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

Hiram's Oasis has written permission to include these as long as the copyright is included at the beginning of the text

Contents of the Philalethes, August 1999 issue

75 President's Comer

by Robert G. Davis, FPS

76 From the Editor's Desk

by Nelson King, FPS

Letters to the Editor

77 In Memoriam M.S. "Mick" Enabnit, FPS

78 John Hunt Morgan Three Years To Greenville - Partl

by Joseph E. Bennett, FPS

83 Masonic Theology

by E. Scoff Ryan

84 Candidate Proficiency

by Donald W Monson, MPS

87 Reflections From Here

by Skip Boyer, MPS

88 Problems? "What Problems"

by John J. Murchison

89 Destructive Diversions

by George Peter, MPS

90 Report to the Dreamer.

by Eugene L. Hobgood, FPS

90 The New Men's Movements Reinventing The Wheel - Part I

by Paul Rich, MPS/Guillermo De Los Reyes

94 The Middle Chamber

by Harold C. "Pete " Peterson, MPS

95 As It Was - It Still Is!

by Dwight L. Smith, FPS

96 Through Masonic Windows

by Kenneth D, Roberts, FPS

ON THE COVER

General John Hunt Morgan had an illustrious military career in the American Civil War. Bro. Joseph Bennett, FPS looks at the life of one of the south's prominent leaders who rose from the ranks to command a group of raiders that caused the north grief during the conflict. Our thanks to Bro. Bennett for the story and cover for this issue.

The President's Corner

by Robert G. Davis FPS

Ritual.

It's everywhere. And it's habit-forming.

In fact we are so immersed in it that it would take an extraordinary degree of perception even to note its presence. But it's there, and has a real impact on how each of us live and act.

Think about its influence in your life. We follow the same routines every day- get up at the same time, we prepare for the day in the same way, we eat the same thing for breakfast, take the same route to our jobs. We wear the same mix of clothing, eat at the same restaurants, repeat the same evening routines. Our social and religious organizations are steeped in ritual. Even our architecture is a response to the ritual patterns by which we live together and how we socialize. You may perceive it as something different. But it's all ritual.

And all ritual is communication. In Freemasonry, it becomes a system or collection of ideals and practices which, when repeated time and again, and introduced to our new members in the same prescribed way, establishes a fraternal bond between each of us.

Certainly, the communication of ritual has been the major Masonic activity of the past two hundred or so years. In Masonry, it deals with the relationships man has to other men, to his institutions, with his God, and with nature. It expresses those fundamental values we attempt to understand and control in our lifetimes.

And ritual not only says something. It also does things. It correlates our value systems, interprets for us timeless statements of truth; it prescribes patterns of behavior which tell us how we should live. It establishes associations among certain kinds of contradictions which have common meanings. It directs our passions and intellect toward right, ethical values and sound moral principles.

It indeed seems the intent of Freemasonry has been to formulate a ritual meaningful to all people at all times in all places.

But the test of how well it communicates its lessons today largely depends on whether or not its form of expression provides a meaningful experience to those it intends to impress. In all forms of communication, men seek the things that touch them at their level of development. Perhaps it is an extraordinary hope for us to expect every brother to take to his heart the same ritual in the same way. It is as unreal as to expect a teenager to love classical music.

In our Masonic ceremonies, there is also an inherent danger that we are conveying our liturgy for its own sake. Many of our ritualists feel secure in repeating the same rite over and over in exactly the same way. A repetitious rite at its best lifts the heart; at its worst it is an aberration. There is a fine line between discourse and monotony.

And ritual for its own sake is vanity. It communicates little and teaches less. Ritual for the sake of its participants, on the other hand, reflects thoughtfulness, a concern for its message, and a true commitment to meaning.

It would be less than honest for us to presume that our ritual meets the needs of all our personalities. If it did, our lodge rooms would be filled to capacity. It can be suggested, then, that the adopted ritual of Freemasonry is not the only important characteristic which motivates men to hold an interest in our Order. In fact, beyond rendering order and symmetry to our lodge structure and giving us a framework for an ordered and progressive education in our tenets and principles, it may not be that important to overall member interest.

What is important is that we communicate it in a way that reaches our brethren at their level. We really must take the time to make sure our candidates fully understand the principles being imparted. Our task is to convey our lessons, our history, our legacy, our symbols and our values in a way that really touches the minds and emotions of our brethren in the here and now.

That may require a very different Masonic education program than that to which we have been accustomed. Perhaps it is time to begin employing methods which relate to today's male. That will be engaging work! And it is far more than processing men through a degree mill.

If we, as Masons, would simply invest the time and resources necessary to become knowledgeable on the fundamental subjects of Freemasonry, and then impart this information to others in the conversations of our lives, then we really would be communicating in a manner fitting to our times. And if all of us could do that, then our ritual would have meaning to all Freemasons in all places at all times.

And that, my brethren, I am sure was its original intent.

From the Editor's' Desk

Edward L King. MPS of Maine has developed an Anti-anti-Masonic Web Site at http/www.masonicinfo.com here he has broken down the anti-Masons into four main groups.

1. Religious Intolerants 2. Conspiracy Theorists 3. Hate Groups 4. Self-Servers

Here you will find out about the anti-Masons such as Ken Mitchell the Internet poster with over 60 aliases, Mike Restivo, VOMIT, Acacia Press, Tony Brown, Ephesians [aka Larry Kunk], Duane, Washum, Skip Sampson, Greg Lambert, Chick Publications, Bible Defense, The Cutting Edge, Texe Marrs, Jim Shaw, Jerry Newport, David Icke, Bill Schnoebelen, Cathy Bums, Pat Robertson and a host of other extremists. You read of the antiMason's tactics, and how to combat the myriad of lies and mis-conceptions that those anti-Masons preach.

