Kena Shriners (Hiram's Oasis)
"Helping Kids Defy the Odds"
In the Oasis of Fairfax, Desert of Virginia

The Old Master  by Carl Claudy- 1924

The Ideal Mason

"So you think Brother Parkes is an ideal Mason, do you?" asked the Old

Past Master of the Young Brother. "I like Brother Parkes, but before I

gave assent to your adjective of 'ideal' I'd like to have you define

it."

"What I meant" answered the Younger Brother "was that he is so well

rounded a Mason. He is Brotherly, charitable, loves a good speech and

a good time, and does his Masonic duty as he sees it."

"Oh! Well, if that's being an ideal Mason, Parkes is surely one. But I

can't follow your definition of ideal. For there are so many ideals in

Freemasonry, and it has been given to few...I doubt, really, if it has

been given to any...man to realize them all. Certainly I never knew

one.

"There are so many kinds of Masons! I do not refer now to the various

bodies a brother may join; Chapter, Council, Commandery, Scottish Rite

Lodge,Chapter, Council, Consistory, Shrine, Grotto, Tall Cedars,

Eastern Star; a man may belong to them all and still be just one kind

of Mason.

"When I speak of 'kinds' of Masons I mean 'kinds of ideals'.

"There is the man whose ideal of Masonry is ritual. He believes in the

ritual as the backbone of the fraternity. Not to be letter perfect in

a degree is an actual pain to him; he cares more for the absolute

accuracy of the lessons than the meaning in them. His ideal is a

necessary one, and to him we are indebted for our Schools of

Instruction, for our accuracy in handing down to those who come after

us, the secret work, and to a large extent, for what small

difficulties we put in the way of a candidate, by which he conceives a

regard for the  Order. What is too easily obtained is of small value.

Making a new Mason learn by rote some difficult ritual not only

teaches him the essential lessons, but makes him respect that which he

gets by making it difficult.

"There is a brother with the social ideal of Masonry. To him the Order

is first a benevolent institution, one which dispenses charity,

supports homes, looks after the sick, buries the dead, and,

occasionally, stages a 'ladies night' or a 'free feed' or an

'entertainment'. He is a man who thinks more of the lessons of

brotherly love than the language in which they are taught; as a

ritualist, he uses synonyms all the time, to the great distress of the

ritually-minded Mason. To the social ideal of Masonry and those to

whom it makes its greatest appeal we are indebted for much of the

public approbation of our Order, since in its social contacts it is

seen of the world.

"There are brethren to whom the historical, perhaps I should say the

archeological ideal, is the one of greatest appeal. They are the

learned men; the men who dig in libraries, read the books, who write

the papers on history and antiquity. To them we are indebted for the

real, though not yet fully told story of the Craft. They have taken

from us the old apocryphal tales of the origin of the Order and set

Truth in their places; they have uncovered a far more wonderful story

than those ancient ones which romanticists told. They have given us

the right to venerate our age and vitality; before they came we had

only fables to live by. To them we owe Lodges of Research, histories,

commentaries, the great books of Masonry and much of the

interpretation of our mysteries.

"Then there is the symbolist. His ideal is found in the esoteric

teachings of Freemasonry. He is not content with the bare outline of

the meaning of our symbols found in our lectures-he has dug and delved

and learned, until he has uncovered so great a wealth of

philosophical, religious and fraternal lessons in our symbols as would

amaze the Masons who lived before the symbolist began his work.

"To him we are indebted for such a wealth of beauty as has made the

Craft lovely in the eyes of men who otherwise would find in it only

'another organization.' To him we are indebted for the greatest

reasons for its life, its vitality. For the symbolist has pointed the

way to the inner, spiritual truths of Freemasonry and made it blossoms

like the rose in the hearts of men who seek, they know not what, and

find, that which is too great for them to comprehend.

"These are but other ideals of Freemasonry, my son, but these are

enough to illustrate my point. Brother Parkes follows the social ideal

of Freemasonry, and follows it well. He is a good man, a good Mason,

in every sense of the word. But he is not an 'ideal' Mason. An 'ideal'

Mason would have to live up to, to love, to understand, to practice,

all the ideals of Freemasonry. And I submit, it cannot be done.

"What's your ideal of Freemasonry?" asked the Younger Mason curiously,

as the Old Past Master paused.

"The one from which all the things spring", was the smiling answer. "I

am not possessed of a good enough memory to be a fine ritualist; I

don't have time enough to spare for many of the social activities of

Masonry, I am not learned enough to be historian or antiquary, nor

with enough vision to be an interpreter of symbols for any man but

myself. My ideal is the simple one we try to teach to all, and which,

if we live up to it, encompasses all the rest; the Fatherhood of God,

and the brotherhood of man."

Fraternally,

"Old Tiler Talks" by Carl Claudy -1924

ACTING AS CHAPLAIN

"I was embarrassed in lodge tonight!" announced the New Brother

to the Old Tiler. "I don't think the Master ought to make me feel

that way!"

"That's too bad," answered the Old Tiler, with ready sympathy.

"Did he call you down for something?"

"Oh, no. The Chaplain was absent, and the Master asked me to act

in his place."

"Why should that embarrass you?" asked the Old Tiler, still

sympathetic.

"It embarrassed me horribly to say I wouldn't."

"Oh, you refused?"

"Of course I refused! My embarrassment was bad enough as it was,

but to get up in front of the Altar and offer a prayer! Man, I

couldn't do that!"

"You surprise me!" answered the Old Tiler. "But let that pass.

Who did act as Chaplain?"

"The Master asked the speaker of the evening, some brother I

never saw before. He made a beautiful prayer, too. I heard him

tell the Master he didn't know the prayer in the ritual, but the

Master said that didn't matter, which I thought rather odd."

"Can you remember what the stranger said?" asked the Old Tiler.

"Pretty well, I think," answered the New Brother. "It was not

long. He went to the Altar and kneeled, and then said 'Almighty

Architect of the Universe, we, as Master Masons, standing in a

Masonic Lodge erected to thy glory, humbly petition that Thou

look with favor upon this assembly of Thy children. Open our

hearts that the eternal Masonic truth may find ready entry that

we be enabled to make ourselves square stones, fitting in Thy

sight for the great Temple, eternal in Thy heavens. We ask it in

the name of the All-seeing Eye, Amen."

"That was a pretty prayer," responded the Old Tiler.

"But it wasn't the ritual prayer," objected the New Brother.

"No, nor it wasn't by the appointed Chaplain," retorted the Old

Tiler. "What difference does it make to God whether we pray the

same prayer at every lodge opening? It must be the sincerity and

the thought behind the prayer which count in His sight, not the

words. But in your refusal to act as Chaplain, it seems to me you

put yourself in an unfortunate position. You shave yourself,

don't you?"

"Why, er, yes! What has that got to do with it?"

"Tomorrow morning, when you shave yourself, you'll look in the

mirror and you'll say 'Hello, coward!' and that's not nice, is

it?"

"Do you think I was a coward?" asked the New Brother, wistfully.

"Scared stiff!" smiled the Old Tiler. "So conceited, so filled

with the idea of all your brethren admiring you, you couldn't

bear to forget yourself, lest they falter in their admiration.

Sure, that's cowardly. You ducked a duty because of conceit!"

"Old tiler, you use strong words! It was not conceit. It was

modesty. I didn't think I was able."

"Don't fool yourself! You told me you were embarrassed. Why is a

man embarrassed in public? Because he is afraid he won't do well,

won't make a good appearance, won't succeed, will be ridiculous.

So you refused the pretty compliment the Master paid you, and

refused your brethren the slight service of being their

mouthpiece."

"But I have never prayed in public!"

"Neither has any other man ever prayed in public prior to his

first public prayer!" grinned the Old Tiler. "But please tell me

why a man should be embarrassed before God? We are taught that He

knoweth all things. If we can't conceal anything from Him, He

knows all about you! A man may be ashamed of himself, sorry for

what he is and has been, but embarrassed, in prayer? As for being

embarrassed before you brethren, that's conceited. Almost any man

is a match for an army if he has God with him. The man on his

feet who talks aloud to God has no need to consider men. If men

laugh, shame to them. In all my many years as a Mason, I never

yet saw any man smile or say a word of ridicule at any one's

petition to Deity out loud which touched the hearts of all

present who admired their fearlessness in facing the Great

Architect and saying what was in their hearts. I never heard a

man laugh when a Chaplain, ordained or substitute, made a

petition to Deity. Whether it was the petition in the ritual, or

one which came from the heart, be sure the Great Architect

understood it. As for asking a blessing in the name of the

All-Seeing Eye, what difference does it make to God by what name

we call Him? That is a good Masonic name, sanctified by the

reverent hearts of generations of men and Masons.

"For your own peace of mind, tell your Master you made a mistake

and that you are sorry, and that if he will honor you by giving

you an opportunity to pray for yourself and your brethren, you

will, in the absence of the Chaplain, do your reverent best. And

when you kneel before that Altar you will forget, as all

Chaplains must who mean what they say, that any listen save the

One to whom the prayer is addressed!"

"Old Tiler, I'll try to do it!" cried the New Mason.

"Humph!" grunted the Old Tiler.

Fraternally,

From: George Swick [mailto:geswick@onepointcom.net] The NEW E-mail address IS: jcanard@home.com  jack canard From: Mom greatsitto@impulz.net  edna Smith

Alexander Graham Bell and the Garfield Assassination

[TELECOM Digest Editor's Note: My thanks to www.historybuff.com and

mailto:rbrown@tir.com for this interesting report.  PAT]

By R.J. Brown

Editor-in-Chief

Some people ask me "Why bother to collect old newspapers? If I want

to read dry, boring history, I can just get a history book." My

answer to this is that even the best of history books leave out some

mighty interesting asbpects of historical events. The only way they

can be re-discovered, is through reading original newspapers

published during the time of the event. The assassination of

president James Garfield in 1881 is a prime example of this.

