the day that my Blue Lodge suffers a demise, which I hope will never happen. Imagine a Lodge with 150-200 current dues paying members, and another 150,200 members who have gone to meet the Supreme Architect of the Universe, but who still pay their dues annually because they purchased an Endowed Life Membership. Financially, this Lodge has 300-400 dues paying members, and as such will most likely have few financial problems. I would support any resolution which would encourage brand new Master Masons to become Endowed Life Members. Perhaps a financial inducement of allowing part of their initiation fees to apply toward the $500.00 would encourage our new Brethren. And, thanks to the continued efforts of Most Worshipful Leonard P. Harvey, our current Grand Master of the Most Worshipful Grand Lodge of Texas, all Texas Masons who hear him speak at any Masonic function know that the purchase of an Endowed Life Membership is not difficult in the Lone Star State.
The amended Texas Grand Lodge By-Laws seen (above, below, here, on next page (see Specimen 1), indicates just how easy it is to purchase an Endowed Life Membership in Texas. I call it "The Easy Life," because there is no large initial "down payment" for an Endowed Life Membership, and most Lodges have set very reasonable minimums for payments.
It works like this: A savings account is opened by the constituent Lodge, and all deposits are placed in this account. Any interest is retained by the Lodge, the member continues to pay annual dues, the full amount must be paid in 5 years by means of "regular, systematic and regulated contributions," and if a problem presents itself prior to the final payment the total amount of the deposit can be returned to the Brother. If you divide $500.00 by the 260 weeks in 5 years, it boils down to about $2.00 per week! Most Brethren pay off their Endowed Life Membership in less than 2 years, never to worry about dues or increases ever again. When the full amount is on deposit, the Secretary of the Lodge turns in the $500.00 to the Grand Lodge of Texas, and a beautiful certificate is issued (see specimen 2) to the Lodge for public presentation to the new Life Member. Of the nearly 190,000 Masons in Texas, close to 7,000 Endowed Life Memberships have already been purchased. Our Lodge keeps a plaque with brass name tags for all Brethren who have purchased their Endowed Life Membership.
The advantages of this program should be evident for all to see. There is no chance that a Brother with an Endowed Life Membership will ever be suspended for non-payment of dues. Neither will he be affected by any increase in dues. But the most wonderful result of this program is that this Brother will be a dues paying member of his Lodge forever.
Wouldn't it be wonderful if 100 years down the road, Lodges were supported completely by members who had previously purchased Endowed Life Memberships. Current members could see their dues used for Lodge improvements, neighborhood activities, relief for members and their families, and programs which positively affect local schools or law enforcement. As an elected officer for my Lodge, I know how difficult it is to budget money for any improvements, as taxes, utilities and upkeep must come first.
There is one more side benefit from an Endowed Life Membership. The biblical basis for this benefit comes from St. Matthew 6:21:
For where your treasure is,
there will your heart be also.
It has been my observation, and that of the New Testament, that we all tend to pay close attention to those things in which we have invested our money. Can you imagine owning 1,000 shares of a stock, and not reading the business section of the newspaper. If you own a rent house, you will tend to drive by from time-to-time to check up on your investment. The same thing applies to Masonry. I have watched for years as men who have purchased Endowed Life Memberships just seem to always find the time to come to our Stated Meetings. They are always in attendance for the annual elections. The reason they are present is that they have invested a part of their treasure in the Lodge, and therefore wish to see that things go well with their investment. I can not give you statistical proof, but I strongly believe you will find this situation to be true.
If such a program were useful for Blue Lodges, I see no reason why it would not work for our Masonic Affiliates. In 1987, the Supreme Council approved payments for Endowed Life Memberships in Scottish Rite Masonry. The organization and maintenance of these programs was left up to the individual Valley and Orient. The Dallas Consistory has an Endowed Life Payment Program, but allows a maximum of one year for the payment to be made in full, with the least allowable amount paid being $43.03 per month for 12 months. This is definitely a step in the right direction, but in my own opinion...not far enough. They need "The Easy Life" payment program with plenty of room for Brethren to stretch out their payments. For $43.03 per month, you can purchase an automobile in Dallas, Texas. Regretfully, many Texas Masons can not afford $43.03 per month. Of the nearly 19, 500 Scottish Rite Masons in the Dallas Valley, only about 200 have purchased Endowed Life Memberships. I rest my case.
Lifetime Memberships in the Hella Shrine Temple in Dallas costs $840, with no real, formal method of payment set up to encourage members. Any payment plan must be completed within the calendar year, requiring monthly payments of at least $70.00 per month. Additionally, a Lifetime Member would still have to pay the Hospital Fund of S5 .00 per year for the annual assessment. To avoid this, you must pay $150.00 directly to the Shriners Hospital Fund in one payment, which is tax deductible. Without a reasonable payment program many, if not most, Hella Temple Members find it difficult to come up with $990.00 in one lump sum. The fact is that of the nearly 10,000 Shriners at Hella Temple, only six (6) have purchased Endowed Life Memberships. If we are to encourage Shriners to purchase Endowed Life Memberships, we must make their purchases more reasonable and attractive to the members. Allow plenty of time for the payment of this money, with small monthly payments permitted. Perhaps a unique Fez, a pendant or some kind of recognition for these Brothers who care to insure the long term success of their organization.
I hear many older Brethren say that to purchase an Endowed Life Membership would not be financially beneficial for them, as they will probably not live long enough to reap the benefit of not paying dues. They miss the point entirely! An Endowed Life Membership may be the only way that Masons who are alive today can assure the existence of our beloved fraternity in years to come. By making this small "Easy Life" sacrifice now, they can rest assured that when the Secretary of the Lodge calls the roll of Workmen from the Temple, someone will answer for them...always.
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MEMBERSHIP IS THE LIFE'S BLOOD OF ANY ORGANIZATION
HAVE YOU DONE YOUR PART?
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(Side 1)
Form No. 76-B
GRAND LODGE APPROVED FUNDS OF CONSTITUENT LODGES
FOR THE PURPOSE OF INSTALLMENT PURCHASE OF
ENDOWED MEMBERSHIPS AND
APPLICATION AND PURCHASE AGREEMENT TO PURCHASE
ENDOWED MEMBERSHIPS ON INSTALLMENT PURCHASE PLAN
RULES AND REQUIREMENTS TO ESTABLISH FUNDS
Permission for Lodges to establish special accounts for the purpose of assisting and encouraging those members and other authorized persons who wish to purchase Endowed Memberships on an installment plan by making regular, systematic and regulated contributions to such special fund for the purpose of accumulating the $500.00 fee required to purchase an Endowed Membership is authorized by Article 318-a (7) of Grand Lodge Law. The following rules and requirements apply to such special fruits.
1. Any plan of a Lodge to permit a member (or other person authorized under the provisions of Article 318-a) to purchase Endowed Memberships on an installment basis must first be approved by the Lodge at its regular Stated Meeting, and such action by the Lodge shall be recorded in the minutes of that meeting, and the Grand Secretary shall be promptly notified of such action by the Lodge.
2. The written agreement on the reverse side of this form shall be executed In duplicate, and a copy shall be placed in the files of the Lodge.
3. All monies of such fund shall be placed in an account separate and apart from the Lodge general fund, and the depository shall be a reputable financial institution whose deposits are insured and interest bearing.
4. The principal balance of such fund shall not be used for any purpose except to purchase Endowed Memberships for those who contribute to the fund.
5. An annual accounting of the fund shall be included in the audit of Lodge funds, and the fund shall be designated as "Installment Purchase Fund for Endowed Memberships."
6. The maximum period of time allowed to accumulate the $600.00 purchase price of an Endowed Membership shall not exceed five (6) years.
7. Any principal amount less than $600.00 remaining to the credit of any depositor at the end of five (5) years shall be returned to the depositor, but such depositor, his heirs or legal representatives may donate any such remaining balance to the Lodge at any time, and the Lodge may either leave the balance in the fund or transfer same to the Lodge general fund.
8. All interest earned from deposits to the fund shall accrue to the credit of the Lodge, and any such earned interest may be transferred to the Lodge general fund on an annual basis, but no interest shall be charged Purchaser by Lodge.
9. Any owner of any amount less than $500.00 in the fund, kids heirs or legal representatives may withdraw such principal balance at any time upon written notice given thirty (30) days in advance of such withdrawal; in either of the following instances:
a. should the owner of any such balance request that his funds be returned to him, or
b. should the member or the person making the deposits die, or
c. should the member of the Lodge remove kids membership from the Lodge, or
d. should the member be suspended for non-payment of his Lodge dues, or
e. should the member be either suspended or expelled for disciplinary reasons.
NOTE: Lodge and Purchaser to complete form on reverse side in duplicate (1987)
300-g
(Side 2)
Form No. 76-B
APPLICATION AND AGREEMENT TO PURCHASE
ENDOWED MEMBERSHIP ON INSTALLMENT PURCHASE PLAN
COMPLETE FORM IN DUPLICATE
This agreement is entered into between ________ hereinafter referred to as "Purchaser" and _______ Lodge No. _____ A.F.&A.M. Iocated at _____, Texas, hereinafter referred to as "the Lodge."
It is agreed by Purchaser and the Lodge that the total cost of an Endowed Membership is five hundred dollars ($500.00) as prescribed by Article No. 318-a (2) of the Laws of the Grand Lodge of Texas, and that Purchaser desires to purchase an Endowed Membership on the Installment Purchase Plan as approved by the Lodge in accordance with the rules and requirements to establish such fund as listed on the reverse side of this agreement.
It is agreed by both parties that upon payment by the purchaser of the amount of five hundred dollars ($500.00) that the Lodge will forward the full amount to the Grand Secretary of The Grand Lodge of Texas, who will issue an Endowed Membership certificate and card in the name of the person designated by the Purchaser. The Endowed Membership is to be issued in the name of ____________ (please print) and was
__ Purchased as his own
__ Purchased in memory of Brother _____________ who was a member in good standing of ____________ Lodge No. ____ at the time of his death.
__ Purchased in honor of Brother ____________ who is a member in good standing of Lodge_________
Purchaser and Lodge agree that those Rules and Requirements listed on reverse hereof shall constitute a part of this agreement
Purchaser: _________________________ (print name)
Signed: ___________ on this ______ day of ____ 19___
Address: ______________ City _______ State _______ Zip ______
In the event of my death or inability to act with regard to this matter, please contact
Name: _________________________ Relationship: _________
Address: ______________ City _______ State _______ Zip ______
Telephone: ( ) ________
For the Lodge ______________________ (print)
Signed: ____________________on this ________ day of _______19 ___
Office Held _______________________________
(1987)
300-h
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LET US CREATE Cathedral Windows
by Tom Mote, MPS
I suppose that I have been intrigued with Gothic architecture since I was a small boy. My mother read all kinds of wonderful stories to each of her sons until they became readers themselves and, to a child, there is very little difference between mental visions of castles in Spain, the Cathedral of Notre Dame where Victor Hugo's hunchback climbed among the gargoyles and bells, Westminster Abbey where kings and queens have been crowned and buried for centuries and the wonderfully grotesque neo-Gothic courthouse in Waxahachie, Texas where I spent my childhood. As a matter of fact, Waxahachie is now recognized, at least by the motion picture industry, as a town with a picturesque mixture of neo-Gothic and Victorian architecture. My early memories also include the turreted tower of the main building of what was then Trinity University. Oh, how I wish that my father, then a Trinity professor, could have taken the time to show me the view from the top of that tower. I also have vivid memories of the stained glass windows of the First Baptist Church. That old building is now gone but the windows were saved and have been re-used in the modern church which replaced the old one.
My interest in architecture, particularly in Gothic architecture, was intensified when I joined our fraternity and, when the United States Air Force provided me with several opportunities to visit London, that interest became almost an obsession. Now, that you have absorbed these opening remarks, you may quite logically anticipate that a technical discussion of either Gothic architecture or stained glass windows will follow...not so...my subject is memory. We know, as Freemasons, that our earthly task is one of "cathedral building." We owe our best efforts to our Master and Maker, the "Grand Architect of the Universe." As we pursue this goal, let us consciously add to the joy of the effort by creating, out of our memories, rose windows to adorn the edifice. We may even find that we are granted enough time to create not just one or two rose windows, but one to place over the great Western portal, two more to place at the ends of the trancepts and enough smaller windows to permit God's bounteous light to penetrate every nook and cranny of our "house not built with hands."
It has been said that ..the appreciation of beauty...whether man-made or natural...is not only a joy but an active call to something much greater than oneself. At rare intervals in our lives we may experience moments of magic, when a person, a place, a view, an object or a situation seems to transfix us, and we suddenly see the world in a different light." (Cower, 1979, p. 7) I suggest that the magical moments do not have to be rare...we must learn to recognize them and to nurture and cultivate them...thus my suggestion that we create imaginary "rose windows." Real stained glass windows are created by assembling small, odd shaped bits of vari-colored glass in such a fashion as to either tell a story or to create a mood. The stories they tell may be either happy or sad. More abstract windows may create either happy and pleasant or sad and unpleasant moods. Recently two San Antonio ministers, Dr. Don Anderson and Rev. Don Baugh, have written newspaper columns calling attention to the value of sorting through our memories and keeping the good ones but letting the bad ones fade away. There is much to be learned from unpleasant memories but, once the learning has taken place it is destructive to continue to indulge in anxiety and guilt.