000

Did you know that many Freemasons from all over the world meet everyday on the air at 10:30 eastern time on the Freemasonry Fellowship Network on 20 meters frequency 14,328 from Moriday to Friday) The net Control is Brother Lee Karinger in Sarasota, Florida. So if you are a Ham Operator please drop in and say hello.

000

The Grand Lodge of Kansas is to be congratulated on their Masonic Book Program. Through this program the local Lodge purchases a set of good Masonic books [see below] for only $160.00. The Lodge then presents these books to their local Library. The Books are:

A Comprehensive View of Freemasonry, by Coil

The Great Teachings of Masonry, by Haywood

The Grand and Its Symbols, by Roberts

Masonic Philanthropies, by Morris

A Pilgrim's Path, by Robinson

Is It True What They Say About Freemasonry, by deHoyas & Morris

Black Square and Compass, by Walkes

Freemasonty in American History. By Roberts

The Builders, by Newton

Revolutionary Brotherhood, by Bullock

000

Freemasonry Today a new full color publication styled as "The Magazine for everyone interested in Freemasonry" is now available from England. For more details on this Magazine, write to:,

Freemasonry Today 87 Guildhall Street Bury, St Edmunds Suffolk, England IP33 1PU

Letters the Editor

Dear Editor:

At last we are starting to get articles ("It's not completely our fault") and letters (Errol Feldman) decrying the promotion of membership "numbers" vs. quality. Br. Feldman is right. We seem only interested in the dollars new members can bring rather than their potential commitment to the craft. The practice of "one day" candidates contributes to our decline in quality members. There is much going on in the world competing for the attention of candidates. We have experienced lean times before and survived and I'm sure we will survive again. Lees accentuate the positive and try to put an end to all the doom and gloom thinking. Masonry still survives the lapse of time, the ruthless hands of ignorance and the devastations of war and I believe it will survive a temporary decline in numbers. I'll take a small lodge with a few dedicated masons anytime over a large number of "joiners". Summed up nicely on p.66 "As It Was - It Still Is". Keep up the good work with the magazine!!!!

Lawrence V. Robinson, Jr. MPS

000

Dear Editor:

I have been a member and officer of our local chapter of The Philalethes Society for quite a few years. The Philalethes always contains much thought-provoking material which helps to satisfy my intellectual curiosity. The June 1999 issue includes several essays that suggest ways to revive morality and spirituality - especially in our public schools.

I don't know where these Masons attended schools, but their experiences certainly are not representative of public schools familiar to me. I'm 73. and my education began at home with parents (my father was a Mason a mother was an officer in the Eastern Star) who instilled in me a value based on striving for academic excellence, a sense of justice, tolerance, honesty, truthfulness, and fair play, and those virtues taught in Freemasonry, My public school teachers complemented parental instruction, and understood well that the most effective instruction is the example set by the teachers. Prayer and Bible-reading was done in a perfunctory manner without comment as required by state was neither effective nor generated respect for religion.

My first year as a public high school teacher was an eye-opener. The students were herded into assemblies where local fundamentalist preachers exhorted the students to come to the front of the room and "give their lives to Christ." Those who demurred were ridiculed and ostracized as "non-believers." This is what brought about the U. S. Supreme Court decisions in later years. Those who wish to bring back prayer and Bible-reading in public schools ignore the teachings of Jesus, i.e. public display of prayer and ritual is not true spiritual behavior. Anyone may pray silently at any time without showing off his religiosity. Notice that the critics of the Supreme Court decisions in 1962 usually violate the Commandment about bearing false witness (lying) They claim the Court "took God out of the schools, "and forbade prayer and Bible-reading. The Court did nothing of the kind. It made unlawful the daily ritual of unified group prayer and Bible-reading as a compulsory exercise. This part of the decision you never hear. The Court urged schools to teach comparative religion, and to use the Bible in literature classes to illustrate how humankind throughout the ages have sought a relationship with God or a Supreme Being. The conservative Christians opposed this vigorously because it would reveal to students other religious beliefs.

Home and the church are where religious values ought to be taught. Yes, the public schools should stress values much as Freemasons experience in receiving their degrees.

One essayist had a lengthy piece in which he found "liberalism" to be the culprit in our breakdown of morality. Liberalism has become the scapegoat for all our societal ills. Does the essayist realize that our Founding Fathers,

many of them Masons, were exemplary "classic liberals"? I wish the critics of "liberalism" would learn that what they don't like is not liberalism, but is democracy and permissiveness run amok. Liberalism opposes the all-powerful state and the resulting loss of liberty. If you want to read a document of classical liberalism, I suggest reading the principles of Scottish Rite Freemasonry. The Bill of Rights including the First Amendment, also, is a statement of liberalism.

I retired from teaching when I reached 65. One of greatest joys I experience is seeing so many of my former students become Masons, and serve in the East as well as in regional appointments by the Grand Lodge.

John W. W. Loose, MPS

In Memoriam

M. S. "Mick" Enabnit, FPS March 10, 1915 -May 19, 1999

Bro. Enabnit, was born in Swaledale, Iowa and was the ninth child of Christ and Anna Enabnit. His father moved around the central Iowa area and finally settled in'Des Moines. After graduation, Mick met and married Helen L Kimes.

jobs were scarce and the search led them to Seattle, Washington, where their daughter Joyce was born, and later to Chicago, Illinios, where Mick worked with his older brother Merlin as an artist. In order to distinguish his paintings, he signed them as "Illiom." During this period, he created paintings used by Orange Crush, several wine companies, and calendar pin-ups. A son, Phil was born in 1941.