James Garfield was assassinated on July 2, 1881 and lingered until

September 19, 1881 when he died. The problem was that a bullet was

lodged inside his chest. The two methods of treatment at the time

were: (1) If the bullet had penetrated the liver (or other organs)

it would mean certain death without surgery to remove it. (2) If the

bullet hadn't penetrated an organ was wasn't lodged tightly against

an organ at the present time, the chances of recovery were much

better if they delayed the surgery until the president's condition

stabilized. Therefore, finding the exact location of the bullet was

very critical in the president's recovery. X-rays had not been

invented yet so the only way to determine the exact location of the

bullet was to do a manual probe with instruments. If they were to

make continued probes to locate the bullet, it increased the risk of

infection.

As a result of this indecision, a most unique journalistic style

arose.  Newspapers across the United States printed editorial after

editorial making big light of this indecision by the White House

doctors. Soon, lay-people, as well as qualified medical personnel,

jumped in with their opinions. The White House doctors were deluged

with package after package containing such items as special herbs,

teas, home remedies, poultices, as well as patent medicines. A

special area was set up in the White House basement to store all the

items.

In addition, people with medical degrees sent lengthy letters giving

their opinions on what should be done. Many of these letters were

also published in newspapers. Coverage of the debate received so

much attention that discussions from this angle over shadowed the

current medical condition of the president.

One such example of the press taking over the job of finding the

answer as to finding the exact location of the bullet took place one

week after the shooting.  Simon Newcomb of Baltimore was interviewed

by a reporter for the Washington National Intelligencer. Newcomb had

been experimenting with running electricity through wire coils and

the effect metal had when placed near the coils. He had found that

when metal was placed near the coils filled with electricity that a

faint hum could be heard at that point in the coil. The problem was

that the hum was so faint that is was very difficult to hear. He

suggested that he might be able to perfect his invention so that it

could be used on the President but, unfortunately, he though that

the perfection of the apparatus would take too long.

While in Boston, Alexander Graham Bell read the newspaper account

mentioned in the above paragraph of this article. Upon reading this

account, Bell telegraphed Newcomb in Baltimore and offered to assist

him. Further, he suggested that perhaps his own invention of the

telephone was the answer he had been seeking. His telephone

amplified sound made through wire!

Newcomb accepted Bell's offer. Bell immediately went to Baltimore to

work with Newcomb. White House surgeons spent a lot of time at the

Baltimore lab witnessing the experiments. The invention consisted of

two coils of insulated wire, a battery, a circuit breaker, and

Bell's telephone. The ends of the primary coil were connected to a

battery and those of the secondary coil were fastened to posts of

the telephone. When a piece of metal was placed in the spot where

the circuit breaker was, a hum could be heard in the telephone

receiver. As the metal was moved further away, the hum became more

faint. Five inches away was the maximum distance that a hum could

still be heard.

Various methods of testing the apparatus were tried. At first a game

of hide and seek was played. Either Bell or Newcomb would hide an

unspent bullet in their mouth, arm pit, or elsewhere on their body.

The other would pass the wand over the others' body. Meanwhile an

assistant would be listening on the telephone to announce (based on

the hum) where the bullet was and how far away from the tip of the

wand it was.

Next, the experiments included spent bullets and hiding them in bags

of grain, inside sides of beef and so forth. Various adjustments

were made with each test.

As a final test, before using it on the president, they went to the

Old Soldiers Home in Washington, D.C. where they solicited Civil War

veterans and lined them up in open fields. They passed the wand over

each volunteer's body.  As some still had bullets in their body from

doing battle in the war, this provided a very close approximation of

what they hoped their invention would accomplish -- locate a bullet

inside a human body. In each case, the soldiers with bullets still

in them, and where the bullets were, were identified. Now was the

appropriate time to try the invention on the president.

On July 26, Bell, his assistant Tainter, and Newcomb had an

appointment at the White House. In the early evening they made their

first attempt to locate the bullet using their apparatus. There were

also five White House doctors and several aides present for this

experiment. The president looked apprehensive as the wand was passed

over his body. He expressed a fear of being electrocuted. Bell

offered reassurance and tried to explain how the apparatus worked.

None-the- less, Garfield's eyes never left the wand through out the

experiment.

The results of the experiment were inconclusive s there was a faint

hum no matter where the wand was placed on the president's body.

After many attempts, Bell, Newcomb and Tainter left the White House

wonder just where they went wrong.

Meanwhile, the press used this failure as a personal attack on Bell.

The hostility of the rivalry among claimants that they (and not

Bell) were the first ones to invent the telephone was at its peak at

this time. Many lawsuits were already pending in the courts over

this issue. The publicity over Bell using his invention to attempt

to find the bullet in the president's body didn't help matters.

Editorials in newspapers called Bell a "publicity seeker."

Undaunted, Bell returned to the lab with Newcomb and Tainter. They

ran more experiments. It still worked just fine in the lab and at

the Old Soldier's Home.  Bell managed to talk White House doctors

into letting them come back and try again. The last day of July they

went back to the White House to try again. It was the same thing

again -- no matter where they placed the wand on the president's

body, a faint hum could be heard. When they moved the wand away from

the president's body the hum could no longer be heard. All were

stumped. It worked fine on everyone else but the president. Feeling

dejected, they again left the White House. Bell continued back to

Boston and gave up trying to perfect the invention.

A few weeks after their last attempt, President Garfield was moved

to his home in New Jersey and died on September 19, 881.

So what is the answer to why Bell's and Newcomb's invention worked

on everyone except the president? It wasn't the president that was

the problem. The problem was the bed he was in. Coil spring

mattresses had just been invented. In fact, a national campaign

hadn't even been started yet at the time of the assassination. The

White House was one of the few that had the coil spring mattresses

at the time. Very few people had even heard of them. Thus, Bell's

and Newcomb's invention was detecting metal -- unfortunately they

didn't realize that it was the coil springs. If they had moved him

off the bed to the floor or table, their apparatus would have

detected where the bullet was and likely, knowing this, the White

House surgeons could have saved James Garfield's life!

Send mail to mailto:rbrown@tir.com  the author of this article.

                     --------------------

[TELECOM Digest Editor's Note: My thanks to Mr. Brown and History Buff

for this fascinating article I am sharing with you today.  PAT]

From: William J. Baumbach William@Baumbach.com  Subject: And we drink this stuff Date: Thursday, July 01, 1999 12:42 AM Just when you thought you knew everything.... To clean a toilet: Pour a can of Coca-Cola into the toilet bowl. Let the "real thing" sit for one hour, then flush clean. The citric acid in Coke removes stains from vitreous china. To remove rust spots from chrome car bumpers: Rub the bumper with a crumpled-up piece of Reynolds Wrap aluminum foil dipped in Coca-Cola. To clean corrosion from car battery terminals; Pour a can of Coca-Cola over the terminals to bubble away the corrosion. To loosen a rusted bolt; Applying a cloth soaked in Coca-Cola to the rusted bolt for several minutes. To bake a moist ham; Empty a can of Coca-Cola into the baking pan; wrap the ham in aluminum foil, and bake. Thirty minutes before the ham is finished, remove the foil, allowing the drippings to mix with the Coke for a sumptuous brown gravy. To remove grease from clothes; Empty a can of Coke into a load of greasy clothes, add detergent, and run through a regular cycle. The Coca-Cola will help loosen grease stains. It will also clean road haze from your windshield. .. . . AND WE DRINK THIS STUFF!!.

"The Old Past Master"  by Carl H. Claudy- 1924

ATTENDANCE

"There are a lot of Masons in this old lodge tonight" began the Old Past

Master. "See the new faces? Must be most two hundred. Pretty good

attendance, what?"

"But is it a good attendance?" asked the Very New Mason. "Why, there must

be six hundred members on the rolls. Seems a pity they can't all get out to

enjoy this kind of an evening, doesn't it? Seems to me Masonry fails when

she has so many on the rolls who don't come regularly to lodge."

"I don't agree with you!" answered the Old Past Master. "Masonry succeeds

because she gets so many of her members to take an interest! True, she

might...if she were a wizard... so interest every one of her devotees that

all would crowd the lodge room every meeting might. Then, I think, there

would be no use for Masonry, because the millennium would have come. But in

place of being discouraged because only a third or a fourth of our members

attend, I am always highly encouraged because so many do attend.

"You see, my brother, Masons are picked from the general body of men by two

processes, and neither one of them works out for the very best interests of

the Order. The first process is a man's making up his mind he wants to be a

Mason. If we could go to the best men and ask them, we would get a lot

better men than we do, of course. Equally, of course, we would vastly

injure the Order by making it seek the man instead of the man seek its

gentle philosophy. I wouldn't change that unwritten law for anything, but

the fact remains that as the first selection of Masons is made by the

profane, it isn't always for the best interests of the Order.

"The second selective work is done by committee. Now in theory every one

appointed on a committee to examine a member is a sort of cross between a

criminal lawyer, an experienced detective, a minister of the gospel, a

super-perfect man, a well read Mason and an Abraham Lincoln for judgement!

"But as a matter of fact most committeemen are just average men like you

and me, and we do our work on committees in just an average sort of way,

with the result that many a self-selected candidate slips into our ranks

who has no real reason for being there. The theory is that all men become

Masons because of a veneration of our principles. The fact is that a lot

become Masons because their brother is one, or their boss is one, or they

want to wear a pin and be a secret society member, or they hope it will

help them in business.

"They get into the lodge and find it quite different from what they expect.