Let me now describe some of the memories from which I am creating my windows. My examples will be intensely personal but, I hope, not maudlin. I have already spoken of my mother and how she read to her children. I owe to both of my parents my love of knowledge and books. They will both find central places in my windows. The next memory which will be prominently placed in one of my windows will be that of my first meeting, almost a half century ago, with the lovely young lady who is now my wife...many memories shared with her will find their places in any windows which I may create!
At about the time of our twenty-fifth wedding anniversary I found a short poem which includes the following lines, "God gave His children memory that in life's garden there might be June roses in December." (Studdert-Kennedy, 1936, p. 363) Now more than twenty years later, that little verse is even more meaningful to me. We, like some of our friends, have lost a son...but we still have the roses ..memories of Allan will never fade...and they are embedded in my windows. Even after his death, he has been indirectly responsible for the creation of new memories. His daughter, our first grandchild, is now grown and is a university student in North Carolina. Kathy is one of the brightest jewels in my windows. Janet, Allan's widow, who continues to be our daughter-in-law, after several years married a widower with two wonderful young children...now our grandchildren and bright colors in my windows. Allan's parents-in-lay are even closer friends of ours...more like brother and sister...than they were before our mutual loss. As a matter of fact, Joe really is my brother...he is a member of a Dallas Lodge but has been sojourning in Virginia and North Carolina for many years. I was delighted this past summer when he informed me that he had again become active and was considering affiliating with the Lodge in Wake Forrest. These new memories, and many which are yet to come, will be in my windows.
My younger son, John, who like his father and grandfather is a university professor, has provided much material for my windows. As a psychologist I am very much aware that the best way to nurture natural brilliance is to provide both resources and encouragement. . . and then to stay out of the way! John has demonstrated the validity of this approach. I hope that he experiences the joy of watching his daughter, Melissa, grow up into as fine a person, and perhaps as bright and competent a person as he is. Our daughters-in-law, Janet and Anita, not only have added, but will continue to add to our store of window building materials.
We should be aware that it is not from just our own flesh and blood that we receive these wonderful memories. Even outside our extended families we come into relationships which, though only momentarily on the grand scale, lead to personal growth, joy and memories in either or both parties. Hopefully, each of us has had these experiences as a direct result of our associations in church, fraternal and other social groups.
We have similar experiences in our vocational or professional lives. Throughout my military and university careers I have had a succession of these meaningful encounters. I shall never forget a brilliant young seminarian, - who has since completed three university degrees and is now a faculty member at his seminary. After spending a couple of hours chatting in my office, he glanced at his watch and, leaping to his feet, dashed out. About twenty feet down the hall he slid to a stop and called back over his shoulder, "Thank you, Father" and then resumed his race to wherever he was already late. I may very well be the only Baptist "priest" who has ever taught at a Catholic university. Perhaps he will some day become a bishop and confirm me in the unique and exalted position to which he elevated me so long ago. I will also long remember the physician's assistant who gently patched me up after I had taken a fall. While he worked on me we had a casual conversation about my university and the premedical program of our biology department. I was somewhat surprised, a few months later, to meet him on our campus and to be told that he had resigned from his position as a chief warrant officer in the U.S. Army. I am very pleased to say that he completed our premedical program and then went on to earn his medical degree. Were the consequences of my fall worth the pain? I suspect that they were.
I recently received a long distance call from a former student. She was calling to tell me that, after many years of both raising a family and attending graduate school whenever possible. she had completed all of the work toward her doctorate and was to return to Pittsburg within a few days to defend her dissertation. When I first met her, almost twenty years ago, she was an undergraduate student in my department but, although she had enrolled at a number of colleges, in each instance she had become ill and had never successfully completed a semester. She and I discussed her problem at some length and she described the symptoms of her recurring illness. No physician had ever diagnosed the cause but each had simply treated the symptoms. My son, Allan, had also experienced the identical symptoms several times before a physician recognized the cause and a means of prevention. After our discussion, my student immediately visited her physician who performed the appropriate blood tests before releasing her with two prescriptions, one for a potassium supplement and the other to inform me that "she had two good doctors." Since that time, she has not only earned three university degrees, but she and her husband have adopted and raised two Amerasian war orphans.
Up to this point I have only spoken of "people" memories.. and they are certainly very important. We also are affected by the beauty which is almost always present...if we take the effort to recognize it . . . as we move along the pathways of our lives. I find much beauty in such diverse pursuits as music and astronomy. I have a vivid memory of one of those rare musical occasions when everything came together perfectly. Our ecumenical choir consisted of a "Gregorian Chant" faculty choir from St. Mary's University, the student choir from Our Lady of the Lake University and the chancel choir of Manor Baptist Church. Instrumental accompaniment was provided by members of the San Antonio Symphony and the music was the exquisite "Requiem" by Gabriel Faure'. One of the auditoriums in which we performed was the large chapel at Our Lady of the Lake University and it has a reverberation time of several seconds. We sang particularly well on that occasion and the symphony members performed at their usual standard of perfection. I still experience an almost overwhelming emotional thrill each time that I recall the crisp echo, followed by an almost deafening silence, which that magnificent chapel returned to us after a particularly loud passage. Now, after almost twenty years, I am reminded of Sir Arthur Sullivan's "Lost Chord." I have read through my copy of Faure's music and I cannot locate the passage which generated the echo. No matter...the memory of that echo will be with me as long as I live. I wish that every singer might have a similar experience at least once.
During each May of the past several years, my wife and I have spent the week of the new moon at the Texas Star Party which is held at a guest ranch near the McDonald Observatory. John Prude, the owner of the ranch, insures that no lights are permitted to reduce the night vision of the six hundred or so amateur and professional astronomers who have come to enjoy the clear and dark nights. The night sky is so black and the stars so brilliant that you feel that you can reach out and almost touch them. When you can look at the Andromeda Galaxy and not need a telescope to see it...and then remember that it is so far away that the light is already more than two million years old when you see it...you experience the kind of natural beauty which is usually hidden by our city lights. During a typical Star Party evening, you may look through telescopes belonging to a large number of different individuals and view celestial objects that you would never have otherwise seen. These beautiful views are truly the stuff of which memories are made.
I am going to close with two examples which are related to flying. The first was copied from a most unlikely source, the obituary column of our local newspaper and I quote:
Colonel Charles Burton Winkle, (Retired) Regular United States Air Force, born near Greenfield, Missouri, August 4, 1909, wishes to announce that on the 11th day of August, 1988, he completed his life assignment on planet Earth and temporarily concluded his wonderful, happy days with his family, relatives and friends. Today he joined the "Permanent Air Force" group and will continue to fly with God's angels. Further, he will see you later! So, Hail Farewell and Happy Landings. Private services will be held at a later date for the family.
I never had the pleasure of meeting Colonel Winkle but I am most impressed with his attitude toward life. . . and death. I wish that I had known him...I have a strong feeling that he had created many "cathedral windows."
The other flying example is a poem which is a favorite of many of us who have experienced the freedom and joy of flying solo in an aircraft. It is called "High Flight" and was written, early in World War Two, by John Gillespie Magee. He was a young American who joined the Royal Canadian Air Force and flew Spitfires during the Battle of Britain. He was killed just a few days after he wrote the poem. In his last letter to his parents he said, "I'm enclosing a verse I wrote the other day. It started at 30,000 feet and was finished soon after I landed. I thought it might interest you."
Oh, I have slipped the surly bonds of earth,
And danced the skys on laughter - silvered wings;
Sunward I've climbed and joined the tumbling mirth
Of sun-split clouds - and done a hundred things
You have not dreamed of - wheeled and soared and swung
High in the sunlit silence, hov'ring there.
I've chased the shouting wind along and flung
My eager craft through the footless halls of air.
Up, up the long delirious burning blue
I've topped the wind-swept heights with easy grace,
Where never lark, or even eagle flew;
And, while with silent, lifting mind I've trod
The high untrespassed sanctity of space,
Put out my hand, and touched the face of God.
This young man, like Colonel Winkle, had not only experienced a very particular kind of beauty, one which is not accessible to most people, but had a clear understanding of the source of that beauty. In his own way, he left to us one of his "cathedral windows."
The memories continue to flood into my mind and it is becoming evident to me that the windows I had hoped to create will never be static windows which can be fixed into place in any building...rather they will necessarily be dynamic and ever changing in their form and arrangement. So be it. I am delighted with the prospect!
References
Cowen, P. "Rose Windows". San Francisco: Chronicle Books, 1979.
Magee, J.G. "High Flight" in "Touching the 'Face of God"' by Jim Bishop, "San Francisco Examiner", Nov. 11, 1958.
Studdert-Kennedy, G.A. "Roses in December" in "The Best Loved Poems of the American People" (ea. Hazel Felleman), New York: Doubleday, 1936.
Winkle, C.B. "Winkle" in the "San Antonio Light", Aug. 12, 1988.
----o----
by Marlin Mote, MPS
Some of us learned at an early age to appreciate the joys of reading and the beauty of words. For others, like me, it took a little longer. Perhaps one of the most beautiful windows I can see is directly related to that awesome experience of seeing dull, archaic words come alive on a printed page. As a senior in high school, I remember the stern teacher who would not be satisfied until her students could comprehend the beauty of words penned so long ago. Her demeanor would never permit her to display the love she felt for her students openly, but neither could it conceal her delight when she saw the seeds she had planted blossom. It took years for me to see the experience clearly, but I realize that she spent her time in the vineyards carefully pruning and encouraging the tender shoots of talent that she identified. With each of her students, she sought the right level of praise to push or pull the individual to take the next step toward growth. With one, her praise could be open; with another, it had to be subtle. With yet another, it might be merely the act of demanding even more than the student felt capable of.
Nearly forty years after I left her class, I talked with a fellow student - a lady who had since become a teacher herself. We shared our views of this long-departed teacher and I told her one of my deep regrets. I did not believe that I'd ever told the lady of the impact she'd had on my life, though I'd talked to her many times over the years. "Oh, but you did," came the reply. And she told me of our teacher having related some of those conversations to her with pride. We fail so many times to express our gratitude that I find this one of the roses in a principal window.
Another beautiful window upon which I often look is an experience in Kings College Chapel at Cambridge University when I was a boy of eighteen. On a cold, winter day I sat in the chapel and listened as an organist practiced at the console. I became lost in the music, surrounded by the sounds which crept from every nook and cranny until they even seemed to emerge from under the pews. Did the architects of the day understand acoustics? The experience was not one of sound, alone, for the sun broke through and the colors of the marvelous stained glass windows bathed the interior in a festival of colors. Years later, a casual conversation with another who had a similar experience in the same place recreated the wonder of it all. Another rose was placed in this window when I had the opportunity to take my wife to the scene nearly a quarter of a century after the original experience. That pleasure was complete when on that day we found an organist playing and the sun shining through those magnificent windows in much the same way as before.
Wandering through the confusing, winding streets of Norwich one day, I stopped a constable to ask directions. He told me he was going in the direction I wanted to go and would lead me there. As we walked along, he passed the time by telling me of some of the sights we were passing. He pointed out things I had passed often but had not seen. His tour was so interesting that I hated for it to end. Only after we had parted at my destination did I realize how pleased he had been at the opportunity to display his pride in his heritage. Did he know that he had shown me some of my own heritage? Did he know he had created a cathedral window?
A bittersweet memory, perhaps, but I can't forget what was destined to be the last evening I shared with a now-departed son. We were joined at dinner by a friend of my own age. I listened as the two of them shared mutual interests in a variety of subjects, most of which were somewhat foreign to me. A lively, entertaining evening with a pair who were strangers to each other at the beginning, fast friends at the end, vastly different in personality and experience and yet able to share so much, provides a beautiful setting for so many memories I cherish.
And last, but not least among my windows is this one. All of my windows lay hidden behind shadows of indifference and grief. Then one day a sister, for reasons unknown to me and possibly to her, sent a paper written by my brother about his cathedral windows. Some of his windows, I had seen. Others, I saw for the first time in the paper. But he had created his windows from sadness and joy, alike, without discriminating between those two materials. In the creation, all became beauty and triumphant color patterns emerged from even the saddest of memory's materials.
Like the constable of Norwich, he had shown me things I had looked at often with unseeing eyes. Like a high school English teacher, he had torn away the cobwebs of confusion to disclose the beauty concealed behind them. Like a Master one eventful night, he had provided light and the challenge to see what the light revealed. By example, he had shown me how to cherish the cathedral windows with which our Master has surrounded His great universe with unspeakable beauty. If asked, he would surely deny that he had written the paper to show his brother how to fit the pieces together to reveal the beauty our parents had tried to show us as children. But, does he really know why he was led to take assorted fragments and create windows? Cathedral windows are not all made up of revelations. Some of the most beautiful must certainly be composed of questions that defy answers.