Knowing he was going to be inducted into the service, Mick moved his family back to Des Moines to be near relatives. After returning from the service, the family purchase a home on 8th St. Place. He taught illustration and design at Cummming's Academy of Art on Polk Boulevard. Several of his students became well-known art directors for some of the major companies in the area.

In the early 1940s Midwest Advertising Service came into being. Over the years Mick's firm produced and published magazines for various organizations including- The Iowa Auto Dealers, Iowa Chapter of The Academy of Family Physicians, the Za-Ga-Zig Shrine, the Iowa Cattlemen's Association, the Philalethes Society, Iowa Chapter American Institute of Architects, the Iowa State Fair, the Printing Industry of Missouri & Kansas, the Iowa-South Dakota Assn. of High Twelve Clubs and most recently High Twelve International whose offices are located in St. Louis, Missouri. Later, during the middle 70s his son Phil joined the firm. Numerous awards for "Best Publication" and design awards have been won by the firm over the years.

When Jerry Marsengill, FPS became editor of 'Me Philalethes," Mick and son Phil, were approached to design and publish the magazine. From its beginning as a black plus one color journal, the publication evolved into its present format. Ibis was accomplished through the fbrward progressive thinking of the officers, along with Brother Jerrys persistance.

Before Mick's illness, he designed covers for the society's magazine, was the editor of the IowaSouth Dakota High Twelve Magazine and Managing Editor of 'Me High Twelvian" for High Twelve International.

He was a fifty-year member of Capital Lodge No. 110 A.F. & A.M., a member of the Des Moines Scottish Rite Bodies, Za-Ga-Zig Shrine and Des Moines High Twelve Club No. 4, where he served as president in 1983.

He was made a "Fellow" of the Philalethes Society in 1998. Mick was also listed in "Who's Who in the Midwest" and belonged to the Art Directors'Guild of America.

Reflecting on his artistic talents, he was self-taught, learned piano, and during the 1950s, played Saturday nights with a band called the "Rhythm Ramblers" at the VFW Hall, then located at East Ist and Locust Streets in Des Moines. In addition he also joined the Troubadours of Za-Ga-Zig Shrine Temple and was a charter member of the Za-Ga-Zig Diplomats' car unit in the Shrine. He was a member of Westminister Presbyterian Church.

Bro. Enabit died at Methodist Hospital on May 19,1999 of complications from pulmonary fibrosis. He is survived by his wife Helen, two children, Joyce O'Mara of Arlington Heights, Illinois and Phil of Des Moines, a sister, Gladys Wilkie of Kanawha, Iowa, five grandchildren, and fbur great-grandchildren.

We Will Cherish His Memory

77

John Hunt Morgan

Three Years To Greeneville

By Joseph E. Bennett, FPS-Part I

The rank and file of our public school children are not taught, nor are aware, of the dimensions of the great struggle history knows as the American Civil War. It raged from 1861 to 1865, during the bloodiest years in our history. The struggle claimed an entire generation of our young men, to whom it must have seemed at times to be the Armageddon prophesied in the Bible. The war demanded military service from roughly ten per cent of a population which at the 1860 census tallied 31,443,321.

The schism which tore our society apart was so vast that it has never healed completely. During the conflict, over two and a half million Union soldiers battled approximately one quarter of that number fighting for the "Lost Cause" of the Confederacy. Totally outnumbered numerically, and overwhelmed economically, the South did enjoy some compensations. The Confederate Army was staffed with the cream of the trained officer corps formerly holding commissions in the United States Army. Among the advantages in the border states were their legendary guerrilla leaders - the partisan raiders.

Four of those fabled southern commanders galloped across the pages of Civil War history like the Horsemen of the Apocalypse. Certainly that was the image they projected among the Union sympathizers where they rode. Prominent among those immortal names from long ago were Generals J. B. Stuart and Nathan Bedford Forrest, Colonel John Singleton Mosby, and General John Hunt Morgan. In this profile, we focus on the illustrious Morgan, a southern cavalier who did not survive the war.

The Morgan clan were among the scions of antebellum aristocracy in

Kentucky and Alabama. They had impeccable credentials stemming from the earliest days of the nation. James Morgan, their common ancestor, arrived in the Massachusetts Colony in 1636. One of his descendants, Luther Morgan, migrated to Huntsville, Alabama, hoping to establish a prosperous business near the therapeutic sulfur springs south of the town. He was the grandfather of John Hunt Morgan. By 1806, Luther's mercantile and cotton trade at Huntsville was flourishing. He expanded in 1815, and took his sons into the business, one of whom was Calvin, John's father. None of the Morgan clan could foresee the decline of the economic boom generated by the catastrophic tailspin in the cotton market.

By 1819, Calvin was operating an apothecary in Huntsville and courting the beautiful 17-year-old Henrietta Hunt of Lexington. She was the daughter of John Wesley Hunt, a pillar of wealth and society in Lexington, Kentucky, and a stiff, unbending aristocrat Henrietta, albeit pretty and popular, was molded of the same steel as her

powerful father. Many were convinced that the personable and popular Calvin Morgan had attained his crowning achievement when the elder Hunt found Calvin qualified to marry his daughter. Henrietta would become dominant partner in the marriage. Their vows were consummated

dual ceremony at Christ Episcopal Church in Lexington on September 24, 1823. Calvin's twin brother, Alexander, took America Higgins as a bride a same time.