They learn that they can't pass out business cards, that it doesn't help

them because the boss belongs, and that they don't have to come to lodge to

wear a pin. If they are the kind of men to whom Masonry doesn't appeal

because of her truth, her philosophy, her Light, her aid in living, they

wander away. They become mere dues-payers, and often, stomach Masons, who

come around for the feed or entertainment.

"Don't let it distress you. It takes all sorts of people to make a world

and it would be a very stupid place indeed if we were all alike. There is

room in the world for the man who doesn't care for Masonry. He has his part

to play in the world as well as the man to whom Masonry makes great appeal.

Do not condemn him because he has become a member of the fraternity and

found it not to his liking. At least there is something in his heart which

was not there before.

"And let me tell you something, my brother. There are many, many men who

become Masons, in the sense that they join a lodge and pay dues, although

they never attend, who do good Masonic work. There is Filby, for instance.

Filby has been a member of this lodge twenty years and has never been in

it, to my knowledge, since the day he was raised. I don't know why. I

rather think he was frightened, and showed it, and has been afraid of being

laughed at, now that he knows there was nothing to be frightened about. But

there was never need for money that Filby didn't contribute; there was

never a committee appointed to work on the Masonic Home that Filby didn't

head. There was never any work to be done outside the lodge that Filby

didn't try to help do it. He is a good Mason, even if he doesn't attend lodge.

"And there are lots of young men who join the fraternity and neglect their

lodge in early years, who turn their hearts towards it in later years; boys

who are too fond of girls and dances and good times to spend a moment in

serious thought while they are just in the puppy age, who grow up finally

to become thoughtful men, turning their hearts toward the noble teachings

of this fraternity and becoming most ardent lodge members and attenders.

"Oh, no, my brother, never weep because we have but a portion of our

membership at a meeting. Be glad we have so many; be happy that those who

come, come so regularly and enthusiastically, be proud that there is such a

large number of men content to sit through the same degrees year after year

to learn what they can, let sink deeper the hidden beauties of the story,

absorb a little more of that secret doctrine which lies behind the words of

the ritual.

"Masonry is not for yesterday, for today, for tomorrow alone. She is for

all the ages to come. The Temple Not Build With Hands cannot be built alone

by you and me, nor in a day, nor yet a century. And remember that the stone

rejected by the builder was finally found the most necessary of them all.

Perhaps the man who doesn't come now to lodge may be the most ernest and

powerful Mason of tomorrow. Only the Great Architect knows. Masonry is His

work. Be content to let it be done His way."

Fraternally,

Carl Johnson, 32'

Burlington Masonic Lodge #254

GL of Washington F&AM

A&ASR, Valley of Bellingham

Orient of Washington

"What we have done for ourselves alone dies with us, what we have done for

others and the world remains and is immortal. -Albert Pike

Southern California Research Lodge F&AM

ATTRACTED TO FREEMASONRY

by Michael A. Porada, 32ø, Valley of Tucson

(John Robinson's widow relates how the author fell in love with the

fraternity)

(From March 1997 Niagara-New Orleans Masonic News via The Baton Rouge

Scottish Rite Trestleboard for November 1997)

The fraternity of Freemasonry just a few years ago was blessed to

have attracted the attention of John Robinson, who not only wrote

three books on the craft itself but was also willing to be a

staunch advocate of Masonry. He traveled and spoke for and about

Freemasonry not only to its modem day opponents, but especially to

the nominformed and to the Masonic community.

While John J. Robinson may have departed from his earthly life in

September, 1993, his spirit and message are literally still in our

very midst today! I recently had the opportunity and privilege to

interview his widow, Bernice Robinson, who most graciously agreed

to sit down and discuss John's Masonic Journey through his unique

perspective.

"John's approach to researching Born in Blood (his first book) was

in business research," Bernice said. "He investigated and assembled

a the pertinent facts, then let them lead him to a logical

conclusion, rather than forming a theory, selecting solely the

facts which would support such a theory and ignoring the rest."

His research, started in the early 1980s, led him to conclude that

the Knights Templar had to go underground early in the 14th century

to avoid torture and death. He also concluded that this underground

organization was, some 70 years later, the guiding force behind the

Peasants' Revolt in England. Other independent research into the

mysteries of Masonic origins began to connect with his theory that

had evolved concerning the fate of the Templars-on-the-run. "By

1985, John had decided that he had accrued enough material to

produce a fascinating book," according to Bernice.

Two years later, John Robinson did submit what he thought was a

complete manuscript to the well known Alfred Knopf book publishing

house. "The editor assigned to work with John told him that there

had always been a strong interest in Masonry by the general public,

and to add a section about Freemasonry spanning the period from the

Middle Ages to the present day. John was told that his book would

appeal to a much wider readership if it dealt with Freemasonry in

greater depth. Although it's possible that the editor might have

expected John to uncover harmful facts about the craft, it didn't

work out that way."

Although Knopf was unable to publish the final manuscript, they did

refer John to other publishers who would be in the position to

help. "M. Evans and Company was the first of the publishers John

had been referred to that responded," Bernice recalled. "George

deKay, the President and owner, said that lie had read the

manuscript and was ready to publish it," she added.

In Masonic circles, Born in Blood met with mixed reviews and

reactions from historians and researchers, but gradually John's

theory gained acceptance.

Perhaps most important was the acknowledgment of Allen Roberts,

Executive Secretary of the Philalethes Society. "Early in 1990,

John was awarded the Distinguished Service Medal of the Society for

his service to the cause of Freemasonry in general," Bernice

recalled. "He was touched by this recognition of his work's value-

he and Allen developed a Friendship that was based on mutual

admiration and respect."

After the publication, John Robinson began to receive requests to

speak about his research, his initial engagement at the Scottish

Rite Valley of Cincinnati. "John admitted to being nervous over how

his presentation would be received," Bernice said. Fortunately, his

ability to communicate in a clear, straight forward way met with a

warm and lively response from his audience. When he came home he

was relieved and happy. I had not seen such a sparkle in his eye

for a long time."

The success of his first occasion helped set a general pattern for

future appearances in that John would speak for about 30 minutes

with the remaining time taking questions, so that other ideas could

develop.

In the succeeding two years, John Robinson finished two more books,

Dungeon, Fire and Sword and A Pilgrims Path, while carrying out a

very busy schedule of speaking engagements, both to Masonic forums

and on radio and television. These engagements involved hundreds of

thousands of miles of travel throughout the United States and

Europe.

As he was then not a Mason, he had a very high degree of

credibility when defending Masonry to the various latterday

accusers of the craft. He drew the attention of many talk show

hosts who looked for (and thrived on) controversial subjects.

Bernice accompanied him whenever possible.

"John never knew a stranger," she stated. "He showed the same

respect and friendliness to everyone he met from whatever walk of

life. He was always ready to fit in an extra meeting or impromptu

discussion, and never sought to impress listeners with his

erudition or importance. After a few formal presentations, he was

always delighted to stay around, signing books, and answering

questions and visiting with people. Frequently, he would get to bed

well after midnight only to be up again after a few hours rest to

fit in more unscheduled meetings before it was time to leave. No

matter how tired he was, he found the energy to meet people,

because he sincerely loved what he was doing. As a wife, I enjoyed

seeing him receive a standing ovation, because I felt he deserved

it."

In 1992, John made his decision to affirm his commitment to

Freemasonry. "John petitioned Nova Ceasarea Harmony Lodge No. 2 for

two reasons," Bernice added. "As this is Ohio's oldest lodge, he

was attracted to the historical aspect. hi addition, he had a

personal association, dating back to his childhood, with lodge

member (and Past Master) Cleve Cornelison, which was renewed when

John first established Masonic connections."

John was made an Entered Apprentice November 25, 1992. "It was a

night that gave him deep satisfaction," Bernice related.

Unfortunately, his active life as a Mason was cut short

immediately.

Over the years, John had successfully overcome a number of serious

health problems; so a severe sore throat that was troubling him at

the time he became a Mason seemed nothing more than a mild

infection. However, the day after Thanksgiving, the throat became

very painful. Within 48 hours his blood stream had been invaded by

a strep infection which caused life-threatening blood poisoning. He

waged a month long battle in intensive care, unable to move or

speak very much at all. Bernice recalled, "I think I was the only

person in the entire hospital who believed that John would survive

during the first 72 hours."

In all the years of the existence of the Grand Lodge of Ohio there

had been only two men made Master Masons at sight: President

William Howard Taft and U.S. Senator John Glenn. Brother Robinson,

however, had already received his first degree, so there was no

thought given,to making him a Mason at sight.

Bernice remembers the initial phone call that came from Allen

Roberts, who had just learned that John's life was in danger. "Allen

felt that it would be a shame if this man who had done so much for

Freemasonry were to die without becoming a Master Mason."

Ohio Grand Master H. Ray Evans called an emergent session of the

Grand Lodge and N.C. Harmony Lodge No. 2 at the Shriner's Burn

Institute, across the street from where John lay in intensive care.

On December 3, 1992, the Grand Master conferred upon John the

Fellowcraft and Master Mason degrees.

"Afterward, I had the distinct impression that John had 'turned the

corner,' even though he could only squeeze my hand to show that he

knew what had occurred." On New Year's Eve, he left intensive care

and returned home weeks later.

John Robinson returned to sufficient health to be able to receive

the Scottish Rite degrees in the Valley of Cincinnati in April

1993. Bernice remembered, "He attended the final banquet in a

wheelchair, but the importance of the occasion, and brotherly

support he received gave his spirits a tremendous boost. It was

just what lie needed at that time." Although elected to receive the

3 3 ' of the Ancient Scottish Rite at Cleveland, Ohio, in September

1994, John's decline in health made it necessary to confer this

honor on him in Cincinnati, with newly elected Sovereign Grand

Commander Robert 0. Ralston, 33', and Ohio Scottish Rite Deputy

Alfred E. Rice, 33 0, present on September 3, 1993, just three days

prior to his death.