----o----
by Tom Starkweather, MPS
Our Grand Master had called a special meeting to discuss the future of the Craft in our state. The turnout was tremendous, in part I suppose because he had extended a personal invitation to every Mason of record. It appeared from my vantage point that every seat in the convention center was occupied and many were left standing in the rear of the auditorium.
The advertised program had indicated there would be an open forum in the morning to identify problems confronting the Fraternity and the afternoon would be devoted to solutions and positions for the assembled delegates to debate and pass on. It had sounded like an idea whose time had come. In my opinion, at least, it was an action that was long overdue.
But, quite frankly, the morning discussion had been a disappointment. It had been dominated by those that many referred to as the mossbacks. Their feelings in a nutshell were that Masonry was as healthy as it had ever been and it would be nothing short of sacrilege to deviate from the policies and practices of the past.
They vocally advocated not only ignoring our critics but the winds of change that were sweeping across some jurisdictions. The latter activity in the mossback's view was bringing such states close to being declared clandestine by the remainder of Freemasonry.
I didn't think the mossbacks' opinions were those of the majority that had journeyed to the gathering but I had to admit there wasn't any significant opposition once they took control. Perhaps others with different convictions were keeping such sentiments to themselves out of respect for these elder statesmen of the Fraternity. Or maybe they were intimidated by the authoritative air the mossbacks employed in presenting their thoughts.
I was discouraged. So far the meeting had been boring and unproductive. I suspected a lot of brothers were going to skip the luncheon and go sight-seeing or get an early start for home. I mentally envisioned many empty seats in the afternoon. It seemed to me that this was too often the story of Masonry in recent years. So often our intentions had been good but our performance was found wanting.
I regretted that this huge investment of time and talent was going to result in nothing more than lip service to the admirable goals of progress, objectivity and introspection. I was thinking the Grand Master must be frustrated too when he confirmed that fact by rapping the gavel and saying he had hoped the discussions this morning would have led to something tangible for the afternoon session to pursue but since it hadn't perhaps if we recessed early the luncheon conversations would prepare us to reconvene ready to focus on the reason we were all there. I, for one, was no longer sure what that reason might be.
Just as the Grand Master was about to call the assembly from labor to refreshment he stopped in mid-sentence and said, "Brother Red, do you wish to address this body?" "I do, Grand Master, with your permission," was the reply. Every eye in the hall was now turned in the direction of one of the floor microphones where Red was standing.
I have to say a few words about Old Red at this point for those of you who may not be acquainted with him. Old Red got his nickname from the color of his hair they tell me but he has been white headed ever since I have known him. You would guess he was in his sixties both from his appearance and agility. Actually he was 85 and sometimes his legs betrayed the fact that he had climbed one rig too many during a lifetime in the oil fields but that was the only hint he gave of his true years. Red was a legend in our state. He had coached hundreds, perhaps thousands, of candidates over the years. He wore the white cap of the Scottish Rite. He was a past potentate. There was little Red hadn't done in Masonry. Red rarely talked at meetings but when he did, you could bet he had something worthwhile to say. And he could cut through the smoke and the fat and get to the heart of the matter better than any man I had ever met.
"The floor is yours, Brother Red," we all heard the Grand Master say. Without any formalities Red launched his message, "Brethren, there seems to be a question in the minds of some that are here today whether or not Freemasonry has any problems. And while most of my education was obtained in the oil patch, I've always prided myself on being a pretty fair listener and half decent reader. Now right after World War Two there were an estimated 5 million, possibly 6 million, Masons in this country alone. If Masonry had kept pace with the population explosion, a conservative estimate is there would be 12 million Masons in this nation today. Instead it appears there are 3 million of us in 1989 and our numbers are dwindling every day. At this rate, the experts tell us Masonry will cease to exist for all practical purposes in less than 40 years.
"Three Lodges gave up their charters last year in this state. That brings the total to 57 since l 946. Visit any Blue Lodge in the country and the chances are extremely high you will hear the common complaint that they can barely find enough members to put on the degrees. There is rarely a week that goes by that Freemasonry isn't attacked in a church publication or by one of those televangelists or whatever it is they are called with their video pulpits. Now I don't think you need sixteen college diplomas to know we got a problem. And pretending it doesn't exist may be convenient but it is not going to make it go away.
Wow, you could have heard a pin drop in that big auditorium. Even the mossbacks seemed speechless.
"You know boys," Red continued, "It reminds me of a hunter who is so occupied looking for elk that he fails to realize that he was injured in a fall and his wounds are becoming infected. Why he isn't even aware that a pack of wolves smell blood and are hot on his trail. The real question today, brethren, is are we going to treat our wounds and put up a fight while we are still strong enough or are we going to pursue the same course until the wolves run us to ground and devour us because of our own stubbornness, lack of foresight and general stupidity?"
"Times change. I probably know that better than anyone here today. Times change, and organizations, people and nations change with them or they perish! Masonry experienced major changes over the last 300 years so change is not anything new. I'm not against change although I would sure like to see all of American Masonry get together and adopt the same changes rather than have 50 or more Grand Lodges implementing their own little changes until we look like the Tower of Babel.
"What needs changing? I wish I knew for sure but I'm going to throw out some thoughts for you to think about during lunch and to kick around this afternoon. A couple of these suggestions aren't going to sit too well with some of you but do me the courtesy of hearing me out. After all, most of you have a lot of time left on this old planet but at my age it's kind of a day-by-day existence." Red smiled. And so did some of us.
"Let's start with our image in the community. It's either non-existent or it's negative. Yes, I know we are not a service or a civic club and I'm not suggesting we compete with them. On the other hand, they don't have a monopoly on community service. If you'll recall the Shrine was stagnating in its early days until it adopted its great philanthropy. The Crippled Children's Hospitals and the Burns Institutes are great publicity and public relations on a national level but they don't do much for our image on a local level. It would seem to me that every Blue Lodge could adopt a highway or at least the portion running through or by the community, or a park, or a drug program in the local school system, or bicycle safety or something to change the image we have of being a secret society that does its thing behind closed doors. We have a public relations problem, and it's high time we did something about it my brothers!
"How about Lodge attendance? Instead of the same ritual meeting after meeting why not a stimulating speaker or controversial program? Why are we afraid of innovation, or trying something new? I read about a Lodge in Stony Mountain, Canada that was considering turning in its charter in 1966 when the Worshipful Master returned from a visit to his relatives in England and told how they had booze in the Lodges in Great Britain. The members decided they would try it - after all what did they have to lose? It turned out to be a big success. Attendance increased. Although drinks weren't sold, donations were accepted and the money taken in put the Lodge on sound financial footing. Everyone looked forward to the social time before and after the meetings. The word got around and now nearly every Lodge in Manitoba has a bar. The Lodge that folded in 1988 was one of the few where alcohol was not available. Now I know this idea runs counter to tradition and practice in this country but if you will recall our roots, Operative Masonry originally held its meetings in taverns.
"Okay, let's talk briefly about our initiation practices. A man receives the EA degree and then we turn him over to a coach and that's the last we see of him until he proves up and receives the FC degree. The same procedure occurs but the crowd is a little bigger when he is raised. And the odds are those additional attendees are there for one purpose and that is to give him a petition for one of the Rites and prepare him to walk the hot sands of Shrinedom. And, once he is a Shriner they put him to work in one of the units and probably the only time we will see him again in Lodge is on a Master Mason degree night when he returns with a petition in his pocket.
"Let's return to that new Entered Apprentice I spoke of a few minutes ago. Why don't we invite him back to our next meeting and remain as an EA Lodge until he is ready to advance. We can always ask him to retire for balloting on candidates or election of officers or the conduct of the other two degrees. By changing our approach with every new candidate we will not only make him feel welcome but involve him in Lodge affairs and the habit of Lodge night attendance right from the start.
"Now don't misunderstand or misinterpret what I just said. I was not being critical of the Shrine. But Blue Lodge Masonry should be more than a grist mill for turning out Shrine candidates. And, sometimes we get so aggressive in the pursuit of Shrine candidates, and I've been guilty of this too, that we turn off someone that is trying to absorb the lessons and truths of Blue Lodge Masonry. On occasion I have even known candidates who dragged their feet in learning the work and proving up because they didn't have the financial wherewithal to take one of the Rites and the Shrine but they didn't want to embarrass themselves by having to admit this. Brethren, what I have been trying to say is that sometimes we shoot ourselves in the foot and then have the audacity to complain about our limp. The reason we have attendance problems on Lodge night is our own fault.
"Let me address the outrageous lies and distortions that have been heaped upon the Fraternity in recent years. I've heard the advice about ignoring our critics and how successful this strategy has been in the past. Needless to say perhaps but I have a different opinion. I maintain if you let someone defecate on you and don't complain everyone else will assume you enjoy it and in no time you will become the dumping ground for society. So the first thing I'd like to see us do is sue one of those televangelists for libel and slander. That would sure make the rest of his ilk think twice before they ran another of their so-called expose's. Then I'd like to see us update the outstanding film the Scottish Rite did some 30 years ago called "In The Hearts of Men" remember it was narrated by Lowell Thomas? - and run it on the same stations right after the televangelists' programs. And, lastly, we should put a newspaper supplement together that is similar to "In The Hearts of Men" and run it in every Sunday edition in the state.
"Let's talk about the work itself. I think we are obligated to review it. Is it appropriate for the 1980's and beyond?
For centuries men would put down roots and remain there for life. Since the end of World War II time has collapsed and the world has shrunk. A man earns in an hour what our ancestors earned in a week or even a month. A man has more idle time now than in any time in recorded history and a thousand more ways to spend that time than his great grandfather did. Just a couple of generations ago if a man traveled at 30-50 mph it was an event to be remembered and talked about. Now we travel regularly at speeds 10 times that and think nothing of it. Must we take months and even years to raise a Master Mason?
"While I would never want to alter the truths and lessons of Masonry, if there are words in our ritual or obligations that don't ring true, threats and promises that won't happen and everyone concerned knows it, then perhaps they should be confined to a dramatic enactment that demonstrates the seriousness with which those that preceded us viewed their solemn oaths and obligations to the Fraternity without having the candidate be part of a lie. We should look at the amount of memory work and the length of time it takes. We should examine the possibility of membership solicitation.
"And finally, we should open discussions with Prince Hall Masonry with the eventual goal of unification. If this last thought surprises or even shocks you, it shouldn't. Consolidation is coming. It already exists everywhere else in the Masonic world. The only question is will it happen on the North American continent on our terms and by our schedule or will we wait until it is directed by the Supreme Court of the United States? The latter action won't help our image any, brethren. I remember when the Knights of Columbus were sued in Omaha in the 1950's because they didn't admit blacks. The publicity didn't do anything for the church or the Fraternity. And I know that in states where re unification talks have been initiated Prince Hall is a reluctant participant because they see their history and identity being lost in a merger with a much larger partner.
"I've run out of suggestions. And some of those I've made are undoubtedly considered rank heresy in some quarters. But, in my opinion, we have too many brothers who can recite the catechism by heart and don't know a damn thing about Masonry. What was intended to be a means to an end has become an end in itself under their leadership. We talk about the Brotherhood of Man under the Fatherhood of God but do we practice it, or even believe it?"
The convention center suddenly sounded like a jet taking off as a thousand whispered discussions erupted all over the building. The Grand Master rapped for order. I doubted anyone would be missing either the luncheon or the afternoon session now.
"Thank you, Brother Red, for your ideas and your candor. We are recessed until 1:30 this afternoon." I thought I saw the Grand Master smile as he hit the lectern with the gavel. The hall was bedlam. Old Red had given us plenty of food for thought and ideas with enough meat to sink our teeth into after lunch. Thanks, Red.
----o----
The Search For Truth Continues
by Allen E. Roberts, FPS
Author's note: The search for truth is never-ending. I was accused of ignoring "ideological confrontation" (or - slighting the truth) in Seekers of Truth, the 60-year history of The Philalethes Society. The accuser had in his possession a book titled Je ne sais qu' epelerl (literally "I can only spell.") This is written in French by an early Fellow of the Society. My accuser sent a portion to me. My two years of studying French over 50 years ago didn't qualify me to translate this. I sent it to Wallace McLeod who graciously performed the translation. This article is based on information found in the story as written by J. Corneloup (full name: Francois-Joannis-Gabriel Corneloup) of France.
In Seekers of Truth I asked: "Why was the work of Lee E. Wells not rewarded by making him permanent President?" More information about Wells was discovered after the history was in print. This was reported in my June 1988 article for The Philalethes, "The Savior of The Philalethes Society: Lee E. Wells."
In the latter I asked: "Why did [Wells] leave the Society which he undoubtedly loved?" A part of this mystery may be solved by reading a letter J. Corneloup said he received from Wells, the Acting President of The Philalethes Society. The letter was dated 28 February 1954:
I must confess that there is a strong movement to make the Society into a strictly American Society. I am firmly opposed. I have refused to approve a name change that was proposed. I have always urged that the value, the power, and the prestige of the Society depend on international membership, international relations.