John Hunt Morgan was born to Henrietta and Calvin on June 1, 1825, their first child. Calvin Morgan continued his financial struggle in Huntsville until John Wesley Hunt stepped in to resolve all the money problems, and protect his daughter from any possible hardship. Hunt informed Calvin that he was to manage one of his farms in Lexington. Calvin submitted without a murmur. He loaded Henrietta and the four children in two wagons, along with their household goods, and set out for Lexington. John, five years old at the time, was followed by Calvin, and infant twins, Catherine and Ann. They were provided a large home on a 300 acre farm on Creek Road, on the outskirts of Lexington. The community always assumed Calvin owned farm, and he enjoyed all the social amenities accorded a prosperous land owner. However, the deed remained the name of John Wesley Hunt, Calvin was paid a manager's salary.

John grew to be a strong, athletic preferring hunting and sports to academic pursuits. Otherwise, his younger years were uneventful. A cholera epidemic took the twin sisters in 1833, but the arrival of six more Morgan children at regular intervals assuaged Henrietta's grief after a while. The siblings born at Lexington included another Catherine, Charlton, Richard, Henrietta, Thomas, and the baby, Francis Key, born in 1845.

Calvin began to deteriorate physically, and by 1838, was chronically ill. He was held in high esteem in Lexington society greeted by one and all as "Colonel Morgan", thanks to a title emanating from a militia rank held years earlier. Calvin died in 1854, with little disruption in the family's financial status. Henrietta had inherited much of John Wesley Hunt's estate when he demised in 1849.

John Hunt Morgan was 17 when he was enrolled at prestigious Transylvania University in 1842. He was not distinguished by his scholastic achievements, although he did join the Adelphi Society, a literary organization at the university. John adapted quite readily to the social life at college, becoming something of a prankster, and occasionally engaged in a little brawling. He had a pathological aversion to public speaking, and never spoke from the lectern of the Adelphi Society. In 1844, young Morgan managed to become involved in a duel with another student, William L Blanchard. The faceoff on "the field of honor" resulted in little physical damage to either contestant, and the college handled disciplinary action. In John's case, as the aggressor, he was suspended for the balance of the academic year. He stomped away and never returned.

His education over, Morgan applied for a commission in the U.S. Marine Corps in September, 1845. Although well recommended, few openings existed, and the appointment was not forthcoming. Determined to be involved in some sort of military activity, John enlisted as a private in Company K of a local volunteer cavalry unit at Lexington. They were mobilized on June 4, 1846, and Morgan's company marched off to the Mexican War. The mustering-in formality took place in Louisville, where John was elected a second lieutenant. Almost immediately, he was elevated to first lieutenant~ second in command of the 78-man unit. His Uncle Alexander Morgan, in a burst of patriotism, enlisted as a private in the same company.

Before leaving Kentucky. John Hunt Morgan received his Masonic degrees in a military lodge. The Grand Master's elocution and report at the annual communication of the Grand Lodge of Kentucky on August 11, 1846, contained confirmation of Most Worship Brother William Holloway's dispensation to Brother B. HUI Sturgis and "others" to establish a military lodge for Kentucky volunteers. The list of those receiving the degrees between June 1 and June 3, 1846, included the name of John Hunt Morgan. He was enrolled as a member of Davies & Nelson Lodge No. 22, with all fees waived. Many members of the Morgan family were active Masons, and so was John to the end of his life.

After a debilitating march overland to San Antonio, Texas, John and his men eventually arrived in Camargo, Mexico, as part of Colonel Humphrey Marshall's First Kentucky Regiment of Mounted Volunteers. In Mexico, they joined up with the army of General Zachary Taylor on November 19,1846. Morgan saw major combat duty at the battle of Buena Vista on February 22 ' 1847, at which American forces were victorious over a vastly superior Mexican army. Among the American casualties that day was Uncle Alexander Morgan, run through by a Mexican lancer.

The returning veterans of the Mexican War were received in Lexington on June 19, 1847 to a tumultuous welcome. Morgan had been mustered out in New Orleans on June 7th, but he was convinced he should try again to obtain a regular army commission and become a career officer. Once more, his request was declined. Accepting the fact that the military was not to be his profession, John decided to go into business with his close friend, Sanders Bruce. Borrowing some money from his mother, John and Sanders purchased several slaves and began to hire them out to haul hemp, corn, and lumber. They also began to dabble in breeding and training blooded horses. Morgan was an expert rider, and a keen judge of horseflesh. Eventually, the partners had some success racing their own stock. John soon became a serious gambler, wagering substantial sums on races.

Morgan met and began courting Sanders' sister, Rebecca Gratz Bruce. She was a pretty, but frail, 18-year-old. In 1848, John was a prominent and eligible young man in Lexington social circles. His six foot, broad-shouldered frame was well proportioned at 185 pounds. Exceedingly handsome, with gleaming white teeth, blue-gray eyes, and sandy hair, john was congenial and extremely likable. Nobody was surprised when Rebecca and John announced their wedding date would be November 21, 1848.

Expanding his business horizons soon after he and Rebecca married, John and his brother Calvin purchased an old hemp and woolen factory and began to manufacture bags, jeans, and linsey-woolsey products. At first, it was a profitable venture, and Morgan was able to support a very elegant lifestyle. During 1853, Rebecca gave birth, following an extremely difficult pregnancy. The child died shortly after birth, and Rebecca remained in poor health. Before long, she became chronically ill with a condition diagnosed as "milk leg", a circulatory blockage in one extremity. Today, it is known as septic thrombophlebitis. She was eventually confined to her bed, following the amputation of the infected leg.