"Al Rice especially wanted him to receive it and didn't want to

risk any contingency," Bernice said, "The one thing I as a wife who

loved John very much, want to add is that I am deeply honored that

he was chosen to receive the 33' in the Scottish Rite, and that it

was conferred upon him while he was still here."

It was John Robinson's third book, A Pilgrim's Path, which perhaps

can best summarize his research and conclusions on Masonry. The

first half of the book deals with the various condemnations of

Masonry from past to present, and point by point dismantles the

various claims.

"You would really say that the second half of the book suggests

practical methods and ideas for the growth of Freemasonry," she

continued. "John was concerned by the vast numbers of people,

especially young people, who know nothing about Freemasonry. I

believe he still wants to present the wholesome, positive image of

Masonry, to counter the effect of the attacks of the religious

extremists and other negative sources. Through his books, and the

newly formed Masonic Information Center, I feel sure he can help to

assure that."

Asked what reward Freemasonry gave to such an individual as John

Robinson, who through his research and writing found himself

traveling and speaking out for the craft, Bernice Robinson

concluded that "John rarely put his innermost feelings into words,

but I truly believe that Freemasonry gave him an inner serenity

through helping him find his own path to God."

"Old Tiler Talks: by Carl Claudy -1924

BOOK ON THE ALTAR

"I heard the most curious tale," began the New Brother seating

himself beside the Old tiler during refreshment.

"Shoot!" commanded the Old Tiler.

"Friend of mine belongs to a midwest lodge. Seems they elected a

chap to become a member but when he took the degree he stopped

the work to ask for the Koran in place of the Bible on the Altar.

Said he wanted to the holy book of his faith, and the bible

wasn't it!"

"Yes, go on," prompted the Old Tiler. "What did they do?"

"The officers held a pow-wow and the Master finally decided that

as the ritual demanded the 'Holy Bible, Square and Compasses' as

furniture for the lodge, the applicant was wrong and that he'd

have to use the Bible or not take his degree. And the funny part

was that the initiate was satisfied and took his degree with the

Bible on the Altar. I'm glad they have him, and not this lodge."

"Why?"

"Why, a chap who backs down that way can't have very much

 courage; I'd have had more respect for him if he'd insisted and

 if he couldn't have his way, refused to go on with the degree."

"All wrong, brother, all wrong!" commented the Old Tiler. "The

Mohammedan initiate wasn't concerned about himself but about the

lodge. He showed a high degree of Masonic principle in asking for

his own holy book, and a great consideration for the lodge.  This

man isn't a Christian. He doesn't believe in Christ. He believes

in Allah, and Mohammed his prophet. The Bible, to you a holy

book, is to him no more than the Koran is to you. You wouldn't

regard an obligation taken on a dictionary or a cook book or a

Koran as binding, in the same degree that you would one taken on

the Bible."

"That's the way this chap felt. He wanted to take his obligation

so that it would bind his conscience. The Master would not let

him, because he slavishly followed the words of the ritual

instead of the spirit of Masonry.

"Masonry does not limit an applicant to his choice of a name for

a Supreme Being. I can believe in Allah, or Buddha, or Confucius,

or Mithra, or Christ, or Siva, or Brahma, or Jehovah, and be a

good Mason. If I believe in a Great Architect that is all Masonry

demands; my brethren do not care what I name him."

"Then you think this chap isn't really obligated? I must write my

friend and warn him-"

"Softly, softly! Any man with enough reverence for Masonry, in

advance of knowledge of it, to want his own holy book on which to

take an obligation would feel himself morally obligated to keep

his word, whether there was his, another's or no holy book at

all, on the Altar. An oath is not really binding because of the

book beneath you hand. It is the spirit with which you assume an

obligation which makes it binding. The book is but a symbol that

you make your promise in the presence of the God you revere. The

cement of brotherly love which we spread is not material- the

working tools of a Master Mason are not used upon stone but upon

human hearts. Your brother did his best to conform to the spirit

of our usages in asking for the book he had been taught to

revere. Failing in that through no fault of his own, doubtless he

took his obligation with a sincere belief in its sacredness.

Legally he would not be considered to commit perjury if he asked

for his own book and was forced to use another."

"What's the law got to do with it?"

"Just nothing at all, which is the point I make. In England and

America, Canada and South America, Australia, and part of the

Continent, the bible is universally used. In Scottish Rite bodies

you will find many holy books; but let me ask you this; when our

ancient brethren met on hills and in valleys, long before Christ,

did they use the New Testament on their Altars? Of course not;

there was none. You can say that they used the Old Testament and

I can say they used the Talmud and someone else can say they used

none at all, and all of us are right as the other. But they used

a reverence for sacred things.

"If you write you friend, you might tell him that the ritual

which permits a man to name his God as he pleases, but demands

that a book which reveres one particular God be used, is faulty.

The ritual of Masonry is faulty; it was made by man. But the

spirit of Masonry is divine; it comes from men's hearts. If

obligation and books and names of the Deity are matters of the

spirit, every condition is satisfied. If I were Master and an

applicant demanded any one or any six books on which to lay his

hand while he pledges himself to us, I'd get them if they were to

be had, and I'd tell my lodge what a reverent Masonic spirit was

in the man who asked."

"Seems to me you believe in a lot of funny things; how many gods

do you believe in?"

"There is but one," was the Old Tilers answer, "Call Him what you

will. Let me repeat a little bit of verse for you:

'At the Muezzin's call for prayer

The kneeling faithful thronged the square;

Amid a monastery's weeds,

An old Franciscan told his beads,

While on Pushkara's lofty height

A dark priest chanted Brahma's might,

While to the synagogue there came

A Jew, to praise Jehovah's Name.

The One Great God looked down and smiled

And counted each His loving child;

For Turk and Brahmin, monk and Jew

Has reached Him through the gods they knew.'

"If we reach Him in Masonry, it makes little difference by what

sacred name we arrive," finished the Old Tiler, reverently.

"You reached me, anyhow," said the New Brother, shaking hands as

if he meant it.

and and extra:

"Rays of Masonry" by Dewey Wollstein -1953

A NAME AND WHAT IT SUGGESTS

We read of the death of a man, and there among the other details

of his life is found the statement; "He was a Mason." When

reading this detail of a man's life there comes to the Mason a

feeling of understanding, a happy reflection, a knowledge that

one lived who had courageously sought in life Truth and Light.

That a person was a Mason does not create the thought that the

departed had some special virtue that would easily admit him into

Heaven, or that by some mysterious word or token he would have

the power to brush aside natural and spiritual laws. An honest

evaluation of Masonry by Masons is the keynote to an

understanding of why the Institution has existed for centuries

and centuries, and why it always will be the Great Teacher.

Masonry is devoid of fanaticism. It teaches a system of

progressive improvement, being content to see man's noble effort

to become a better man, while wisely declaring that perfection on

earth has never yet been attained.

That Masons fail at times to represent to the world the high

ideals of Masonry is another key to the greatness of the

Institution. There is the true test of the influence of a system

of morality that when a man has lived well, and is called to his

reward, there is written "He was a Mason"; and when one loves,

but not so wisely or well, the world is quick to note the

excellence of a system, for in condemning an individual, it pays

honor to the Institution by saying; "He was a Mason."

Fraternally,

Carl Johnson, 32'

Burlington Masonic Lodge #254  Grand Lodge of Washington

    Thanks to Brother Carl for sending these.

Brothers: Things have been a bit slow for me lately, so I thought I'd

introduce you to a couple of folks I've gotten to know very, very well

in a very short period of time.

Tony and Hilary are the resident sadists at a local Phoenix

physical rehabilitation facility. At the moment, they are taking

unusual pleasure in giving me unusual pain as they find new ways to

rehabilitate some recalcitrant muscles and bones in my right shoulder.

(I have a whole host of other folks working on my legs at the moment.

More later about those sadistic sons....but I digress...)

It seems there is a vicious circle at work here. Because the

shoulder generated a high degree of pain, I chose to favor the other

arm. The less I used the bad arm, the tighter it became, thus

generating greater pain on those few occasions when I did attempt to use

it. The more it hurt, the less I used it. You can see where this is

going.

So now we face the painful task of getting the thing working

again, and Dr. Jykle and Miss Hyde-very nice young people after hours,

I'm sure-are in charge of the task. I participate out of necessity and

for the honor of the thing.

In between bursts of sudden pain, designed to hold my attention,

I think I've discovered a symbolic meaning. I certainly hope so. I

would not want to endure this simply to be able to deal crooked card

games again. (Or play the piano. I couldn't play before, either, but

you never know.)

Call it the Rust Equation. If you don't use something, it

rusts, locks up and becomes hard to manipulate. That applies to tools,

shoulders, organizations and minds.

You're probably seen this at work, yourself. If your lodge

hasn't done degree work in several months or even years, you know what

happens. If you don't pay attention to the Brothers in the line, those

on committees and in other activities, things start to freeze up. It

becomes almost impossible to get the thing moving again.

If you haven't taken time to follow the dictates of Fellowcraft

Degree-self education and improvement-your mind begins to lock up, or at

least become considerably narrower. It's impossible to examine new

ideas when that happens. You just can't get your arms around them, or

your mind, either, for that matter.

We run that risk in Freemasonry, I think. Ours is an ancient

and honorable Craft, with histories, traditions and manners far older

than any Brother. If we would avoid the Rust Equation, we must make all

these things new again.