In this movement there is also considerable argument about regularity, as it is defined by most American Grand Lodges and by the Grand Lodge of England. Once again, I have fought to keep the Society as it was. Before I got your letter I had secretly decided to submit the question to all the members, as the new constitution provides. If it results in the loss of men like you, Lepage, and some others, I shall submit my resignation. ..
For a long time I have held a great respect for you and for Lepage. I feel that the Society needs Fellows like you, and I am determined to fight for this. Nevertheless your offer to accept an honorary membership or something like that seems to be a possible solution, and I hope that it will be the same for Lepage.
Corneloup took note of the change in the Society's seal and mentioned this in his reply to Wells. He also made it clear that he would not accept emeritus status if it was a "plan to get rid of French Masons."
Wells replied that it was a fact that the only French Grand Lodge recognized in the United States and England was the National Grand Lodge of France. From a strict legal point of view, he could himself be tried for communication with a clandestine Mason. Wells added:
It is also a well known fact that the American Grand Lodges are too much under the influence of the Grand Lodge of England. It is also a fact, over which we have no control, that their Grand Officers are too often masonic politicians, who keep strictly to the letter of the law, and do not comprehend its spirit. It is another well known fact that if a Society such as the P.S. manages to displease these narrow masonic politicians in any jurisdiction and is forbidden there, that Society will be similarly forbidden in all the others at the end of a single year, and not a single American Freemason will be allowed to belong to it.
Some of our officers fall under this threat. If the Society wants to survive, even in a diminished form, we must not risk having such accusations leveled against us, and a condemnation of that kind is certain if the Society remains what it has been.
You will ask, Why did this not happen before? I can only say that this has happened because, in the aftermath of a nasty quarrel that you know about, an attempt was made to destroy us. May I say that for now the quarrel is made up. But the course of events once set in motion cannot be halted.
So the Acting President finds himself driven into a corner. Is he to refuse the demands of several hundred American Masons and let the Society be forbidden, because of his personal opinions? Or is he to save the Society, and, once he has carried out his promise to reorganize it, is he to remove himself from something in which he can no longer believe? We have an American saying that is applicable to the present situation: Between the devil and the deep blue sea.
The quarrel referred to was with a faction headed by Major Brown (not to be confused with the loyal William Moseley Brown who was a major in the army). Peace was made but the repercussions continued.
On 23 May 1955 Cerza wrote in cordial terms to Corneloup saying that since the French Grand Lodges were not regular, their members could not continue to be listed as Fellows or Members of The Philalethes Society. They could of course continue to be paying subscribers. Corneloup's reply was not cordial. He said that since the time he had been made a Fellow in 1937, his Masonic standing had not changed, and his Grand Lodge had only improved. His letter to Cerza continues:
If I am distressed, it is because it is so striking that, among Masons who should be attuned to Anderson's Constitutions and in sympathy with it, there is no understanding of it; and there is likewise no comprehension of the former motto of the Philalethes Society. "There is no religion higher than truth." This makes me better appreciate the privilege of being a Free Mason under the Free Grand Orient of France.
Corneloup concludes his lengthy remarks by claiming the Society failed the high expectations of its founders; that he enjoyed his correspondence with Masons in other countries; and one of the causes of the decline of American Freemasonry is its contamination as a result of degrading flirtations with the Shrine and similar bodies. He closes by calling Dwight L. Smith's Whither are we traveling? "a real cry of alarm from a prophetic observer."
This brings us to the question: Did Lee E. Wells fulfill his promise to leave Freemasonry if the universality (as he envisioned it) that had been a part of its original policy couldn't be maintained? Did action by the United Grand Lodge of England dating back to 1877, followed by numerous other Grand Lodges, cause the Masonic demise of this once dedicated Freemason? From what Wells wrote of his beliefs, this appears to be the action he took.
In 1877 the United Grand Lodge of England adopted a resolution stating: "That the Grand Lodge' whilst always anxious to receive in the most fraternal spirit the Brethren of any Foreign Grand Lodge whose proceedings are conducted according to the Ancient Landmarks of the Order, of which a belief in T.G.A.O.T.U. is the first and most important, cannot recognize as 'true and genuine' Brethren any who have been initiated in Lodges which either deny or ignore that belief."
Let's examine this, because it reflects on the actions of the Executive Board of The Philalethes Society before its revival. It is clear that if the Society is going to survive, its Executive Board must continue to follow the dictates of the Grand Lodges.
Landmarks, and what they are, as far as the Craft is concerned will always be in dispute. Albert Mackey's list has never stood the test of an impartial study. No authoritative list was ever made until Mackey's attempt. The founding fathers wisely left the question unanswered. The closest we can come to determining what these Landmarks may be is by referring to Anderson's Constitutions of 1723.
The first charge is headed: "Concerning GOD and RELIGION." In an attempt at clarity this is quoted in full:
A Mason is oblig'd, by his Tenure, to obey the moral Law; and if he rightly understands 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 the Country or Nation, whatever 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 Honor and Honesty, by Whatever Denomination 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 have remain'd at a perpetual Distance.
Clear?
Not to me it isn't. However it does say that a Mason will not be an Atheist, and that he must subscribe to a sort of non-sectarian religion, but it is not at all explicit. Yet it matters not. On the adoption of Anderson's Constitutions it was agreed that any Grand Lodge, in annual session, has the authority to adopt its own laws.
For nearly a hundred years it seems that Anderson's formulation was thought to provide clear enough direction. But finally in 1815, two years after the union of the "Antients" and "Moderns," the "Landmark" of a belief in God was written into the English Constitution!
Every Grand Lodge has now agreed that a belief in one God, by whatever name He is called, is one prerequisite for Masonic recognition. This is the law those of us who wish to remain recognized Freemasons MUST follow.
According to the late Henry Wilson Coil, FPS, Freemasonry in France has always been peculiar. It was in that country that the early degrees of the now so-called Scottish Rite were invented. The Grand Orient too went its own way. Until 1849 its Constitution contained nothing calling for a belief in God. Yet it was recognized by practically every Grand Lodge in the world! The United Grand Lodge of England was one of the exceptions. Then in 1849 the Grand Orient amended its Constitution by declaring that a belief in God and the immortality of the soul was the basis of Freemasonry!
Coil tells us that the Scottish Rite in Louisiana, in 1867, claimed authority over the Craft degrees. The Grand Orient of France supported this action. This brought down the wrath of many Grand Lodges in the United States. Fuel was added to the conflagration in 1877 when the Grand Orient decided Freemasonry represented "absolute liberty of conscience and the solidarity of Humanity." All references to God were stricken from the rituals; later the lodges were permitted to remove the Bible from their altars.
Why did the Grand Orient take this action? Coil believes it was to "counteract the accusation of the Roman Catholic clergy that Freemasonry was teaching a spurious religion and encroaching upon the functions of the church." The action was instituted by a French Protestant minister. This caused Coil to write: "We have the notable circumstances that two ministers, [Dr. John] Desaguliers and [Dr. James] Anderson, concurred in omitting religious dogma from the Constitutions of 1723, and a third minister set French Masonry back on the same spot."
This represents a classic example of why Freemasonry should never bow to its critics. The opposition by its enemies continued unabated in France. Nothing except the abolition of the Craft will ever satisfy its antagonists greed.
Taking God out of the French Lodges was the problem that faced J. Corneloup of France and the Executive Board of The Philalethes Society in 1936. It was a problem that continued until 1954. At that time the Executive Board, through its new President, Alphonse Cerza, made it clear that members of the Grand Orient of France could not be Members or Fellows of the Society.
Corneloup was bitter. However he did have high praise for Cyrus Field Willard, Silas H. Shepperd, Walter A. Quincke, Lee E. Wells, Leo Fischer, Antonio Gonzalez, all Fellows of the Society, and Townsend Scudder, PGM of New York.
Members of all organizations must agree to be bound by the laws of their institution. If they disagree with these laws they are free to leave. Many have abdicated and formed rival associations. These often have been disasters. Freemasons were and are not excluded.
Few, if any, organizations are without faults, at least in the minds of some of their members. Freemasonry is no exception. But in the latter the good far out-weighs the unfavorable.
There are appendant bodies owing their allegiance to Freemasonry's Grand Lodge system that circumvent the laws of their jurisdictions. This is not as it should be. It can, and does, lead to unnecessary predicaments.
The life of The Philalethes Society depends on the goodwill of the Grand Lodges of the world. Its officers have been conscious of this need; they always will be. The Society has been a unifying link for Freemasonry for more than six decades. May this long continue.
----o----
Lord Edward Herbert of Cherbury
and The Origin of Masonic Ideas:
A Poetic- Historical Analysis
by William H. Sfernter, Jr., MPS
Of all the intellectual currents which have shaped Freemasonry, three are foremost: Hermeticism, Neo-Platonism and Deism.
The principal, modern commentator on Craft symbolism is careful to place the origin of commonplace ritual symbols in the period prior to Grand Lodge, notably the 17th Century. (1) Indeed, there is little doubt that the matrix of ideas within which the dynamic of Masonic symbolization took place was the mid 1600's, a period noted for a high level of poetic allegory and moralistic expression.
In this sense, a pivot for the consideration of Freemasonry's unique symbolic achievement is that point at which moral instruction underwent a seminal transition in English literature: a passage from the external expression accepted as a commonplace in 16th Century moralization toward - and "through" - a similar period some fifty to eighty years later when the enchiridion methodology gave way to a bifurcation into homiletics on the one side and poesis on the other.
While the scholarly task of placing each of the above currents in relationship to the other is incomplete, one figure in the history of ideas is helpful: Lord Edward Herbert of Cherbury.
Herbert lived and worked at the end of the Elizabethan Age and at the beginning of the Caroline (1582-1648). He died before the Puritan triumph, but - belonging to the aristocracy of the era - he was aware of efforts to reorganize and reform learning (the Rosicrucians; Bacon) and of the hardheaded efforts to impose formalism upon the burgeoning sectarianism of the day with the inevitable tensions resulting (William Laud). He was a "bridge" figure in the true sense.
The conventional assessment of Herbert is that of the "Father of English Deism" - and as a "cousin" to the Cambridge Platonists. The substance of this brief paper is to suggest that he is also a crystalline intellect who anticipates the process if not the whole substance of the essential dynamic of symbolisation which made Freemasonry conceivable.
We know enough about the perimeters of this transition in England to segregate its nature from similar developments on the Continent, many of which were abortive in their programatic achievements.
These perimeters can be demarcated roughly as a progression:
1. The Humanistic Incursion
a. Thomas Linacre; Latimer, Lily, Grocyn; John Colet.
b. Thomas Elyot, notably the Boke of Governour.
2. The Anglican Settlement vis-a-vis Puritan Challenge: Richard Hooker vs. Thomas Cartwright.
3. The Suppression of "Renaissance" concepts by the Puritan Revolution.
4. The Restoration.
5. The Emergence of Deism.
While certain political developments affected this transition, notably the death of Henry, Prince of Wales (November, 1612); The Thirty Years War; The Commonwealth; and the Revolution of 1688, what is remarkable about the progression is a certain "hidden" consistency: the endurance of the "Hermetic" throughout the epoch.
Various scholars have pointed to this phenomenon, which achieves unique - if not monumental - expression in the structure of Masonic ideas as it surfaced a century later. (2)
The Hermetic - in all instances - is most noteworthy because of its pragmatic, reformist nature, either in utopian concepts or in epistemology. Yet, for Masonic research purposes, it is not so much the reform of institutions which is decisive, but the usefullness of ideas to create an environment in which a conservative settlement is achieved in order to advance an intellectual agenda, a subtlety which I have attempted to illustrate elsewhere. (3)
Lest one be tempted to over-simplicity, and "Puritan-bashing," it is almost impossible to say that one politico-party was pristine in this matter and another was not. Neither Royalists nor Puritans - with the exception of the latter's iconoclasm - were harbingers of ancient symbols, though both went to excess. As Alex Horne reminds us, (4) both Bunyan and Lee were symbolists par excellence, just as Laud was quasi-fundamentalist in his enforcement of symbolism in popular worship.
But here a temptation must be resisted: it is less important to understand the content of the symbolization process than to grasp its dynamic. Even if we could fathom the relationship between the origin of speculative Freemasonry and Cabbalism, Rosicrucianism of NeoPlatonism (which is doubtful), the truly worthwhile issue is not "what" was transferred into symbolism, but the dynamic of the process. This is why Fludd and Dee are not immediately germaine to the esoteric understanding of Freemasonry. This is also why a much less remote figure is - Herbert of Cherbury (1582-3-1648).
Nowhere is this dynamic more evident than in the poetry of Herbert. By rejecting Biblical Revelation and by embracing conventions (good conduct, worship, avoidance of sin, an after-life for the righteous), Herbert achieves a synthesis which is fundamental to Freemasonry: a universal moral "faith" without need of ecclesiology. (5)
If we minimize the significance of this step - "morality without the need of religious institutions" - an important point is lost.