In 1852, John had helped to organize an artillery company which was attached to the 42nd Regiment of the State Militia. He held the rank of captain, and worked diligently to train his unit. He was disappointed when the state legislature declared the militia inactive, deeming it no longer necessary. Ignoring the legislature, a volunteer movement began in Lexington, and by 1857, Morgan was commanding a well trained infantry company they called the "Lexington Rifles". A depression in the hemp and woolen business curtailed Morgan's manufacturing enterprise by 1860. Times were uncertain, as talk of secession and war became the main topics of conversation. In April, 1861, war became a reality.

Kentucky was a border state, claiming neutrality-, so John did not rush to arms immediately. In addition, Rebecca's condition had declined seriously, and on July 21, 1861, she passed away. The battle of Bull Run was fought the same day. The population of Lexington was bitterly divided in their sympathies. Many of the State Guard were loyal to the South, including the Adjutant-General, Simon Bolivar Buckner. In Lexington, Morgan and the majority of the Lexington Rifles were pro-South. When it became obvious that Kentucky would side with the Union in the Civil War, Morgan and over half the Kentucky Rifles abandoned Lexington on the night of September 20, 1861. They rendezvoused in a wooded area south of the city near Bardstown, which they christened "Camp Charity". Morgan smuggled their rifles out of Lexington in two hay wagons and shipped boxes loaded with bricks to the railroad depot, marked for shipment to the state armory.

At Camp Charity the defectors joined with Captain John Wickliffe's company of State Guards. By common consent, John was elected captain of the entire complement. They departed Camp Charity on September Keith, marching two days and nights to join with the Second Kentucky Infantry Regiment under Colonel Roger W. Hansen, headquartered on the Green River. Passing through Mumfordsville, Basil Duke joined them, destined to be Morgan's famous second-in-command.John was riding the outstanding black mare who would gain everlasting fame as "Black Bess". The sturdy mount had been obtained from her breeder, Warren Viley.

For the next few weeks, John and a group of volunteers conducted scouting excursions through the countryside. They ranged as far as 60 miles gathering intelligence on Union troop activity. Since they were not formally sworn into military service, Morgan and his men were legally guerrilla raiders. It was a label Union sympathizers always applied to his activities, considering Morgan a murderer and an outlaw. However, labels never bothered the handsome partisan a great deal.

When orders were received for Colonel Hansen and the Second Kentucky Infantry to report to Bowling Green, Morgan and his men rode along. They were sworn into the Confederate Army on October 27, 1861, and Morgan became a captain of cavalry. Basil Wilson Duke was commissioned a first lieutenant. Duke, a former St. Louis attorney, had married John's sister, Henrietta, in Lexington on June 19, 1861; thus he and John were best friends. As a matter of fact, Morgan's sister Catherine had married Ambrose Powell Hill in 1859. General Hill would rise to fame as a Confederate division commander and die a few days before Appomattox, during the final Union assault t Petersburg. The Morgan family included many distinguished family members in Confederate service, among then all of John's brothers except Key, the youngest.

John Hunt Morgan was a military non-conformist who never fared well under the restrictions of garrison life. His entire career was a litany of policy violations or the most liberal interpretation possible. John was focused on his own agenda. He was reckless and daring, and his audacity

knew no bounds. To all appearances Morgan was indifferent to his own safety, but constantly aware of the welfare of his men. He was friendly and informal in his relations with the troops, and they reciprocated with total loyalty.

In action, Morgan's countenance took on a glow of inspiration which gave the appearance of one who had received an injection of super-energy. Capable of amazing endurance in the saddle, he was the quintessential guerrilla leader, screaming the rebel yell as he stormed into a town at the head of his shouting troops. Evert man selected wearing apparel of his own choosing. With Morgan, it was often civilian garb or the uniform of a Federal officer. Confusion and decption were valuable weapons for Morgan. Early in his career, he enlisted the services of George Ellsworth, a Canadian-born telegrapher, an absolute genius with the key. He kept the Union troops in constant confusion with bogus transmissions. Morgan also was privy to countless military orders and intelligence intercepted in transmission. While squatting in a water-filled ditch one day during a storm, Ellsworth was transmitting with a hand-held key. Lightning struck the tap sparked off the device in his hand providing a spectacular and violent display. From then on, he was "Lightning" Ellsworth.

Shortly after Morgan was taken into the Confederate Army, he was unleashed in Kentucky with carte blanche authority to raid and disrupt Union military activity. Towns and villages all over the state were targets for Morgan's partisan raids. No small Union garrison was safe, nor any supply train. Scores of raids against the L & N Railroad, and the millions of dollars of damage the raiders inflicted was a catastrophic problem for the Union. The plundered military stores, burned bridges, and overall destruction were beyond calculation, and immobilized thousands of Federal troops in the border states while the Confederacy prepared for offensive action. When Grant captured the Confederate Fort Donelson in early February, 1862, with the surrender of 15,000 troops, Morgan's exploits were the only happy news for the borderland southerners. John Hunt Morgan was good press, and the newspapers responded with tremendous coverage of all his activities. On February 27th, Morgan moved into new headquarters at Murfreesboro, Tennessee.

At Murfreesboro, Morgan was soon an invited dinner guest to the home of the town's most distinguished citizen, Colonel Charles Ready, a wealthy planter and former Congressman. John met one of the colonel's daughters to whom he was immediately attracted. She was Martha, called "Mattie" by all who knew her. A romance began almost immediately, and by March 19th, their engagement was formally announced. By that time, the Morgan raiders had descended on Gallatin, Tennessee, intent on burning the L & N RR depot, and disrupting traffic over the line. They burned all the rail cars, and headed the only engine down track under full steam with safety valves wired shut. It exploded after traveling 800 yards. With help from the citizens, they burned the L & N water tower and departed.. When they left town, a large group of admirers followed Morgan for several miles.