I'm not suggesting that we change a thing, nor am I espousing

any particular cause or issue. That would require a mind far more

agile than mine. I am suggesting that we must renew our own enthusiasm,

that we must recover our own initial, first-time delight and excitement

in Masonry and the discovery of its beautiful philosophy. As one still

young in our Craft, I discover something new about Masonry nearly each

day. I meet new Brothers, read new books, am challenged by new and

diverse points of view.

For me, the spirit of Freemasonry is a living thing and

it offers me new perspectives to consider each time I confront it. My

mind, if not my shoulder, is active and agile. It is highly unlikely,

I think, that the Great Architect will permit me to observe 50 years in

our Brotherhood. For those Brothers who do celebrate that momentous

occasion, I sincerely hope that their minds remain bright and that they

continue to discover or rediscover something new in our mysteries. I

hope they never allow themselves to lose that great joy of discovery or

take our work together for granted.

I'm not sure which is the most painful-a locked shoulder

or a locked mind. Tony and Hilary are fairly certain they can get my

shoulder moving again. I wonder, however, about the minds of those who

found new ideas too painful to consider and allowed their minds to

close. That must be far more painful, now that I think about it.

Incidentally, every so often, Tony muses that it would

be so much easier just to give my shoulder a shot of WD-40. This

apparently works well for most other old and rusty machinery. I remind

him that I'm not paying for stand-up comedy. He accuses me of being

narrow-minded. What can I say?

Skip Boyer, Paradise Valley #61Phoenix, AZ

The Old Past Master, Understanding

Carl H. Claudy, 33ø

A classic Masonic writing offers insights for every age.

"I have been a Mason for a year now," remarked the Young Brother to

the Old Past Master. "While I find a great deal in Masonry to enjoy

and like the fellows and all that, I am more or less in the dark as to

what good Masonry really is in the world. I don't mean I can't

appreciate its charity or its fellowship, but it seems to me that I

don't get much out of it. I can't really see why it has any function

outside of the relationship we enjoy in the Lodge and the charitable

acts we do.

"I think I could win an argument about you" smiled the Past Master.

"An argument about me?"

"Yes. You say you have been a Master Mason for a year. I think I could

prove to the satisfaction of a jury of your peers, who would not need

to be Master Masons, that while you are a Lodge member in good

standing, you are not a Master Mason.'

"I don't think I quite understand," puzzled the Young Mason. I was

quite surely initiated, passed, and raised. I have my certificate and

my good standing card. I attend Lodge regularly. I do what work I am

assigned. If that isn't being a Master Mason, what is?"

"You have the body but not the spirit," retorted the Old Past Master.

"You eat the husks and disregard the kernel. You know the ritual and

fail to understand its meaning. You carry the documents, but for you

they attest but an empty form. You do not understand the first

underlying principle, which makes Masonry the great force she is. And

yet, in spite of it, you enjoy her blessings, which is one of her

miracles. A man may love and profit by what he does not comprehend."

"I just don't understand you at all. I am sure I am a good Mason."

"No man is a good Mason who thinks the Fraternity has no function

beyond pleasant association in the Lodge and charity.  There are

thousands of Masons who seldom see the inside of a Lodge and,

therefore, miss the fellowship. There are thousands who never need or

support her chanty and so never come in contact with one of its many

features. Yet these may take freely and largely from the treasure

house which is Masonry."

"Masonry my young friend, is an opportunity. It gives a man a chance

to do and to be, among the world of men, something he otherwise could

not attain No man kneels at the altar of Masonry and rises again the

same man. At the altar something is taken from him never to return-his

feelings of living for himself alone. Be he ever so selfish, ever so

self-centered, ever so much an individualist, at the altar he leaves

behind him some of the dross of his purely profane make-up."

"No man kneels at the altar of Masonry and rises the same man because,

in the place where the dross and selfish were, is put a little of the

most Divine spark which men may see. Where was the self-interest is

put an interest in others. Where was the egotism is put love for one's

fellow man. You say that the 'Fraternity has no function' Man, the

Fraternity performs the greatest function of any institution at work

among men in that it provides a common meeting ground where all of

us--be our creed, our social position, our wealth, our ideas, our

station in life what they may-may meet and understand one another."

"What caused the Civil War? Failure of one people to understand

another and an inequality of men which this country could not endure.

What caused the Great War? Class hatred. What is the greatest leveler

of class in the world? Masonry. Where is the only place in which a

capitalist and laborer, socialist and democrat, fundamentalist and

modernist, Jew and Gentile, sophisticated and simple alike meet and

forget their differences In a Masonic Lodge, through the influence of

Masonry. Masonry, which opens her portals to men because they are

men, not because they are wealthy or wise or foolish or great or small

but because they seek the brotherhood which only she can give."

"Masonry has no function? Why, son, the function of charity, great as

it is, is the least of the things Masonry does. The fellowship in the

Lodge, beautiful as it is, is at best not much more than one can get

in any good club, association, or organization. These are the beauties

of Masonry, but they are also beauties of other organizations. The

great fundamental beauty of Masonry is all her own. She, and only she,

stretches a kindly and loving hand around the world, uniting millions

in a bond too strong for breaking. Time has demonstrated that Masonry

is too strong for war, too strong for hate, too strong for jealousy

and fear. The worst of men have used the strongest of means and have

but pushed Masonry to one side for the moment; not all their efforts

have broken her, or ever will!"

"Masonry gives us all a chance to do and to be; to do a little,

however humble the part, in making the world better; to be a little

larger, a little fuller in our lives, a little nearer to the

G.A.O.T.U. And unless a man understands this, believes it, takes it to

his heart, and lives it in his daily life, and strives to show it

forth to others in his every act-unless he live and love and labor in

his Masonry-I say he is no Master Mason; aye, though he belong to all

Rites and carry all cards, though he be hung as a Christmas tree with

jewels and pins, though he be an officer in all Bodies. But the man

who has it in his heart and sees in Masonry the chance to be in

reality what he has sworn he would be, a brother to his fellow Masons,

is a Master Mason though he be raised but tonight, belongs to no body

but his Blue Lodge, and be too poor to buy and wear a single pin."

The Young Brother, looking down, unfastened the emblem from his coat

lapel and handed it to the Old Past Master. "Of course, you are

right" he said, lowly. "Here is my pin. Don't give it back to me

until you think I am worthy to wear it."

The Old Past Master smiled. "I think you would better put it back

now," he answered gently. "None are more fit to wear the Square and

Compasses than those who know themselves unworthy, for they are those

who strive to be real Masons."

III.-. Carl H. Claudy, P.G.M., 33*, wrote the above essay in 1924. One

of America's most noteworthy Masonic authors, Most Worshipful Claudy

was the Executive Secretary of the Masonic Service Association from

1929 to 1957. He was raised in Harmony Lodge No. 17, Washington, D.C.,

in 1908, serving as Master in 1932 and Grand Master of the Grand Lodge

of the District of Columbia in 1943. Before his passing on May 27,

1957, he wrote many "Short Talk Bulletins", essays, and plays, among

them The Lion's Paw, The Master's Book, and The Rose Upon the Altar.

JUNE 1999 Scottish Rite Journal

Preston's PS

When I saw this, I had to send this out.  MW Claudy and my father were

in the same Masters Association in 1932 when I was 5 years old. I knew

Bro. Claudy well as the Secretary of the MSA which was on 10th. Street

at the end of the Arnold Bus line to our home in Arlington.  Dad gave

me all of his books and they will go to my son in time.

If you have read this in the Journal, now you have it in data format

too.

     AN ACCOUNT of a CITY MASON'S VISIT

                  to a

            COUNTRY LODGE

  An old-time story relating the challenging experiences of a big-city

lodge member as he discovers a new meaning of Masonic brotherhood in a

small country lodge

"Where were you last evening, Teddy?"

"Went down to the country."

"Well, you missed the meeting of your life. The Grand Master was here.

We had an orchestra, the lodge room was beautifully decorated with

palms and cut flowers and the banquet that followed was a peach. You

surely missed it, Teddy."

"I attended a meeting of a country lodge that night."

"Wouldn't some of those country Masons open their eyes if they could

see a blow-out like we had last night?"

"Yes, I guess they would, but they made me open my eyes at their

meeting all right. I guess I will have to tell you about that country

lodge meeting:

"In the first place, it was held in the village school house, a two

story brick building erected by this Masonic Lodge and given rent-free

to the county for school purposes all except for the large hall on

the second floor.

"I was told about the meeting the day before and expressed my desire

to attend, and the Master took me down to the butcher shop and told

Chris Johnson, the butcher, what I wanted and requested him to get two

more of the boys and examine me. Chris told me to come back after

supper, and when I did there were exactly nine of the local lodge

members present, and they made a function of the examination and used

up three hours asking me everything from how many wives King Solomon

had to where the Master hung his hat.

"They enjoyed themselves fine and I had a time that still seems like a

bad dream to me. But from the time that examination was over my

standing in that village changed. I was the guest of the town and

treated like a prince.

"Next day the farmers commenced coming in at daylight and at 11

o'clock the back fence of the court house was hitched full of gray

mares, each with a colt at her heels, and the school house steps

and fence were full of farmers in their Sunday clothes, each one

whittling a stick and talking Masonry.

"At noon the real function of the day came in the shape of a dinner

served by the wives of the Masons in the lodge room. I expected a

luncheon, but I found a feast instead! Whole hams, whole turkeys with

the stuffing sticking out and running over the plate, armfuls of

celery, and right in front of me was a whole roasted pig with an apple

in it's mouth, and do you know, that pig really looked like he was

glad he had died to grace so noble a feast.

"Honestly, the tables had to stand cross-legged to keep from falling

down with their load, and when we got up a little child gathered up

over a pint of buttons from under the table. Every night when I

go to sleep I see that pig on the table and a nice old lady that kept

handing me glasses of boiled custard at that feed.