Freemasonry as we know it is only possible within a context in which a universal ethic prevails. Its singular achievement in western history was to create a body of moral ideas, later expressed in institutional embodiment which transcended the governmental and religious institutions of the day. The first major thinker to point to this "breakthrough" was Edward Herbert of Cherbury.
D. P. Walker rightly points to the hermetic aspect of Herbert's philosophical writings, importantly De religious gentilium. (6) Herbert is not only an heir to Occam in jettisoning excess moral baggage (e.g., dogmatics), he anticipates empiricism because of his influence upon Descartes and possibly Toland.
In a more sensate and palpable way, it is Herbert's poetry, however, more than his philosophy which sets the stage for the process we have come to associate with Masonic symbolism. This is true because Herbert's philosophical ideas - which participate in Neo-Platonism, and which anticipate Deism - express a more intimate connection between "words" and "things" than our modern awareness readily appreciates. He was, poetically at least, a "medieval" poet.
Herbert's "medievalism" is the key to understanding the dynamic of Masonic symbolization. Like Dionysius in De Divinis Nominibus and Thomas Acquinas in De Natura Verbi Intellectus (Summa Theologica, Quaestio 13, Part 1) Herbert approaches "words" as epistemology and metaphysics - not "just" as verbal niceties. In this he was akin to Edmund Spenser and the Elizabethans, notably Philip Sidney.
The best way to understand this is to realize that the use of "words" in Masonic ritual presumes that words are more than "mere" words: they disclose both the essence and the experience of things, and both disclosures have the ground purpose of creating a consciousness of harmony and social peace.
One could say that Herbert - perhaps not alone among the late Elizabethans and Jacobeans longed for the medieval ideal of a universal Christian commonwealth - itself akin to the Masonic vision of world brotherhood - without its necessary 1600's concomitant - political and military subjugation of dissent.
As Freemasonry grew it developed two particular aspects common to Herbert's insights to a refined plane: emphasis on The Word as the end purpose of Masonic initiation; and the use of the Liberal Arts as a symbol or example of how man might know The Word through learning not only the data of creation, but its spiritual underpinnings as well.
Thus when modern Freemasons consider the structure of knowledge as disclosed in the U.S.A. Middle Chamber Lecture (Fellow Craft Degree) through the Seven Liberal Arts, they are hearing a precept which supposes that to understand this knowledge is also to disclose its relationship to a holistic and harmonious universe which points to the "ineffable" Word of God.
To recapitulate, what is being said is that Lord Edward Herbert of Cherbury not only employed the symbolism of Neo- Platonism and anticipated Deism in his poetry - without which modern Masonic ritual would not exist in its present form - but he did so by the application of Hermetic method: the use of knowledge not only for contemplating the glory of God's creation but also for the institution and preservation of harmonious peace.
To put a finer point on this achievement, both Herbert and Masonic ritual presume that the harmonious universal teachings of the right words not only inspire the human will to be "peaceful!," but in their utterance actually "create peacefulness": a medieval ideal rearticulated by the Hermetic tradition. In other words: "to say the word achieves the act."
The foregoing presumes the most basic assumption necessary to explain the very existence of Freemasonry: that it was intended formally or otherwise to embody the encoded survival of a symmetrical, "geometrical," and harmonious vision of universal brotherhood - which in Herbert's time was perceived to be a dying legacy of the medieval commonwealth. Common to the Hermetic tradition Herbert sought to preserve this insight in words of poetry.
There is no substitute for a careful and reflective study of this body of work. But, for the sake of the scope of this paper, it is useful to state the obvious: Herbert employed the language of a lover's affection for his mistress as the metaphor for his affection for what he felt was in danger of being lost - the direct awareness of the moral and spiritual unity of all things.
This idiom is expressed Iyrically in two particular passages: both from the sequence "To His Watch When He Could not Sleep":
To Her Body
Regardful presence! whose fixed Majesty
Darts Admiration on the Gazing Look,
That brings it not: State sits enthroned in thee,
Divulging forth her Laws in the fair Book
Of thy Commandments, which none mistook,
That ever humbly came therein to see.
Their own unworthiness: Oh! how can I
Enough admire that Symmetry, expressed
In new proportions, which cloth give the Ly
To that Arithmetique which hath protest
All numbers to be Hers? thy
Harmony
Comes from the Spheres, and there cloth prove
Strange measures so well graced, as Majesty
Itself, like thee would rest, like thee would move.
Beyond Herbert's language which is directly reminiscent of Masonic vocabulary: "Symmetry, " "proportions, " "Arithmetique ( = geometry)," "Harmony," "Spheres," etc., there is a basic immodality to the image evoked. This is, in essence, as if Herbert were contemplating a Nature which while comely and inspiring is nevertheless impersonal in its beauty: the very essence of the Deistic and Neo-Platonic vision.
The poignancy of this immodal aspect for one as intellectually passionate as Herbert comes to full force when he contemplates the exact passing of his "Love" into a frigid past:
Loves End
Thus ends my Love, but this cloth grieve me most,
That so it ends, but that ends too, this yet
Besides the Wishes, hopes and time I lost,
Troubles my mind awhile, that I am set
Free, worse then deny'd: I can neither boast
Choice or success, as my Case is, nor get
Pardon from my self, that I loved not
A better Mistress, or her worst; this Debt
Only's her due, still, that she be forgot
Ere changed, lest I love none; this done, the taint
Of four Inconstancy is clear'd at least
In me, there only rests but to unpaint
Her from in my mind, that so dispossed
It be a Temple, but without a Saint. (7)
Two aspects of the above - among others - suggest ideas anticipatory of the process of Masonic symbolisation:
The first is of course, the use of the word "Free" to connote an interim ethic once the "Love" is lost. Such "Free"dom suggest nothing so much as existential liberty once old institutions succumb to doubt and the abuse of power, privilege, etc.: the type of Freedom embraced a century later by the philosophs, and our own American Founding Fathers. This may indeed be a proper understanding of the word "Free-mason."
Secondly, the erasure of his "Love's" form in his mind of necessity creates a "Temple, but without a Saint"; an ordered, but impersonal universe wherein man has no course but to fall back upon the inherent order or symmetry within himself.
In sum, Herbert creates an onward flow of symbolism which is directed at the preservation of a mindset he perceived as being lost in his time. This flow is important not only because of Herbert's unique, aristocratic role in affairs of the era, and not only because of the exact nature of the symbols he uses. Rather, it is seminal because it creates a mental program of sustaining "the lost," and of achieving the necessary, innately humanistic response necessary to preserve its foremost insights. All of this is accomplished within the traditional achievement accredited to Herbert's prose writing: the application of NeoPlatonic inspiration and the anticipation of Deism.
In the "pre-History" of Masonic ideas, Lord Edward Herbert of Cherbury is no mean figure.
References
1. Alex Home, Sources of Masonic Symbolism, Trenton, MO: The Missouri Lodge of Research, 1981, pp. 12 ff,
2. Notably Frances Yates.
3. "Freemasonry and the Churches: Reality and Opportunity for the Future," The Philalethes, February, 1988, p. 10-11.
4. Home, p. 73.
5. Cf. Cambridge Platonism, William Ralph Inge, The Platonic Tradition in English Religious Thought, London: Longmans, Green and Company 1926, pp. 40-41 passim.
6. D.P. Walker, The Ancient Theology: Studies in Christian Platonism from the Fifteenth to the Eighteenth Century, 1972, passim.
7. Both poems are printed in The Poems English and Latin of Edward Lord Herbert of Cherbury, ed. G.C. Moore Smith, Oxford at the Clarendon Press, 1923, pps. 5-7.
----o----
by Joseph A. Walkes, Jr., FPS President, Phylaxis Society
Editor's Note:
On July 8, 1989 a unique Masonic meeting was held in Des Moines, Iowa. Joseph A. Walkes, a well-known Prince Hall Mason addressed a meeting of Iowa Research Lodge Number Two. Representatives from both the Grand Lodge of Iowa and The Prince Hall Grand Lodge were in attendance. This is the paper which Brother Walkes presented .
It is indeed a privilege to be invited before Research Lodge No. 2 to make this presentation, which I call our "Two Masonic Powers." As president of the Phylaxis Society, the research arm of Prince Hall Freemasonry, I bring you greetings.
There was a time when such a gathering as this would not have taken place, a rarity indeed, whereby mainstream Freemasonry would invite a member of the Prince Hall Masonic power over for a chat. The Phylaxis Society used to keep track of this type of event but it is happening all across the country today, to the point where we no longer keep tabs on it. It is a renaissance of a sort, a reaching out if you will; an attempt to bring an end to the long nightmare of darkness that has brought shame to American Freemasonry.
Those of you who have read my book Black Square And Compass, will find the events that led up to the formation of the Phylaxis Society, how it grew from the pangs of hostility and hurt to the presentation this year of medals from our counterparts of the Philalethes Society.
Things change and we make adjustments in life as maturing takes place. I wrote in my Prince Hall Masonic Quiz Book which Research Lodge No. 2 published that the most segregated institution in the country was "American Freemasonry, to its shame!" However, today we see sweeping changes being made as our two Masonic Powers come ever closer together and this will hopefully bear good fruit for the craft.
I am not a spokesman for Prince Hall Freemasonry and like most Masonic historians, scholars, writers, I am not without my critics within my own fraternity, because I do have a sharp tongue and a sharp pen. But that is the nature of the beast for those who dwell in Masonic research and Masonic truths.
The ancient Greeks accorded a sincere and due respect to that body of knowledge we now term liberal arts and sciences by honoring nine beautiful female deities with the title of "Muse," a title indicating thoughtful intellectual skills.
Clo, appropriately known as "The Proclaimer," became the muse of history. She never resigned her post throughout the centuries, and she still reigns over those of us who call ourselves historians. She carries a heroic trumpet, with which she proclaims events of the past, and a water clock with which she measures the passage of time.
Her mother, if you can remember, is named Memory. The tempting muse of history has been courted by writers and scholars of Masonic history with only varying degrees of success.
Fidelity to the muse is often painful; history accurately understood and recorded is at best a difficult partner, one whose demands never cease and whose companionship often grates at the truth of life.
But the fidelity is difficult, the terror created when the muse is scorned is far worse, and she wreaks a vengeance upon all individuals and institutions who would belittle or change or ignore her.
She is however a reality and continues to seek knowledge and in our Research Lodges around the world, be they Quatuor Coronati in London, or Iowa Research Lodge No. 2 or Lux E Tenebris Research Chapter of the Phylaxis Society, we come together under the sound of her trumpet to open the eyes of the craft to the pure beauty of Freemasonry.
If it were true that the absence of historical knowledge truly protects, then the only logical course would be to abolish historical investigation. If the absence of historical knowledge protects, then our muse's trumpet sounds a false note. Understanding history is difficult because while historical understanding has the virtue of giving a sense of cohesion to a particular community, it has the view of dividing the community also.
Masonry in America mirrors mainstream America and recorded American history itself has reflected the division of the communities. In other words we do not view history as you do, and you do not view history as we do. Perhaps we bring our cultural baggage with us, but the muse is only interested in historical truths, but man seems not to understand.
For some reason when mainstream America looks at blacks, they first want to identify any one with a suit on as some sort of preacher. I do not come here like a preacher with fire and brimstone, to scream and yell, and jump and pound to make a point. Hopefully, one need not bray like a jackass to make intelligent men understand. I do not necessarily fit that mold because I am a Mormon, or Latter Day Saint if that is of any interest to you, and if you know anything about Mormons, they come with a still voice of reason. Therefore I hope I will be able to open your minds and to give you a glimpse of our thoughts. Those of closed minds may just as well leave, for they are hopeless and lost not only to us, but to American Freemasonry as well. Dr. W.E.B. Du Bois, my mentor, the greatest African-American ever born on these shores, a Prince Hall Freemason, said it best when he wrote:
One is astonished in the study of history at the recurrence of the idea that evil must be forgotten, distorted, skimmed over. We must not remember that Daniel Webster got drunk but only remember that he was a splendid constitutional lawyer. We must forget that George Washington was a slave owner, or that Thomas Jefferson had mulatto children, or that Alexander Hamilton had Negro blood, and simply remember the things we regard as creditable and inspiring. The difficulty, of course, with this philosophy is that history loses its value as an incentive and example; it paints perfect men and noble nations, but it does not tell the truth. Ebony magazine editor, Lerone Bennett, Jr., recorded it correctly when he noted that:
The idea is simple, but the implications are profound and requires a rethinking of the timeline of black America, which began with the black pioneers and not the white founding fathers. The white founding fathers were not the black founding fathers; the white constitutional convention was not the black constitutional convention; the white beginning was not the black beginning. For, as everybody knows, the white fathers defined the white beginning as a black negation. To them, and to many who came after them, America was a white place defined negatively by the absence of blackness. The puritans' celebrated dream of a city on the hill was a dream of a white city. The vision of Patrick Henry, Thomas Jefferson, and George Washington, slaveholders all, was a vision of white."
It means simply that Thomas Jefferson and Thomas Jefferson's slaves lived a different declaration of independence, a different revolution and a different America.