On April 6, 1862, General Albert S. Johnston and his army met General Grant at Shiloh, Tennessee in an early major battle in the western theater. It ended with a great loss of life on both sides, with inconclusive results. The Union counted 15,000 casualties while the Confederate score stood at 10,000. Morgan and his command took part in the battle, their first and only role in a conventional major action. Morgan, newly-promoted to colonel on April 4th, was in reserve with General John C. Breckinridge until being ordered into line about 1:00 P.M. Assaulting the line on Breckinridge's right, Morgan's men fought well and pushed the Union forces back slowly. They lost all semblance of order, and both sides were hopelessly intermingled for a time, before the Union troops withdrew. Morgan was clearly out of his element in a large battle, and it did not escape his superiors. The raider chief had already garnered a reputation as a poor team player. Morgan was assigned rear guard duty during the Confederate withdrawal next day, and rendered valuable service protecting vital supplies. In the process, Morgan's men inflicted many Union casualties. The combat reports from General Beauregard and Breckinridge commended Morgan's men for overall valor during the entire battle of Shiloh. Not the least of the Confederate casualties was General Albert S. Johnston, killed on April 6th. Command passed to General Beauregard.

Subsequent skirmishes and raids conducted by John H. Morgan and his men were too frequent to discuss in any detail in these pages. Wth some exceptions, we shall dwell on the major raids he conducted. Nevertheless, his constant attacks numbered in the hundreds, and inflicted enormous cost to the Union. The sacking of civilian retail stores and businesses did not become frequent until 1863, along with acts of retaliation against unfriendly civilians or Union troops. Generally speaking, Morgan's raiding activity pinned down about 30,000 Union troops far into 1863, and doomed General Don Carlos Buell's dreams of a major offensive. Morgan did lose Black Bess after being surprised by Union troops at Lebanon, Tennessee on May 6th. In a disorganized retreat from the town, he was forced to abandon his beloved mount on the shore of the Cumberland River. She. was turned over to Union General Ebenezer Dumont. Morgan never saw her again.

On July 4,1862, Morgan marched out of Knoxville with 900 men on his first great Kentucky raid. When he returned on July 28th, he had added 300 new recruits to his force and had covered 1,000 miles in a long series of very fruitful incursions. Morgan's report related that he captured 17 towns, destroying all government supplies he could not use or carry, disbursed 1,500 local militiamen, and paroled 1,500 regular Union troops. They captured 300 horses in Cynthiana, Kentucky, and immobilized all meaningful Union activity in the state. Some of the towns hit during the famous lightning strikes included Lebanon, Springfield, Frankfort, Georgetown, Cynthiana, Paris, Richmond, Somerset, Monticello, and more - all in Kentucky. In some respects it was the most productive of Morgan's career - with the least cost in terms of casualties.

The partisan raiders performed an invaluable service for the South on August 12, 1862. Morgan swooped down again on Gallatin, Tennessee at daylight and caught Union Colonel William P. Boone in bed, along with his entire command. The raiders captured everyone without a shot being fired. Of more importance was the destruction of the twin tunnels on the L & N RR north of Gallatin. Morgan seized a train, loaded it with lumber, applied the torch, and drove it inside the tunnel. The resulting fire destroyed all the supporting timbers and the entire structure collapsed. The L & N RR was out of action for three months, north of Gallatin, awaiting repairs to be completed. At Gallatin, Morgan's troops were involved in the first incidents of looting; and robbing of civilian banks, a practice which accelerated in the coming months. Morgan's men were without any strict discipline, often committing infractions beyond the normal parameters of conventional warfare. On that raid Morgan announced his policy of retaliation.

General Braxton Bragg was still in command of the Department of Tennessee in September, 1862. Morgan had assured him that, given an opportunity, all of Kentucky would rally to the Confederacy. That was an area where Morgan consistently mistook his own popularity as a sign that hordes of volunteers were waiting to join the South. Bragg was bitterly disappointed when Morgan returned from his great Kentucky raid in July without any discernible recruiting success. Bragg never trusted Morgan again, but he was well aware that the great raider commander was the darling of the press, with a host of friends in high places. He stopped short of breaking openly with Morgan.

On September 4th, Morgan met General Kirby Smith at Lexington, the first time the famed raider had been home since he had fled the city in September, 1861 to join the Confederacy. He was given the welcome of a prodigal son, and set up his headquarters at Hopemont, the family mansion. Among the many gifts showered on the famous general was a thoroughbred gelding named "Glencoe", a gift from his friend, Keene Richards.

On December 7, 1862, John Hunt Morgan was promoted to brigadier general. The notification did not reach him until December 14th, the day of his marriage to Mattie Ready in Murfreesboro. It was a gala event, marred only by the knowledge that the raiders were obliged to ride out on their famous Christmas raid on December 22nd. The day prior to Morgan's departure, Mattie stood beside the general at Alexandria, Tennessee for the regimental review.

John rode out of Alexandria the next morning with a force of 4, 000 men. It would be a march covering 500 miles in 14 days. Morgan struck at the railroad bridges at Bacon Creek and Nolin Creek on December 26th, pounding the Union defenders into submission with his two artillery pieces. After burning the bridges, they tore up the railroad track to Elizabethtown where 652 men of the 91st Illinois Infantry were garrisoned. Before long, the Union troops surrendered, and looting began shortly thereafter. Boots and overcoats were stripped from the prisoners and the retail stores were cleaned out. The ragged rebel raiders paid shopkeepers in worthless Confederate currency. Morgan himself confiscated $1,200 worth of silk and other items, and paid for it in the same worthless tender. On December 28th, Morgan turned to the L & N RR trestles north of Elizabethtown. The artillery shelling quickly forced the blockhouse defenders to surrender, and both bridges were destroyed. The raiders had taken so many prisoners they were writing paroles for troops of the 71st Indiana Infantry for the second time in less than a year.