"Well, I won't make you hungry telling you about it. Enough to say

that we ate and talked until 4 o'clock in the afternoon and I never

had such a time in my life. They made me make a speech and I

told all the stories I had heard in the theatres this winter until the

Master said I ought to travel with a show.

"Then the women cleared up the place while we men went out and sat on

the fence and smoked like furnaces.

"At 6 o'clock the lodge was opened and although the Master wore a

slouch hat, and although there was not a dress suit in the room and

although the Senior Warden (who was a farmer) had his favorite fox

hound sitting solemnly beside his chair, I have never seen a more

beautiful opening ceremony or a better rendered degree. It was the

third and when the one candidate had finished the degree and listened

to the lecture I thought the work was over. But I was mistaken. The

Master finished all the work in the ritual and then added something

like this:

"'Jim, you are now a Mason. I fear that it will be many years before

you know what that means. There is not a man in this room, Jim, that

hasn't watched you grow from a little shaver in a calico dress to

manhood. There is not a man in this room who did not watch you all

through school, and although you have thought all through life that

you had no father, I want to tell you now that you had a hundred.

"'Your father belonged to this lodge, Jim was Master of it and

although you can hardly remember him, every man in this room followed

him to his grave and every one of us knows that his life was as

spotless and square as a man's life can be, Jim, and while we don't

know much about heaven, our innermost souls cry out the truthfulness

of the life to come, and we know that somewhere in the great beyond

your father is looking down on you and me this minute and is glad, and

will watch your career as a man and a Mason with renewed confidence

and hope. He and we will watch you from now on, Jim.

"'He knew it when you got into the habit of playing ten-cent limit

with the gang down at the hotel and it hurt him and it hurt us.

"'All your future life, Jim, try to remember that he is looking down

at you, and when there comes up to you a question of right and wrong

to decide, try to think what he would like to have you do, and

remember you now have the honor of this old lodge to sustain now   the

lodge that your father loved and was Master of. Of course you are a

man now, Jim, but when you were a boy, a very little boy, your daddy

used to take you in his arms and pray God that He would guide you in

the path that you have started in tonight and partly for daddy's sake,

Partly for God's sake, partly for the honor of this old lodge, but

mostly for your own sake, Jim, I beg of you never to take a step that

will make us regret what we have done tonight'

"Jim was in tears and I will admit that I was sniffling some myself

when the old man got through. Somehow I had forgotten that he did not

have on a Tuxedo suit, somehow the fact that he had on a slouch hat

instead of a plug, slipped out of my mind, and all I remember and

realize was that he was a true Mason."

 Reprinted from the Illinois Masonic News

   Fraternally and Cordially,

      George S. Robinson, Jr., PM

Truthfulness--Ethics--Morality.  They're important at my house;=20

they should be important at the White House, too.

> I like the thread suggested by Br. Pete Martinez:  How do we get our

> present members to become active once again, or more active, in the

> affairs of the Lodge?

A couple of years ago in Hiram No. 7, the newly elected WM made a vow

that all stated meetings would be no longer than 59 minutes.  It

required more work from the officers and committies to complete their

work before the stated meeting, but attendance rose 30 % all year long

and the turnout for degree work doubled.

Just my 2 cents worth.....

Grady Lee Honeycutt USA

According to these standards some members never will become true Masons.

WHEN IS A MAN A MASON?

The first stanza of the following poem by Rev. Joseph Fort Newton is

incised into the marble of the Iowa Masonic Library in Cedar Rapids,

Iowa.

"When he can look over the rivers, the hills, and the far horizon with a

profound sense of his own littleness in the vast scheme of things, and

yet have faith, hope and courage which is the root of every virtue.

When he knows that down in his heart every man is as noble, as vile, as

divine, as diabolic, and as lonely as himself, and seeks to know, to

forgive, and to love his fellow man.

When he knows how to sympathize with men in their sorrows, yea, even in

their sins, knowing that each man fights a hard fight against many odds.

When he has learned how to make friends and to keep them, and above all

how to keep friends with himself. When he loves flowers, can hunt birds

without a gun, and feels the thrill of an old forgotten joy when he

hears the laughter of a little child.

When he can be happy and high-minded amid the meaner drudgeries of life.

When Star-crowned trees and the glint of sunlight on flowing waters

subdue him like the thought of one much loved and long dead. When no

voice of distress reaches his ears in vain, and no hand seeks his aid

without response.

When he finds good in every faith that helps any man to lay hold of

divine things and sees majestic meanings in life, whatever the name of

that faith may be.

When he can look into a wayside puddle and see something beyond mud, and

into the face of the most forlorn and see something beyond sin.

When he knows how to pray, how to love, and how to hope.

When he has kept faith with himself, with his fellow man, and with his

GOD; in his hand, a sword for evil, in his heart a bit of a song -- glad

to live, but not afraid to die!

Such a man has found the only real Secret of Masonry, and the one which

it is trying to give to the world."

                                  CEMENT

" The trowel is an instrument used by Operative Masons to spread the

cement which unites a building into one common mass or whole."

So says our ritual.  From months of use spreading and smoothing the

cement, the trowel becomes worn and is replaced.  After many years of

labor, the Master workman wearies and lays down his tools either in

retirement or to answer the last roll call.  However, though both the

trowel and the workman have served their purpose and been discarded, the

great cathedral erected to the Supreme Architect of the Universe, the

warehouse dedicated to business, the modest cottage sheltering the

workman and his family, or even the house of confinement established for

the safety of the citizenry continue on down through the years as a

"solid Mass" of architecture due to the strong and stable bond of cement

with which the building material was united.

The cement to which our ritual refers is a mortar consisting of a

combination of several materials.

One of these is a fine, gray powder which from long usage is known by the

trade name cement.  This cement is in reality rock of a certain type,

heated to an extreme temperature or actually burned in a fire until it

loses all its impurities and crumbles into the fine powder we know as

cement.

The second ingredient is sand.  Sand is also rock that has been dislodged

by glaciers or other forces, perhaps as far in the past as the ice age,

tumbled down mountain streams, through falls and rapids and on into

rivers which sweep it to the bays and gulfs and so down to the sea,

tumbling it and washing it until it is ground into the fine particles we

know as sand.

One other material is added to bind together the cement and sand.  This

third material is water, pure unadulterated water, which has long been

the symbol of life, for without it nothing living can exist.

These articles are mixed in the proper proportions forming the mortar

used by the Operative Mason and referred to in our ritual as cement.  The

ingredients must be pure, the cement fresh and dry, and the sand clean

and sharp and the water free from impurities if the structure in which it

is used is to stand through the years as a monument to the workmanship of

the builder.

"But it is used symbolically for the far more noble and glorious

"purpose" of spreading the cement of Brotherly Love and Affection."

Here the educated Brother associates the mortar used in a building with

those truly Masonic virtues, Brotherly Love and Affection.  It seems

quite certain that our Brother realizes that these Masonic attributes

must not merely be word pictures, pleasing to our senses, but that if our

Masonic structure is to endure, the Brotherly Love and Affection which

cements it together must be as solid, sturdy and durable as rock.  As the

rock of which the Operative Mason's cement mortar is composed, it must be

devoid of all impurities as if tested by fire, clean as by the continuous

washing by the waters of life, and joined into one binding and abiding

cement by the life we so willing share with our Brother.

The trowel may be worn and discarded, the Master Mason may have joined

the Celestial Lodge above, but the cement they together have spread lives

on forever and is the cement to which the ritualist refers when he says:

"(the cement) which unites us into one sacred band or society of friends

and brothers--a Temple of living stones, among whom no contention should

ever exist, save that noble contention, or rather emulation, of who can

best work and best agree."

Brethren,

        Last night at church, I heard a story that I trust warrants

recalling for other ears to judge, for the account rendered a riveting

portrayal of a profound conviction and an unyielding faith, enduring and

implacable.  It also might characteristically serve as a purposeful

parable to the vigilant, attentive student.

        It concerned a visit by a clergyman who had been called to the

home of one of his parish members.  A devoted, determined lady of the

congregation, of measured means but always at the forefront of the

faithful had received news that a terminal illness had overtaken her and

that her sojourn on earth was near its conclusion.   Few days remained

to place all of her final wishes in due form.

        It was a business like meeting.  The usual preferences for the

last services to be performed; selection of a favorite hymn, a

particular blue dress she wished to wear, her favorite bible by her

side, and certain other final arrangements.  The good minister assured

the dutiful gentlewoman that those solemnities that she had requested

would be meticulously obeyed and observed.  When she was satisfied with

his considerate willingness to abide by her desires, she asked for yet

another accommodation.  He was ill prepared and bewildered at the

ensuing, final request made by the affable and genteel supplicant who

appeared to have cheerfully embraced and resigned herself to her

ultimate destiny.

        She requested, as a final thought, that she have placed in her

right hand, and it positioned prominently upon her chest, a fork!

        The minister, in disbelief, asked the question in cynicism of

his hearing. It was repeated verbatim, with the following explanation.

She recounted that when the suppers were eaten at church gatherings,

those that she had enjoyed attending so much, that the servers would

come by and simply whisper to the diners to, "keep your fork."  It

admonished them that something really good was yet in store for them.

Further benefits were going to be forthcoming in addition to that which

they had already received.  Something of luscious worth was also to be

enjoyed by them, after the feast.  The meaning became immediately

comprehensible.  She was looking forward with anticipation to a better

life than that she had heretofore experienced.

        On his short, but now melancholy walk to his home, the minister

pondered the unusual request and in a most searching manner.  The sermon

of the rudimentary utensil, the fork, was of unprecedented

enlightenment.  Truth descended with awkward, unwieldy portions.  The

reverend gentleman concluded that this simple lady had exhibited a much

more determined faith than he and other more sophisticated individuals

had manifested.  She knew more about heaven than did he.