Black America was therefore present at its own creation. It was not only present, it was present and acting - it helped to make itself and we must never lose sight of that fact. And while just last week America celebrated its 213th year as a nation, Prince Hall Freemasonry celebrated its 214th year of existence.
And so this separation is reflected in American Masonic history and while we of the Prince Hall Craft are well aware of mainstream Masonic history and your men of mark, you have very little knowledge of their true anti-masonic nature. Let me explain.
Jerry Marsengill noted in his preface to my book and I quote: "While editing the book, I found myself offended at some of the statements and some of the quotations. I was especially disturbed when Louis Block, one of my Masonic heroes, was quoted as saying, in effect, that Negroes were not mentally or morally qualified to be Freemasons. When I looked up the reference I was even more disturbed; at Block..."
Some years ago I wrote an article for the Phylaxis Magazine which was titled "Regular Freemasonry and the Ku Klux Klan" where I traced the history of Klansman Albert Pike and the role of the supreme council, southern jurisdiction, which wrongly calls itself the mother supreme council of the world, and its involvement with the anti-Black, anti-Catholic, anti-Jewish, anti-American Klan.
Many were shocked by my article and I can remember while doing research for it, I found a book on Pike in the library of congress, and in it the author wrote that it could not be true that Pike had any role in the Klan, yet the facts were there for anyone who wanted to take the time to do the necessary research. And so we have Albert Pike not only buried in Washington, D.C., in the house of the Temple and there is also a statue of him on one of the streets, in this predominately black city, which whites call Washington, and blacks call D. C. and the black kids call Chocolate City.
Our muse of history would surely drop her head in shame and so should Freemasonry. For history demands the truth! In a word Pike comes with blood on his apron!
I was always curious in reading Albert Mackey's Encyclopedia of Freemasonry why he was so opposed to Masonry for blacks, and wanting to get to the bottom of it, I began to track his life and I was later to learn and record in my book Black Square And Compass that during the Civil War, Mackey had to go before black union troops and plead with them to save his city and later witness these black soldiers march through and occupy his home town of Charleston, S.C. and while Dr. Mackey would take on the mantle of Negrophobia; had he been a true follower of the muse he might have learned that with these black union troops a Prince Hall Masonic Lodge was attached. A Lodge that had been meeting within the union lines and obviously had the blessing of their white officers, many who were Freemasons as it is recorded in the history of that black regiment.
Our muse of history demands the truth! The Caucasian Grand Lodge of Massachusetts, which bears responsibility for the separation of our two Masonic powers, claims it was founded in 1733, while all of universal Freemasonry knows that this is not true and the fact that she failed to extend the fraternal hand of friendship to Prince Hall and his African Lodge. Nevertheless, we are here, a Masonic power, older than the United States itself, and we are here to remind all of the falsehoods of the past in what Bro. W.E.B. Du Bois called "the propaganda of history" that is "lies agreed upon;" the gathering up of a vast number of materials and then the selection of those materials which support one's thesis, while discarding others.
Our muse of history demands the truth, or as Bro. Du Bois would write:
As a student of science, I want to be fair, objective and judicial: to let no searing of the memory by intolerable insult and cruelty make me fail to sympathize with human frailties and contradiction, in the eternal paradox of good and evil. But armed and warned by all this, and fortified by long study of the facts, I stand aghast at what American historians have done to this field. Our muse of history demands the truth, and what does this say to you, members of a Research Lodge, to be honest, to take the required time to do proper research, and present your facts as truthfully as you can.
As I read the works of mainstream Masonic writers, published in the Philalethes Magazine and a number of Masonic Lodges of research, I have come to the conclusion that most of the authors do not know what they are talking about, and especially if they are attempting to write about Prince Hall Freemasonry.
As scholars of this Iowa research Lodge, do you recall Melvin M. Johnson's book, The Beginning of Freemasonry in America where he wrote:
Nothing can justify the deliberate concealment of a reliable document or the publication of that which is manifestly fraudulent for the purpose of bolstering up an argument in support of some pet theory which the fraternity is asked to believe.
I mention this because in the recent editions of the California Freemason has been running an article titled Our Separated Brethren Prince Hall Masons: Part I Of The Story Of A Slave Who Became A Mason. The author, a Past Master from New Zealand, describes how Prince Hall was seized in some part of West Africa as a lad between 11 and 14 years of age, brought to New England by a slave trader and sold as a slave.
As a reference this author, who has let his imagination run away with him, gives only one, that is to an article by George Draffen, Past Deputy Grand Master of the Grand Lodge of Scotland entitled Prince Hall Freemasonry.
What our New Zealand author was not aware of was that George Draffen was an honorary fellow of the Phylaxis Society, and the article in question was published simultaneously in the transactions of Quatuor Coronati Lodge 2076 and the Phylaxis Magazine, and that Bro. Draffen made it known that this was only his view, in a word his personal view, and that there was no documentation to back up this view. Yet our New Zealand author made it a point not to mention that fact.
And it is for this reason that I say that mainstream Freemasons should not write about Prince Hall Freemasons. For you bring shame to the muse of history.
Harold Van Buren Voorhis, John Sherman, Edward R. Cusick, Henry Wilson Coil, Sr., Alphonse Cerza, Albert Pike, Albert Mackey and others who are held in high esteem by mainstream American Freemasonry, are held in contempt by Prince Hall Freemasonry, for they know us not!
While they often write about our patron, Prince Hall, and attempt to pass judgement on him, none ever record his words, and if you want to know the measure of a man, read what he writes, read what he says.
June 24, 1797, Prince Hall ends his charge to African Lodge:
Live and act as Masons, that you may die as Masons; let those despisers see, altho' many of us cannot read, yet by our searches and researches into men and things, we have supposed that defect; and if they will let us we shall call ourselves a chartered Lodge of just and lawful Masons; be always ready to give an answer to those that ask you a question; give the right hand of affection and fellowship to whom it so justly belongs; let the color and complexion be what it will, let the nation be what it may, for they are your brethren, and it is your indispensable duty so to do; let them as Masons deny this, and we and the world know what to think of them be they ever so grand; for we know this was Solomon's creed, Solomon's creed did I say, it is the decree of the Almighty, and all Masons have learnt it: Tis plain market language, and plain and true facts need no apologies.
And who can forget in the same charge these moving lines by Prince Hall:
Among these numerous sons and daughters of distress, I shall begin with our friends and brethren; and first, let us see them dragged from their native country by the iron hand of tyranny and oppression, from their dear friends and connections, with weeping eyes and aching hearts, to a strange land and strange people, whose tender mercies are cruel; and there to bear the iron yoke of slavery and cruelty till death as a friend relieve them. Or again from the same charge:
Patience I say, for were we not possessed of a great measure of it you could not bear up under the daily insults you meet with in the streets of Boston; much more on public days of recreation, how are you shamefully abused, and that at such a degree that you may truly be said to carry your lives in your hands, and the arrows of death are flying about your heads; helpless old women have their clothes torn off their backs, even to the exposing of their nakedness, and by whom are these disgraceful and abusive actions committed, not by the men born and bred in Boston, for they are better bred; but by a mob or horde of shameless, low-lived, envious, spiteful persons, some of them not long since, servants in gentlemen's kitchens, scouring knives, tending horses, and driving chaises'. Twas said by a gentleman who saw that filthy behaviour in the common, that in all the places he had been in, he never saw so cruel behaviour in all his life, and that a slave in the West-Indies, on Sunday and Holidays enjoys himself and friends without any molestation. Not only this man, but many in town who hath seen their behaviour to you, and that without any provocation - twenty or thirty cowards all upon one man - have wondered at the patience of blacks; tis not for want of courage in you, for they know that they dare not face you man for man, but in a mob, which we despise, and had rather suffer wrong than to do wrong, to the disturbance of the community and the disgrace of our reputation: for every good citizen cloth honor to the laws of the state where he resides.
Isn't it strange that those who attempt to write about Prince Hall Freemasonry, never, but never, record the words of Prince Hall. I ask you, brethren of this Research Lodge, be honest to the muse of history, do the proper research, and above all, be truthful!
Let me share this thought with you, it is taken from my book Black Square And Compass, Part I of chapter 9, titled the Masonic Philosophy of Samuel W. Clark. Taken from his book The Negro Mason In Equity, written in 1886:
Masons of the world, wheresoever dispersed, the Negro Mason of America stands before you today as a just and upright Mason, and as such demands that you shall try him by the square of virtue, and having tried him and found him just and true, he further demands that you deny him not, but that you receive him and accept him, accord unto him all of the rights that may belong to him. He does not make this demand because he is a Negro, neither does he ask that you do this as a favor, but he demands it because he is a Mason as you are, and because his right to the title of Free and Accepted Mason is equal to yours, no more, no less! And Bro. Clark also wrote:
As Negro Masons, we need expect no recognition from organized white American Masons. I plead for none; I care for none at the sacrifice of honor and dignity. I stand as just, as true, as pure a Freemason as ever trod God's green earth. My title is as perfect as that of the Prince of Wales or the President of the United States, as he who travels with the caravan over the desert or he who dwells on the plains of the far west. Wherever he may be upon the continents of the land or the islands of the sea, if he be a Freemason he is my brother and can not deny me if he would!
In other words render unto Caesar the things which are Caesar's.
Brethren of this Research Lodge, be faithful to the muse of history, do not insult her by being untruthful. Do your homework, do the necessary research into your Masonic subjects, leave no stones unturned in the search for the truth. Do not be like your brethren of the past and tell half truths and falsehoods.
Do not allow your imagination to run away with you, like Mackey and his so-called 25 landmarks.
And should you decide to write about this Masonic power called Prince Hall Freemasonry come to this side of the table to learn the other side of the issue. Come to those Prince Hall Masonic scholars who have eaten well at the table of Masonic research, leave your baggage on the other side of the table, and come and walk in our shoes.
Or the muse of history will look at you with contempt and pity and Prince Hall Freemasonry will pass judgement on you and the Phylaxis Society will tell the world that you know not!
We who are Masonic historians, scholars, writers, have an obligation to the Craft to do our work well.
Let me close with this thought, I am proud to be a Prince Hall Freemason, I am proud to carry the torch that Prince Hall lit before this country was born, I am proud of those millions of brethren who continued the heritage, from that day, through the days of slavery, through the Civil War and all other wars that have been fought by this nation, through the days of darkness, of evil, of hatred, of persecution, of discrimination, of racism, of Masonic separation, and I am here to say to all within the sound of my voice.
I am proud, proud, proud to be a Prince Hall Freemason, and in the words of the Prince Hall credo, I believe in Freemasonry, that corporate adventure in universal brotherhood, despising kinship with no child of the All-Father. I believe in Prince Hall Masonry - a door of benevolence - securely tiled against the unworthy, but open wide to men of good report, whether aryan or hottentot. I believe in Masonic vows - the truths of true men plighted in their better selves.
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Is Our Masonic Ritual Out Of Date For Today's Man?
by Robert G. Davis, MPS
Ritual in America. It's everywhere. And it's habit-forming. In fact, we are so immersed in it that it would take an extraordinary degree of perception even to note its presence. But still it's there, and its efforts are real and have a tremendous impact on how each of us live and act.
Think for a moment about its influence in your life. Most of us follow the same routine every day of getting out of bed, eating breakfast, getting ready for work. We take the same route to our jobs. We wear the same mix of clothing. We eat at the same restaurants. We usually follow a repeated routine in how we spend our leisure hours. We flock to stadiums on Saturday afternoons. We observe military parades, inaugurations.
Our Sunday church services are steeped in ritual. Even our architecture is a response to the ritual patterns by which we live together and how we socialize.
You may perceive it as something different. But it's all ritual. It's any practice or pattern of behavior which we repeat in a prescribed manner.
All ritual is communication. In Freemasonry it becomes a system or collection of ideals and practices which, when repeated time and again, and introduced to our new members in the same prescribed way, establishes a fraternal bond between each of us. Its practice lends a formality and stability to the fraternity. And its uniformity and immutability is evidence of the antiquity and changelessness of our institution. It has even been said that, upon the preservation of our ritual, depends the honor and reputation of our Order.
Certainly, the practice and communication of ritual has been the major Masonic activity of the last one hundred or so years. In Freemasonry, it deals with the relationships a man has to other men, to his institutions, with his God, and with nature. It expresses those fundamental values we attempt to understand and to control in our lifetimes - values that relate both to our social positions and our sense of the Divine.
And the ritual not only says something. It also does things. It correlates our value systems among our members. It interprets for us timeless statements of truth through symbols. It prescribes certain patterns of behavior which tells us how we should live. It establishes associations among certain kinds of contradictions which have common meanings. It directs our passions and intellect toward right, ethical values and to the sound moral principles of our organization. And it has been around pretty much in the same form and in the same language for over 250 years.
It indeed seems the intent of Freemasonry has been to try to formulate a ritual meaningful to all people at all times in all places. But the test of how well that ritual communicates its lessons today largely depends on whether or not its form of expression provides a meaningful experience to those it intends to impress. This raises a couple of interesting questions. Is it true that communication is effective only if it fits our times? Has our ritual become too outdated to meet today's needs? Has our message become blurred because our form of communication is no longer fitting?