General William S. Rosecrans, who had succeeded General Buell as Union department commander, committed thousands of troops to trap Morgan. The wily raider chief eluded the Union net and arrived safely behind Confederate lines on January 2, 1863. Upon arrival, Morgan learned that Rosecrans and his army had engaged General Braxton Bragg at the battle of Stone's River (Murfreesboro) on December 3 1, 1862. The fighting was fierce and the issue unresolved at the end of the first day. A respite on January Ist was followed with the resumption of fighting the next day. It resulted in the decisive defeat of General Breckinridge's division; although both lines were intact as darkness fell. Bragg ordered a withdrawal on January 3rd, over the objection of his senior commanders; and retreated to new headquarters in Winchester, Tennessee. Bragg sustained 12,000 casualties. After the catastrophic losses at Murfreesboro, the word of John Hunt Morgan's brilliant Christmas raid was intoxicating news to the South. On May 1, 1863, over the disapproval of General Bragg, the Confederate legislature passed a resolution of gratitude to Morgan for his success on his most recent excursion.

Marriage soon exerted a negative effect on General Morgan. Completely devoted to Mattie, they spent every possible moment together. He was despondent whenever they were separated, and wrote to her constantly. During the late winter of 1863, he was distracted from his normal duties with preoccupation over his new bride. As a result, the obsession influenced his military decisions, and he began to display uncharacteristic caution over high-risk ventures. His decision were often paradoxical. General Morgan might opt for frontal assault in a situation where he would usually employ a hit-and-run strike against a vulnerable concentration of troops. Now, he seemed intent on proving to Mattie

that he was indeed the great hero the South believed him to be. Concern for the welfare of his men declined noticeably. They suffered a great deal from the severe winter of 1862-63, while the general and his bride honeymooned in comparative luxury. Spring was a welcome relief for Morgan's men.

Morgan was at the forward Confederate line at Liberty, Tennessee on March, 19, 1863, when he learned that 2,000-4,000 Union troops from Murfreesboro were only a few miles away. General Morgan and his brigade moved forward on March 20th, planning to strike a decisive surprise blow. While Morgan's chief of scouts, Captain Thomas Quirk, circled around to harass the Union rear, Morgan ordered his main force of 2,000 to make a frontal assault on the Federals. They were under the command of Colonel Albert S. Hall. The Yankees dug in on the high ground, with many natural obsticles on the slope in front of their defence line. Morgan's men were cut to pieces by heavy grape and canister in a bloody assault against a very well-entrenched enemy. They continued the hopless effort until they ran out of ammunition about an hour. They were obliged to break off the attack. It had been their most difficult skirmish of the war, and the cost was high. Morgan suffered 15 per cent casualties, many of whom were officers. News of his defeat spread rapidly through both armies, and his lack of combat readiness became common knowledge. For the first time, Morgan was absorbing severe criticism.

Note:

Because of the length of this article, Part 11 will appear in the October, 1999 issue.

Masonic Theology

by E Scott Ryan

Does Masonry, which is based on a belief in God, require a theology to explain its belief? I maintain that it does; and I also maintain that a theosophy, a philosophy about God, fails to meet that requirement, I've read Masonic philosophy, some of which is excellent, but philosophy is premised on reason and insight, whereas Masonry is premised on faith with insight. Although Masonry is a reasoned faith of both faith and reason, a failure to define one's faith has nothing to do with a faith with reason and much to do with a faith in reason, which substitutes a philosophy of secular humanistic rationalism for a theology of rational Masonry.

A very different problem for Masonic theology is created not by too little

belief, but by too many beliefs in the pluralistic beliefs within Masonry. That pluralism within Masonry can create the non-Masonic, non-belief that belief does not matter, or if it does matter ... it should not matter within Masonry. The result is that one's Masonic belief in one God becomes any belief or non-belief without any one Masonic belief

One's theology, however, defines the essence of what one's belief in God means, which is the one Masonic theological requirement that gives its spiritual meaning, in the absence of there being one Masonic theological tenet as to what that belief means.

The image invoked by theology is often that of divisive doctrine; and because of that many Masons conclude that there can be no Masonic theology. That conclusion, however, is as logical as the conclusion that because democracy has allowed jerks to reach high public office, democracy is for jerks

It was Aristotle, I believe, who stated that those who refuse to engage in politics resign themselves to be governed by their inferiors. The implica-

tion is that Masons who refuse to engage a Masonic theology resign theology to the dogmatic.

The Masonic caveat against religious and political disputation does not prohibit the development of a Masonic theology. Rather, it prohibits any divisiveness that might interfere with its adaptation of John Calvin's proclamation of The Fatherhood of God and Brotherhood of Man. I say adaptation of John Calvin because unlike Calvin's particular Protestant ministry, Masonry's ministry is not limited to Christianity, Judaism, nor Islam. Masonry, in fact, is not even limited to Abrahamic monotheistic religions ... in limiting itself only to an unlimited God who unlimits everyone in one unlimiting universal spirituality. That universal God, furthermore, can have a Mother God, not to be equated with Mother of God, as well as a Father God manifestation, which is not only a New Age but a very Age Old aspect of universal spirituality

Rather than challenging the Masonic caveat against religious quagmires, I'm challenging Masonry to identify it own theology of religion without identifying with any one religion. The Masonic caveat could very well become the Masonic caviar with which all religion can better celebrate their commemorative meals.