        Keep a fork with you wherever you go.  Something good WILL be

found for you to appreciate!

=============================================================

"Old Tiler Talks" by Carl Claudy -1924

COUNTRY LODGE

"It was the funniest thing I ever saw!"

"What was?" asked the Old Tiler of the New Brother.

"That lodge meeting I attended in Hicksville. Listen, and I'll tell you!"

"I'm listening. Anyone who can find a lodge meeting funny deserves to be

listened to!" answered the Old Tiler.

"The lodge room was funny!" began the New Brother. "Lodge rooms ought to

have leather-covered furniture and electric lights, a handsome painting in

the east, an organ- be dignified, like ours. This lodge room was over the

post office. There were two stoves in it. And every now and then the Junior

Deacon put coal on! The Lesser Lights were kerosene lamps, and the Altar

looked like an overgrown soap box! The benches were just chairs, and they

didn't have any lantern or slides- just an old chart to point to in the

lecture.

But it wasn't so much the room, it was the way they did their work. You'd

have thought they were legislating for a world, not just having a lodge

meeting. Such preciseness, such slow walking, such making every move and

sign as if it were a drill team. There wasn't a smile cracked the whole

evening and even at refreshment, there wasn't much talking or laughing. I'm

glad to belong to a lodge where people are human!"

"Yes," answered the Old Tiler, "I expect it is."

"Expect what is?"

"Impossible for a New Brother to understand the work of a country lodge,"

answered the Old Tiler. "What you saw wasn't funny. Listen- it is you who

are funny."

"Me funny? Why, what do..."

"I said for you to listen!" sternly cut in the Old Tiler. "I have never

been to Hicksville, but I have visited in many country lodges and your

description is accurate. But your interpretation is damnable!

"Masonry is beautiful, truthful, philosophical, strives to draw men closer

to God, to make them love their fellow, to be better men. Is that funny?

The more regard men have for outward symbols, the more apt they are to have

regard for what is within. A man who won't clean his face and hands won't

have a clean heart and mind. A man who is slovenly in dress is apt to be

slovenly in his heart. A lodge which reveres the work probably reveres the

meaning behind the work.

"You criticize the Hicksville Lodge because it is too precise. Would that

our own was more so! The officers who have so deep a regard for appearances

can only have learned it through a thoughtful appreciation of what the

appearances stand for.

"You have been taught that it is not the externals but the internals which

mark a man and Mason. What difference can it make whether a lodge seats it

membership on leather benches or chairs, or the floor, or doesn't seat them

at all? Our ancient brethren, so we are taught, met on hills and in

valleys. Think you that they sat on leather benches, or the grass?

"It's good to have a fine hall to meet in. It's a joy to have an organ and

electric lights and a stereopticon to show handsome slides. But all of

these are merely easy ways of teaching the Masonic lesson. Doubtless

Lincoln would have enjoyed electric lights to study by, instead of

firelight. Doubtless he would have learned a little more in the same time

had he had more books and better facilities. But he learned enough to make

him live forever.

"We teach in a handsome hall, with beautiful accessories. If we teach as

well as the poor country lodge with its chairs for benches, its kerosene

lamps for Lesser Lights, its harmonium for organ, its chart for lantern

slides, we can congratulate ourselves. When we look at the little lodge

with its humble equipment, thank the Great Architect that there is so grand

a system of philosophy, with so universal an appeal, as to make men content

to study and practice it, regardless of external conditions.

"I do not know Hicksville Lodge, but it would be an even bet that they

saved up money to get better lodge furniture and spent it to send some sick

brother South or West, or to provide an education for the orphans of some

brother who couldn't do it for his children. In a country lodge you will

get a sandwich and a cup of coffee after the meeting, in place of the

elaborate banquet you may eat in the city; in the country lodge you will

find few dress suits and not often a fine orator, but you will find a

Masonic spirit, a feeling of genuine brotherly regard, which is too often

absent in the larger, richer, city lodge.

"I find nothing 'funny' in the dignity and the seriousness of our country

brethren. I find nothing of humor in poverty, nor anything but sweet

Masonic service in the Junior Deacon putting coal on the fire. Would that

we had a few brethren as serious, to put coal upon our Masonic fires, to

warm us all."

"You've put coals of fire on my head!" answered the New Brother, "I

deserved a kicking and got off with a lecture. I'm going back to Hicksville

Lodge next week and tell them what they taught me through you."

"If you won't expect me to laugh, I'll go with you!" answered the Old

Tiler, but his eyes smiled.

Fraternally,

Carl Johnson, 32'

Burlington Masonic Lodge #254

GL of Washington F&AM

A&ASR, Valley of Bellingham

Orient of Washington

"What we have done for ourselves alone dies with us, what we have done for

others and the world remains and is immortal. -Albert Pike

The Masonic Mailing list of Washington.

http://www.telebyte.com/masons/masons.html

This is from the June 1999 issue of the Philalethes----Think about it!!!

This file is copyright (c) 1999 The Philalethes Society and all rights

including any redistribution rights are reserved by the copyright holder.

Permission to quote from, redistribute or to otherwise use these materials

must be obtained from the copyright holder directly by contacting The

Philalethes, Nelson King, FPS, Editor, 2 Knockbolt Crescent, Agincourt Ontario

Canada, M1S 2P6. Tel: 416-293-8071 Fax: 416-293-8634 or nking@freemasonry.org

or nking@onramp.ca

                     The Decline in Masonic Membership

                     It's not completely our fault.

                          by James W Hogg, MPS

Preface:

This article details the thoughts and perceptions of the author, who grew up

in the 1960's and 1970's, as a member of the baby boom generation. It is not

meant to assert that there is only one way of viewing the events leading up to

the present. Necessarily, some generalizations have been made in presenting

this material. Any good lawyer will acknowledge that, for the most part, there

is an exception to every rule. Where reference is made to a "liberal" view,

this describes a philosophical theory or belief- not a political commentary.

The author has attempted to write in a politically neutral style. "Liberalism"

is known to transcend both of the political parties in our two party system of

politics in the United States. Members of both of these parties hold liberal

beliefs to various extent. There are many different ways to look at things.

The purpose of this article is to provoke serious thinking, brought to your

attention by a member of one group Masonry would like to target for future

membership growth. This article merely advances some of these viewpoints as

perceived by the author. Agenda of social engineers of the 60's Society has

changed dramatically since the heyday of Freemasonry after World War II. These

were the days of unprecedented growth in America's economy, bringing with it

prosperity and a wide variety of well paying jobs. During these years, it was

possible for the average wage earner to raise a family on one income. We were

rebuilding our economy in the wake of the war with many new manufacturing

jobs. Back in those years, America was the innovator and virtually all the

well made products came from the industrialized countries, such as the United

States, Germany, and Great Britain. "Made in the U. S. A." became a mark of

quality. Then came the 1960's. What changed? We had a new liberal focus on the

way things should be for a better future. Along with this came the civil

rights protests in the South, resulting in new laws being passed by the

legislature in Washington guaranteeing civil rights to everyone. This conjures

up images of Dr. Martin Luther King Jr.'s famous "I have a dream" speech. No

longer would segregated schools and racial discrimination in this great land

of ours be tolerated. Now, there were laws on the books to prevent this type

of discrimination against others because of their race. Today, these laws are

also being applied with respect to gender. Recent developments in the law

provide that one cannot discriminate against an individual because she happens

to be a woman. Examples of this are the U. S. armed forces and the B.P.0.

Elks. Today, both must accept women among their ranks. This new outlook was to

have a profound influence on not only Freemasonry, but other fraternal

organizations and private clubs throughout the United States. Results of this

change - tax code, public accommodation laws, disdain for private groups The

social engineers of the 60's saw this as an opportunity to re-mold our society

and change things to dismantle the old ways of doing business. This was the

beginning of a new attitude toward private groups and fraternal organizations.

These groups were seen as hotbeds of racial discrimination and no longer of

use to a civilized society where everyone was supposed to be equal. It was

thought that because these groups selected those with whom they wanted to be

associated with by ballot of the membership, this was tantamount to

discrimination. It was also a well known fact that membership in certain of

these organizations benefitted the members in their business endeavors.

Frequently, business meetings were held within the rooms of private clubs.

Thus, the social engineers asked, "why should members of private clubs be

permitted to use their memberships in these clubs to benefit themselves

financially?" They saw this as the epitome of an "old boy's" network, to which

those who were not white male Caucasians were excluded from participation.

With this general analysis as a base, new laws were promulgated. The result is

the familiar rubric of Internal Revenue tax code regulations concerning what a

tax exempt organization can and cannot do with respect to retaining its tax

exempt status. Also, the public accommodation laws on the federal level came

into being, severely restricting what a private group could do if it wished to

remain private and keep its Constitutional First Amendment right of freedom of

association. To quote from coverage of the General Governor's report contained

in the August/September 1997 issue of Moose Magazine, which is the

international publication of the Loyal Order of Moose: "The Private Policy,

which essentially states that only members of the Loyal Order of Moose and the

Women of the Moose may enjoy full Social Quarters privileges within our

Lodges, was emphasized throughout the General Governor's report [to the 109th

International Convention]. He noted that in the U. S., the Internal Revenue

Service has recently stiffened enforcement and penalties against fraternal and

veterans' organizations that sell merchandise to non- members. 'Sales to

non-members threaten a Lodge's right to privacy and its not-for profit

status,' said [David A.] Chainbers [the out-going General Governor]. 'The rule

is simple; you are either a member or a guest, but you cannot be both.