Yes, there are some problems with our ritual. For instance, one of the paradoxes we have always had to confront in our Fraternity is how to communicate a single ritual to everyone from twenty-one to ninety-one, learned and unlearned, from diverse socio-economic and religious backgrounds, in a way that is in touch with reality for all of them. Newspapers, radio, and television in America have certainly taught us one thing. In all forms of communication, men seek the things that touch them at their level of development. Some people prefer an intellectual approach to things, others an emotional appeal. Still others prefer some balance. So, it is perhaps an extraordinary hope for us to expect every brother to take to his heart the same ritual in the same way. It is as unreal as to expect every teenager to love classical music.
In our Masonic ceremonies, there is also an inherent danger that we are conveying our liturgy for its own sake. This is notably at risk when our ritualists are not highly sophisticated in the ways of communication. They feel secure in repeating the same rite over and over in exactly the same way. A repetitious rite at its best lifts the heart; at its worst it is an aberration. There is a fine line between discourse and monotony.
Ritual for its own sake is vanity. It communicates little and teaches even less. Ritual for the sake of its participants, on the other hand, reflects a thoughtfulness, a concern for its message, and a true commitment to meaning. But it's a sad truth that it's far more difficult to perform ritual for the sake of its participants. It takes a greatness uncommon to most of us.
It would be less than honest, then, for us to presume that our ritual meets the needs of all personalities within our fraternity. If this were true, our Lodge rooms would always be filled to capacity. We all know that rare indeed is the Lodge which can fill every seat in its hall at every degree conferral or stated communication.
It can be suggested, then, that the "adopted" ritual of Freemasonry is not the only important characteristic which motivates men to hold an interest in our Order. In fact, the ritualistic aspect of our work may not be important but in a very limited sense. It may be serving only those who learn it; i.e., the officers or ritual team of the Lodge.
And as long as our Lodge ritualists choose to impart our ritual as though they exist only from the eyebrows up, we will too often fail to communicate and will merely pass along information. In a Lodge where the adopted Masonic ritual is the only method of communication introduced to our initiates, our newly raised Master Mason's impression of our work may unfortunately be his last.
Having said all this, I now want to reassure you that I do not believe the ritual in use in Oklahoma, at least at the Blue Lodge level, needs to be renovated. Nor do I think we need to create a new one using contemporary language. (There was a need to do this very thing with the ritual of the Ancient and Accepted Scottish Rite in the Orient of Oklahoma - and it has recently been done in a very effective form and to the delight of many).
But the monitorial and esoteric language of the Blue Lodge is a different kind of thing. It renders order and symmetry to the whole Lodge structure, and provides the framework for an ordered and progressive education in our tenets and principles. Further, there is a discipline or prescribed authority to things in our Masonic ritual which adds to its solemnity, and conveys to the candidate our devotion to our established customs in a most effective way. But again, the forms, the ceremonies, and the language of our adopted ritual, when considered alone, may still not be that important to overall member interest, enthusiasm, and retention.
What is important is that we communicate the many and varied elements which encompasses the essence of our ritual in a way that reaches our brethren at their level. We really must take the time to make sure that our candidates truly understand the Masonic principles being imparted. We must convey our lessons, our history, our legacy, symbols, and our heritage in a way that really touches the minds and emotions of our brethren in the here and now.
What is needed today is a well developed and carefully formed Masonic education course undertaken both within and without our Lodges and in a format which relates to today's male. If we honestly want our new Masons to learn and understand the nature of Freemasonry we really must develop and incorporate alternative teaching techniques that will supplement, in a meaningful way, the processing of candidates through our degree mills. We should agree in principle with the Masonic observer who complained, "the nightly grinding out of candidates may make numbers, but it will never make Masons!"
"Well," you say, "Masonic education is the job of the brother who teaches the catechisms"" Indeed - but how many of our instructors are teaching anything more than the "work"? Are they informing the candidate about the various links we can claim to the past? Do they discuss the system of operative Masonry of Medieavel Europe? Does our instructor inform our young initiate where our word "Lodge" comes from? Does he explain the difference between a stonemason and a Freemason?
What about Freemasonry in the eighteenth century? What happened at the Grand Lodge in England in 1717? When did the ritual for the 3d become part of today's system of Masonry? What was important about the union of the "moderns" and "ancients" in 1813?
How did our Masonic degrees come to be? Why do we use initiation as a form of education? Where do we trace our tree of Masonic knowledge in each of the Appendent Bodies? Why do we use symbols? And what do they all mean? Where did they come from? How does Masonry differ from religion? Are those things which are told will be concealed from the initiate ever revealed to him?
And what do we really tell our candidates about the Masonry in our own Grand Jurisdictions? Does he know when and where Freemasonry came to America? Or how it evolved in his State? Has he been furnished a copy of the Constitution and Code of his Grand Lodge? Is he informed about the history of the particular ritual his State has adopted? Does he know from whence it came? Does he understand the duties of the officers of his Lodge, or his Grand Lodge? Is he informed about the Government and Authority of Freemasonry?
Does he learn about its philanthropies? Can he tell his friends specifically what his Lodge or the Bodies Corporate of Masonry support in his area? What can he tell his friends at all about the organization he has just joined?
Brethren, I submit that if these questions and many more like them are not being explained to every brother who knocks at the door of his Lodge at some time during the process of his initiation, passing, and raising, that we really have little reasonable chance to expect him to become intimately connected to our fraternity. If we are not teaching our new brother the many historical, interesting, and fascinating sides of our incredible organization at the time when he is most impressionable and receptive to learn about them, then we are committing a serious breach of faith not becoming to the-ideals to which we are entrusted.
Finally, if we should expect to retain the old forms of our ritual and, at the same time, communicate effectively in a way that fits our times, we should seriously consider incorporating the audio and visual techniques of a modern America to the time tested ideals of the past. We should blend our ritual with twentieth century teaching methods. If we cannot educate and train enough Lodge officers or leaders to provide a meaningful learning experience in at least most Lodges in our Jurisdictions, we can certainly package a very worthwhile Masonic Education Course in the form of videotapes, tape/slide presentations, closed circuit television, or by using the other media tools accessible to almost every community. If Lodges are not so equipped, it would be easy to develop a Masonic Education series of videotapes for home study. Bibliographies of books can be made available for purchase. Lodges can develop libraries and library funds to create an ever expanding local source of Masonic knowledge.
There is much that can be done. There is much that must be done.
If Masons would simply invest the time and resources necessary to become knowledgeable on the fundamental subjects of Freemasonry, and to the extent they can impart this information to each other and to their non-Masonic friends in a conversational way, then we really would be communicating in a manner fitting to our times. Then and only then, will our ritual have meaning to all Freemasons in all places at all times. And that, my brethren, I am sure was its original intent.
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The Big Day: February 23, 1990
For the 31st time in the Hotel Washington The Philalethes Society will hold a lively, give and take, Forum. This is now coupled with an Annual Assembly and Feast. The main ingredient is fellowship. Add the vital Masonic information one takes away and you have a winner. Here's the scoop:
The Event: ASSEMBLY-FEAST-FORUM of the Philalethes Society.
The Place: Hotel Washington (call 800/424-9540 for hotel reservations.
The Date: February 23, 1990.
The Time: 6:00 p.m. Sharp.
The Lecturer: Tom Eggleston, MPS, Grand Secretary, lowa.
The Topic: "Can Freemasonry Adapt to Change?"
The investment: $24 until February 14;* $29 thereafter**
The menu: Mixed green salad; Beef Brochette over rice; Broccoli; Cheesecake "/Strawberry sauce; rolls; coffee - tea - milk, wine or juice for the toasts.
* Checks should be sent for reservations to: The Philalethes Society, Drawer 70, Highland Springs, VA 23075. Numbered tickets (in the form of a postcard will be mailed).
** Tickets at $29 each will be sold in the hotel lobby until noon. Hotel requirements make it mandatory to guarantee the number attending no later than 12:01 p.m. on the 23rd. PLEASE take note of this. Don't consign the President and Executive Secretary to hades if you don't!
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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:
Please permit me to comment on the excellent and thoughtful letters of Robert F. Papas, MPS, and Mark I. Jarvie, MPS, found in your "...full of sound and fury..." column in August. My first reaction was to exclaim "Touche! and Wow!"
First, I'm not about to apologize for what I wrote. I told the truth as I saw (see) it. Neither noted the final item in the column on the same subject in which I quoted a Grand Secretary.
Second, I have absolutely no quarrel with anyone who advocates necessary changes within the framework of Freemasonry. I continue to be disturbed, however, with those who bow to the opponents of Freemasonry (within and without the Craft). Religious and political fanatics are the last individuals people who love freedom should kowtow to.
As to the group of ("thousands of men who have taken the first degree and gone no further") to be asked - that's an excellent suggestion. I tried this 30 years ago, in a small way, when I was Master of my Lodge. The seven men who had received the first or second degree and quit were contacted. Not one of them listed the penalties as a reason for quitting. Ironically (or whatever) six of them completed the degrees before the year was over.
Two years later I did this with my educational division. Most of the 62 Lodges cooperated, but only a few of the men contacted answered our query. Those who did listed "the lack of time" or "too much memory work" as the principal reasons for going no further. Not a single one listed the penalties.
I don't think any member of the Craft living today (including M:W: Dwight L. Smith, FPS) has advocated the need for change as have I. I continue to plead for change, but only within the framework of Freemasonry. By this I mean we must adhere to The Constitutions of the FreeMasons as adopted in 1723. I'll mention a couple of these in a moment.
Brother Jarvie gives me far, far too much credit(?) when he says I'm "a very eloquent. very important. very influential spokesman for the Craft." Let me point out how "influential" I have been.
For almost 40 years I have pleaded with our Lodges and Grand Lodges to adapt the principles of management and put them to work for the Craft. How many have listened?
In 1960 I submitted a resolution in my Grand Lodge to do away with three ballots on a petition for moral fitness. This was accomplished about 25 years later! About the same time I advocated all appendant bodies stop balloting on membership for Master Masons. How many have?
More than 30 years ago I strongly suggested we let men with wooden legs as well as wooden heads petition our Lodges. I felt the day of "the perfect youth" had outlived its usefulness. About 20 years later this became an actuality in my Grand Lodge. I have long believed, and said, Freemasonry should do away with the ballot box completely. I feel more strongly than ever about this. Where has this been followed? And if you think the "penalty" question divides us, tackle this one! Listen to the "sound and fury" after I say - the ballot box is an instrument for cowards to hide behind.
Over the years I have "endeared" myself to the man who dot the i's and cross the t's (and I happen to be a darned good ritualist). You see, I firmly believe it's many of the ritualists who, by bitterly opposing changes, have harmed Freemasonry. They have controlled most of our Grand Lodges, and in many instances still do. There are signs, however, that a goodly number of them now realize there's more to this system than mere ritual.
In researching material on the War Between the States in the '50s I was exposed to varying items about Prince Hall Masonry. This brought into being a paper on the subject. For many reasons I advocated then, and still do, the recognition of this black Masonic organization. To date what jurisdiction has listened?
And I can add to this list of rejections of my suggestions endlessly, thereby proving I ain't the "very eloquent, very important, very influential spokesman for the Craft" that my good Brother Jarvie considers me to be.
Brother Jarvie says I gave the subject of the penalties "totally one-sided coverage" in Seekers of Truth. 'Tis true that I covered the subject with five references in 236 pages (not counting the index and front material). This covered about two total pages. Most of this was in answer to Mr. Whalen's theory on the penalties that the Catholic Bishops adopted as their own verbiage. (And happily Mr. Whalen reads our publication.) What appears on this subject in the book that isn't true?
I'm grateful that Brother Jarvie used "implied assumption" because I learned many years ago to assume anything with caution. He also truthfully notes that "the greatest number of Freemasons are very neutral on the subject." Why? But he goes on to assume a "problem exists." In this case, what problem?
Far from claiming Freemasonry has no problems, I've been trying for 40 some years to prove they are too prevalent. Not the least of these is a lack of Masonic education. I'll continue to claim There's nothing more expensive than ignorance.
Please keep those letters coming.
Allen E. Roberts
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(From the desk of the Executive Secretary)
A Canadian member plans on forming a Chapter in his area. He asked how he could reach Master Masons who might be interested in this venture. We suggested he run an announcement in his Grand Lodge publication. He responded:
Putting an announcement in our local publication is good, however in my opinion few Masons read this publication.
The sad part is each Lodge is assessed for five copies published four times per annum. Like other Secretaries I receive over five copies with my other Grand Lodge correspondence, advise the Lodge the copies are on my desk, after the meeting they are still on my desk! ... When this publication first started I used to Xerox three dozen copies for the Lodge. This proved to be a waste of time and paper.
This however is not the reaction to The Philalethes magazine. Every meeting I attend (and I'm just talking about Craft Lodges) usually two or three per week, those Brothers who receive the magazine rave about it! "S'marvellous;" "full of good stuff;" "very educational;" "how come I never heard of this before?"; etc. The message is spreading.
Of course we appreciate the compliments, but it was the last comment that struck a pungent chord. "How come I never heard of this before?" And it's a cry we hear far, far too often. We are still keeping The Philalethes Society, as one Brother said: "The best kept secret in Freemasonry."
Isn't this a rebuke? Yep. We're not sharing our riches with the thousands of Master Masons who are crying, desperately pleading, for more light in Freemasonry. Every day the officers of the Society receive requests for information about the Craft. Some of the letters are pathetic. Most of the writers of these letters could have found the answers they were seeking within the pages of one of the issues of The Philalethes.
Let's hasten to say that The Philalethes Society is in no way endeavoring to supplant any Grand Lodge. It takes pride in attempting to supplement the educational programs of all Grand Lodges. Unlike some appendant bodies this Society considers itself a servant to the Craft, not its master. Its emblem, found on its masthead, is the Square and Compasses, not some exotic curio worn in labels that's unrecognizable. No it doesn't have a "G" in the center. Neither did the one that was recognized as Freemasonry's exclusive emblem by the U.S. Patent office. The "G" was added by some long-ago jeweler.
Why is The Philalethes, the publication of The Philalethes Society considered excellent? Because for over 60 years it has followed the philosophy and guidelines of its founders. They wanted all sides of all issues concerning the Craft to have a fair hearing. They asked its members and writers to search for truth, fully realizing truth can be an elusive theme.
Why are the magazine's articles well-read and widely quoted? Because the writers come from every section of the country, the world, and every walk of life. Each of us views the world through restricted windows. We are limited, among other things, by our parents, education, religion, associates, and employment. Through the pages of The Philalethes our vision is widened considerably.
We've made it easy to join the fellow ship of The Philalethes Society. We have a beautiful brochure explaining the benefits found within our association, and it has an application. But it's not required to fill one out to join. Send the applicant's name, address and Masonic Lodge (clearly printed or typed) to: The Executive Secretary, P.O. Box 70, Highland Springs, VA 23075, along with a check for $25, U.S. funds. He'll do the rest.
Let's stop being selfish. Let's be Brotherly. Let's share the riches of The Philalethes Society with all Master Masons.
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Still Searching For Truth
One of our members wrote an article. In it he said Charles Riandoy, SGC of the Scottish Rite in France, had been executed by Nazis at the infamous Buchenwald. He relied on a quote by Henri J. A. Laprime of France, as recorded in the official publication of the Grand Lodge of Massachusetts, The Trowel. This was recorded along with other material on page 21 of Seekers of Truth. Our Brother was informed that Riandoy worked for the Scottish Rite after the war and didn't die until January, 1976. We have no reason to believe this latter statement isn't the truth. AER
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HELP THE PHILALETHES SOCIETY GROW
Every member get one New Member!
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What Can We Tell Without Violating Our Obligation ?
by John M. Boersma, MPS
The key sentence appears to be: I was taught to be cautious and it is this very sentence, which often proves all a Mason remembers of the Craft, long after he has ceased to attend Lodge.
This sentence also serves as a perfect excuse to remain or become a "fundamentalist" i.e. a Mason who strictly adheres to thou shall not indent, engrave, delineate etc. etc. This of course re-enforces "secrecy" for the sake of isolationism.
Following is a hypothetical conversation between a "Mason" and his "Mentor. "
Mason: I was taught to be cautious... could you elaborate?
Mentor: The word "Cautious" needs to be explained first. It is here used in the sense of being "Watchful or Alert" when talking about our Order...by: examining probable effects and consequences of such "talking"...with a view of avoiding danger and misfortune.
Mason: You say..."avoiding danger?"
Mentor: Yes: you see...one of the first definitions of danger is "Liability to injury, pain, damage...insecurity." As "Masons" we are concerned with the well-being of others. Take for example the recent "Ed Needham" show...Somebody discovered a skeleton in a Masonic closet..."many" particularly "women" called, in utter outrage and disbelief of such childish and despicable practices and one said: "My father was a Mason, I am shocked and hurt." It takes much more than "just explaining that this skeleton is used to exemplify the symbols of mortality in a manner similar to the hermits of old (and today) who contemplated on a human skull...and who by so doing discovered immortality"... To appreciate the effects of a particular initiation, one has to experience it, firsthand so to speak...
Take another example..."Peter Pan" is balloted for admission into Masonry...and...blackballed...if this type of information "Leaks" out of a Lodge it may well cause pain to his nonmasonic friends, to his relatives etc. It might even cause damage to the Lodge, if one chose to make a legal case out of it. Talking out of a Lodgeroom could cause damage to one's reputation...let's say for example, that the Brethren "vote" on whether or not to use a certain printer, for the Lodge Summons and a debate ensues...names are bandied about, costs are compared, service is discussed...and a lot of confidential information may well be released, all good reasons to be cautious, because:
Negative information may damage one's reputation:
Mason: You stressed...Negative...
Mentor: Indeed….anything pertaining to our Order that through lack of understanding or otherwise may have a negative effect on our Order or on a party outside of our Order should not be discussed.
Mason: What then may I discuss with my wife, family or friends?
Mentor: It follows from the foregoing, that things which reflect favourably on our Order and which are understandable to outsiders may be freely discussed.
Mason: You say understandable?
Mentor: Take for instance our signs, tokens and words or mode of preparation as well as the exact wording of our obligations, our passwords and the peculiar aspects of our knocks. . . these are not items that are understandable by themselves, they derive their very meaning in the context of and during the Ceremony of Initiation. Initiation is a very private ceremony, so why discuss with outsiders, that which, even to the Initiate may take years or even a lifetime to properly decipher.
Mentor: Let me ask you a question: "What did you feel good about during your initiation?"
Suggestion: Have the newly initiated Mason write a report, in Lodge, maybe at the next Committee of General Purposes Meeting,...our lining what He felt good about and also what He felt bad about...a report which will be submitted only to the W. Master and the Chairman of the Mentors Committee, after which it will be destroyed. Assume the above is done and the Mentor here referred to is not the Chairman of the Mentor's Committee.
Mason: You have not seen my written report?
Mentor: No, after your initial discussion with the W. Master and the Chairman of the Mentor's Committee it was destroyed! Remember we too were taught to be cautious and it would have been imprudent to expose your innermost feelings. Meanwhile my question stands...What did you feel good about during your initiation?
Mason: Somehow, one of my first impressions was that the Lodge "Prayed" just for me...in a moving, almost Ancient way. I was also very happy to have somebody guide me...It was strange to be called brother yet I felt honoured. A surprising amount of individual attention was paid to me...all sorts of different Brethren...with different aprons...gave me a lecture or explanation...Finally the Master himself presented me to the Lodge...with "How do you receive our newest Initiated Brother" and...I got an Ovation...Since this is positive, I assume I may tell my wife?
Mentor: Yes, that is correct. By the way, how did you feel about the Darkness?
Mason: I was nervous...was not everyone?
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PLEASE NOTE:
"Freemasonry and the Jews"
In the article "Freemasonry and the Jews," by Sid Kase, he states that M.W. Robert Singer of New York is Jewish. This is in error. M.W. Bob Singer is not of Jewish ancestry and is a member of the Christian Church. Sid also mislabels M.W. Harry Ostrov as Ostner and does not mention M.W. Arthur Markewich both of whom are Jewish. We deeply regret the errors but no offense was intended and none was taken. As Bob Singer stated: "If I had been Jewish, I would certainly be proud of it, but since I am not, let the record be corrected." We thank Bob for setting the record straight.
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by Allen E. Roberts, FPS
"Fear is one of the greatest inhibitors of success," writes Elmer Shumacher for The Wisconsin Masonic Journal. "All people tend to fear the unknown...We must remember that he who tries nothing new will never fail - neither will he progress." He suggests Masonic leaders be receptive to new ideas, weigh them, and if they are feasible make plans to put them into effect. It's no secret that FEAR is the enemy of progress in any organization; Freemasonry is no exception.
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Bureaucracy and bungling Congresses are nothing new we learn from a recent AP report concerning William F. "Buffalo Bill" Cody. He had been awarded the Congressional Medal of Honor for his valiant service as an Indian scout. He had served in this capacity during the nonsensical American Civil War, then again from 1868 to 72. It was in this latter year he led a cavalry charge against a band of Souix Indians. He was awarded the medal for bravery beyond the call of duty. But he was a civilian! An ever botching Congress decreed in 1917 that only military men were eligible for the CMH. And the decree was made retroactive. Cody, who had died on January 10, 1917 (his Masonic birthday) was stripped of the award. In July 1989 the medal was restored to Cody. The famous "Buffalo Bill" became a Master Mason in Platte Valley Lodge No. 32, Nebraska, on January 10, 1871.
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No greater honor can come to any man than to be applauded by his peers. Frank S. Duling, Jr., MPS, Police Chief of Richmond, Virginia, during a retirement dinner in his honor, received high awards from every law enforcement agency in the state. The FBI and Secret Service were among those praising him highly for his 45 years of service to his city, state and country. Thanks to the help of Robert G. Davis, MPS, President of Oklahoma Chapter, I had the privilege of presenting Frank with a document from the Governor of Oklahoma making the Chief "a Territorial Marshal of Oklahoma." He then received the Distinguished Service Medal of The Philalethes Society. Among the many Masonic offices he has held was that of the first President of Virginia Chapter of the Society.
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More signs of the times? The Grand Master presented "Throat Medallions" to four men according to The Pennsylvania Freemason. One "has been responsible for bringing in sixty-one petitions, and his son has brought in thirty petitions." We are informed: "This award is given to those Brethren who have brought twelve or more men into the Fraternity."
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The Phylaxis reminds us how fragile life and freedom can be. It recalled the murder of the leaders of Prince Hall Masonry in Liberia on April 12, 1980. It graphically described the mutilation and death of a Past Grand Master. Other Prince Hall Masons were stripped to the waist, lashed to poles, and shot. The Masonic temple was heavily damaged. It would be eight years before reason prevailed and Prince Hall Masonry could become active in Liberia again. The report concluded: "...though the pain of the past will ever be present, it is our prayer that the banners of Freemasonry will continue forever.
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In an attempt to involve the community with Freemasonry a small Lodge has added a Masonic and Community Library. It hopes to become one of the better Masonic and reference libraries in its county. It will gladly accept Masonic periodicals, books and other items suitable for Freemasons and the general public. All monetary donors receive a beautiful certificate suitable for framing. Their names also appear on a plate attached to a master plaque that will hang in the library for perpituity. These may be sent to: Babcock Lodge No. 322, 1 1/2 S. Holly Ave., Highland Springs, VA 23075.
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A new Masonic publication is on the scene. Louis A. Cashmere, a new MPS, is attempting to develop his interesting newsletter into a national Masonic magazine. He's using the now famous computer software approach: Shareware. If you like it, send a donation; if you don't, ignore it. Interested? Send your name and address to: BLN News, P.O. Box 3163, Ann Arbor, M1 48106.
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Richard H. Curtis, FPS, reports in The Northern Light that the Shrine met in July in annual session in Toronto. He noted the delegates the matter of removing membership in the Shrine from Masonry "was soundly defeated." As he said, this is excellent news. He didn't mention, however, that the Shrine hierarchy tabled a festering sore. A suspended Freemason can appeal to the Imperial Potentate and may be able to remain a Shriner. More later.
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The Northern Light also tells us that the House of the Temple of the Scottish Rite, Southern Jurisdiction, will house J. Edgar Hoover memorabilia. This will be housed in "the J. Edgar Hoover Law Enforcement Room." It's good to know this much maligned Master Mason is still being honored by those who appreciate his 48 years of dedicated service to the United States. It also recognizes the dedication of the members of the Federal Bureau of Investigation.
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Here's a puzzle(?) from The Pennsylvania Freemason. "Take the number of your Lodge and double it; add 5; multiply this number by 50; add your age (no cheating!); add the number of days in the year [365]; subtract 615; The last two figures of the result is your age, and the other numbers are your Lodge number." For me it works out: 322 x 2 = 644 + 5 = 32450 + 71 = 32521 365 = 32886 - 615 = 32271.
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Grand Master Ernie Hazelwood, writing for The New Mexico Freemason is disturbed. It pains him to hear: "If it ain't broke, don't fix it." He believes that Lodges, and Freemasonry in general, should periodically have maintenance checks, just as we do with our cars and appliances. He urges his members to listen to new ideas and give them a try. He says: BE DIFFERENT! DO IT! 'Tis a wonderful idea!
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Freemasonry should have paved the way, but it was the Benevolent and Protective Order of the Elks that did. The Elks have removed the ballot box! No longer will its petitioners be subjected to the tyranny of one man controlling who is accepted or rejected. I am not privy to the rules and regulations of the Elks, but I assume it has a method whereby undesirables will continue to be rejected.
Long have I advocated Freemasonry remove the ballot box an instrument of tyranny - of one-man control. The Master is supreme in his Lodge. When a legitimate objection is made, he can reject a petitioner. Undesirables can still be kept out of Freemasonry. Most important, though, good men won't be stopped by one tyrant. Isn't it worth considering?