Non-members cannot make purchases in our Lodges. In other words, non-members

cannot spend one penny.  Moose Magazine, p. 14. [emphasis ill original]. From

all of this, it is very clear that our Federal Government has a complete

disdain for private organizations for many of the reasons outlined above.

                             Case in point.

                        Judge David B. Sentelle.

President Reagan nominated judge Sentelle on February 2, 1987, to be a U. S.

circuit judge for the United States Court of Appeals for the District of

Columbia circuit. judge Sentelle happens to be a prominent Mason from North

Carolina, having been unanimously confirmed by the U. S. Senate on October 16,

1985, to be a U. S. District Court judge for the Western District of North

Carolina. It seems that this time, his membership in the Masonic fraternity

became of issue during the nomination and confirmation process in the Senate.

The issue raised there should be very familiar to everyone by now: invidious

racial discrimination. After a lengthy discourse about what the fraternity

represents, a tally of present and past U. S. Presidents and legislators as

being Masons, and a reference to our own Sovereign Grand Commander advising

that Freemasonry does not discriminate based on race, color or creed, judge

Sentelle was confirmed. Freemasonry was under attack in the United States

Senate of all places! I recommend as required reading the Senate proceeding,

which contains the details of this account. It can be found in the 100th

Congress, First Session, p. S-1 1868 to 11870, which was re- printed in

Transactions, The American Lodge of Research, F &A M., Vol XV, No. 3 - 1983.

                Government being the answer to everything

The liberal view of government also embraced the concept that government was

the answer to everything. No matter what the problem was, it could be solved

by establishing another government agency on the federal level. All we had to

do was give this new agency money to address whatever happened to be the

problem of the day. A perfect solution would be found and implemented by the

agency and all would be well with the world. This attitude began with Franklin

D. Roosevelt's "New Deal" era, later to be refined during Lyndon B. Johnson's

"Great Society". Indeed, government also grew in latter years during George

Bush's administration with tax increases and more government regulation

imposed on the people. It was not until the late 60's where we finally

achieved deficit spending on the federal level on a recurring basis. The

belief was, and still is today, that we can spend and tax our way out of all

the problems facing us. High taxes are necessary to maintain a large and

strong central government. This Is one reason why it takes two incomes to

accomplish today what one income could do in the 1950's. The general public is

generally thought to have insufficient knowledge to know what is best for

them. Thus, the need for a large and strong central government. After all,

someone needs to protect the people from themselves. Vietnam era protests,

anti-establishment views The protest movement surrounding the Vietnam War

added fire to this new liberal view of government. The post World War II baby

boomers growing up in the 50's and 60's did not want to fight in this

unpopular war in Southeast Asia. Many asked: just what was the U. S. really

doing there in the first place? These young people saw those running our

country as the establishment and they wanted change. Many saw versions of

socialism as the answer to all of our, problems. Not coincidentally, the

belief was that private groups and clubs, such as Freemasonry, were part of

the establishment. In the eyes of these baby boomers, this was considered bad.

We had a big central government now to take care of all our needs. Private

groups and clubs were no longer considered relevant in this newly

re-engineered society. Another thing that did not set well with these baby

boomers was the way in which our returning Vietnam Veterans were generally

treated by our society. They were openly criticized and, for the most part,

not welcomed back after serving in the armed forces. This was quite a stark

contrast from the welcome that awaited those returning from military service

after World War 11. It is interesting to note that today, many of these baby

boomers are now running our country. It is no small wonder that they feel the

way they do about private organizations such as ours!

              The Re-engineering of our Educational system.

Concerning perceptions gained by our youth regarding fraternal organizations,

there is one other dynamic that comes into play and that concerns how our

children have been educated in the recent past. The social engineers also were

able to influence our institutions of higher learning, convincing educators

that the new liberal view of government was good for the country and would

vastly improve the standard of living for everyone - particularly those who

were poor or disadvantaged. The siren call was irresistible. Who could

possibly be against helping the poor and enhancing educational and

occupational opportunities for the disadvantaged? Opposing these ideals would

be un-American! Thus, we instituted a socially responsible curriculum in

America's schools and colleges. Those of us who grew up under this new system

were taught all about the evils of race discrimination and how the government

was there to help us, doing many great things for the people. We were also

taught that collective bargaining was good for America and that, generally,

big business was greedy and had no interest in its workers' well being. We

were also taught that the Keynesian theory of economics was the universal and

accepted way of studying business and economic cycles in America. Let us not

forget the concept of new math - also a product of the 60's. None of our

educational materials ever mentioned Freemasonry, the Moose, Elks, the

American Legion, V. F. W., or the many other worthy organizations in existence

at the time. Only one time do I recall a passing reference to the Grange and

its relationship to farming being mentioned in connection with a social

studies course I had in grade school. None of the schools I attended ever had

any programs where groups such as these ever conducted a program or

presentation for the students. I had never heard of Freemasonry until I was a

junior in high school and then I happened upon it only because I was a stamp

collector. To make matters worse, I could find nothing in my high school or

university libraries that would tell me what Freemasonry was! (Note: I grew up

in the Northeast.) This raises an interesting question: How can fraternal

organizations encourage people to join them if prospective members have no

clue as to what a fraternal organization does and has to offer? Put another

way, people will not enter a store unless they perceive that there is

something within that store which they can obtain to fulfill a need. Remember,

however, that one major reason for this lack of available information was that

private groups were seen as being part of what was wrong with America!

                    Change in corporate culture and

                     financial rewards to employees.

The gradual shift in the moral perception of society is reflected in the new

corporate culture in existence today. In the years that my father pursued his

career, loyalty and hard work were usually rewarded by promotions and the

ability to climb the corporate ladder to success. This made career planning

relatively easy. Also, many companies shared their profits with the employees

because, after all, they were the ones who made the wheels turn generating

corporate earnings. When the company did well, so did the workers. Profit

sharing today, generally, is now relegated to the top corporate executives and

the shareholders of a corporation. When the workers do get profit sharing, it

is not as generous as the way it was in the old days. A case in point is this:

A neighbor who lived across the street from me while I was growing up received

a profit sharing' bonus in the early 1950's amounting to $30,000 from her

employer. (Note: that is $30,000 in early 1950's dollars. Think about what

that would be worth today.) At the time, she was an executive secretary for a

mining firm that mined Molybdenum, a mineral used in the steel making process.

The company she worked for was a predecessor to another company, which is

known today as Amerax. She informed me that everyone in the firm received

bonuses like this that particular year, according to position and years of

service. When she received her bonus, she was called into the President's

office, made to feel comfortable, and told that the firm was grateful for her

services as an employee. It was at that time she was handed the envelope

containing the $30,000 check. In the years following, the bonuses were

smaller, more typically amounting to anywhere from one half to 100% of her

salary for the previous year. The story nowadays is different. While profit

sharing does exist today, it rarely reaches heights such as in this example

just described. There are, of course, exceptions - such as securities firms on

Wall Street after an extraordinarily successful bull market year. As for wages

in general, it should be noted that the relationship between a top executive's

pay and the average worker's pay today continues to grow in disproportionate

ways. This is a matter of public record. just pick up a proxy statement for

almost any public corporation and this fact becomes very evident.

                   Loyalty generally goes unrewarded,

                      employment security suffers.

Today, we are in an era of mergers and acquisitions, resulting in a constant

re-engineering of a company's reason for existence. This generally means that

downsizing for competitiveness is in order. This includes layoffs to make way

for productivity advances through the use of technology and automation.

Loyalty is generally no longer a part of the equation. An employee's loyalty

to company A is meaningless when company B steps in and acquires company A.

There is no longer employment security, especially after a merger has taken

place or when an economic recession grips the economy. This is evidenced by

the sheer number of workers who job hop regularly. The economic fortunes of a

company are more tenuous today as well. For example, look at the Hudson Foods

scare, where E.Coli bacteria was found in meat processed by this firm. This

resulted in an expensive recall of processed meat, ultimately resulting in the

company being sold to another corporation. One can only wonder if the owners

of Hudson Foods received a fair price for their company! Consider also the

number of jobs that were lost after Wells Fargo Corporation acquired First

Interstate Bank Corp. and the former began downsizing the product of the two

combined organizations. These are just two of many examples one could cite.

                    Civility in business is lacking.

Civility in competition between business existed in the 60's when I was

growing up. Rarely did one see a business deprecating its competition in

advertisements during that era. Today, one hears it on a daily basis. A case

in point is the current burger war between McDonald's and Burger King. The

tatter introduced a burger that is very similar to one marketed by McDonald's

and has been advertising that "the Big King is better than the Big Mac because

it's bigger and more tasty." Back then, this was just not done. The competitor

was simply referred to as "brand X"

                       Freemasonry in prospective.

As Masons, we are all aware of what Freemasonry represents and what it

teaches. I need not reiterate them here. Our ceremonies are beautiful and the

lessons taught in them are great. There is no doubt about this. However, look

at modern life today. We have experienced a decline in civility, increase in

crime, and a general lack of concern for others. Would this condition exist

today if our fraternity were as powerful and influential as it was years ago?

That, unfortunately, is a question that none of us can really answer. We would

all hope that the answer is a resounding "no." We must all attempt to find a

way to make Freemasonry relevant and applicable to our fellow man in today's

society. Failure to do this will mean Freemasonry's eventual extinction in

future years.

                      Masonic Renewal Success is a

                       journey, not a destination

A lot has changed in the United States in the last 40 years. Unfortunately, we

in the Masonic Fraternity were not paying attention to these changes over

those many years. One of the great things we have established in the

fraternity, which is long overdue, is a Masonic Renewal Plan. We are

attempting to define Freemasonry as it applies to society today. No longer is

it possible for us to continue doing things as they have been done in the

past. Today, we must identify benefits that we can confer on our new members,

find new ways to satisfy their needs for associating with their fellow men,