At present, most Masons don't know what to believe, as Masons, in responding to inquiries with a variety of double messages that often double the confusion of others. Responses to the effect that Masonry is religious but not a religion, an organization with secret but not a secret organization, one with rituals without ritualism, and, so on and so forth with so many so-so explanations, cause others to become so fearful that they project their own worst fears onto Masonry.

I recently had occasion to meet with a religious counselor with a doctorate

in philosophy and theology from a Baptist seminary. When I casually referred to my Masonic affiliation, he responded by stating that Masonry was demonic. On other occasions, I've met with highly educated professionals from South America, who characterized Masonry as antiCatholic. These characterizations, no matter how incorrect, correctly reflect the image of Masonry that many well educated and well meaning people have. I believe that sending defenders of Masonry to John Ankerberg evangelical equivalents of a Jerry Springer talk show are futile substitutes for a clear theological delineation of Masonic belief and its implications. The late John Robinson did not, in my opinion, defend Masonry very well in reflecting his own Protestantism on too many occasions. In one example, he criticized a Catholic sacramentology as to the consecration in the Mass that happens to be identical to Anglican and Orthodox theology.

Prince Charles, the most ecumenical of all British monarchs, redefined his title of Defender of the Faith to Defender of Faith. Although Charles is not a Mason, as he was expected to be, he gave an unexpected defense of faith that's more Masonic than any defensive definition of Masonic faith. A real defender of Masonry is neither defensive nor a defender of faith in Masonry, but, rather, a defender of Masonic faith ... which has to be theologically defined.

I found it very significant that the very anti-Masonic Baptist seminary professor that I referred to expressed no anti-Catholicism, whatsoever, despite the fact that Catholic theology is very distinct from Baptist theology. He was able to respond to Catholicism in terms of what he both agreed with and disagreed with theologically. Personally, I see no conflict between a Masonic theology and most others ... be they Baptist or Catholic ... provided there's a Masonic theology to replace others theological perceptions as to what Masonry is and is not. Furthermore, a Masonic theology can present more of what Masonry represents in

areas that go beyond charitable endeavors, in presenting more of its inclusive spirituality. Rather than creating religious divisiveness, it can further its spiritual universalism in overcoming religious divisiveness.

While others have erred in over defining their theology to the extent of becoming dogmatic, Masonry has erred in under defining its theology to the extent of becoming a belief in a belief that's undefined. The dogmatic theologies of authoritarianism, literalism and ethnocentrism are well defined, but spiritually unwell, in calling for the spiritual antidote of a well defined Masonic theology with which to become spiritually well.

How do Masons begin, you might ask?

To wit, I'd recommend a tabula rasa approach, in approaching theology with a blank slate in blanking out any exclusive preconceptions. While no Christian, Muslim or Jew is expected to be other than he is, he is expected to develop his Masonic theology in a way that includes all others. No one religion should be criticized, but no one religious doctrine should be beyond criticism. In particular, religious processes that contradict their own religious proclamations as to the Fatherhood of God and Brotherhood of Man should be subject to a Masonic theological critique. Many crimes have been and still are being committed in the name of theology. These crimes stem from a theology of crime metastasis of the blessing of chosenness into the sin of chosinness ... in the sin of choosing one God as one's God against others.

Chosenness is a theological construct common to the three Abrahamic religions- with variant definitions among Jews, Christians and Muslims as to how one becomes chosen. In a universal spiritual theology, chosenness can bring God and Man closer together, but in the application of a self serving religious theology, it can be quite chosin ... in the Chosin choosing one God as one's God in a Theology of Crime for committing ungodly crimes against others. A Masonic theology could be the best spiritual cure for the spiritual metastasis of chosenness into chosinness, in going beyond any one particularistic theology to one particular theology that includes rather *than excludes. Were that to happen, Masonry would be understood rather than misunderstood; but that will not happen if a Masonic theology never happens.

"in his capacity as an American citizen, each man of our Craft will do what seems to him wise and just and right and to the best interest of his country; but let us hope and pray that no echo of angry debate may be heard in any Lodge of Masons ... lest we injure what is priceless ... By the same token, the men who stand out in our history, to whom we pay the highest homage, are the men of personality, principle and ideals, who, combining sympathy and good will with unbending loyalty to great truths, defied the cynical spirit and wrought disinterestedly for the common good. By as much as Masonry creates such men and endows them with moral ideals, by so much does it render its highest service to the country and the Craft."

Joseph Fort Newton

Candidate Proficiency

by Donald W. Monson, MPS

Without education there can be no dedication; Wihout dedication, no enthusiasm; without enthusiasm, no motivation without motivation, no leadership; without leadership. no goals. and without goals the lodge is lost. Education, then, is a foundation stone of the Craft." -author unknown

Proficiency is defined by the "Shorter Oxford English Dictionary" as advancing "towards completeness or perfection." It carries the meaning of expertness. The closely related word, "proficient" means someone, who is advanced in the acquirement of some kind of skill. In 1610 the understanding of "proficient" was "...a learner who makes progress in something as opposed to one who is perfect ... an advanced pupil ... an adept." It implies "a competency above the average." Webster's adds that the synonyms, such as skilled and expert, along with proficient, in general mean having great knowledge and experience in a trade or profession.

It is informative to compare the implications of a candidate who is called proficient after he has memorized the catechism of each of the first Three degrees with the reality of his knowledge of the meaning of each of those degrees. By telling our members that they are proficient I believe that we have done them a great disservice. They have a false sense of having learned all that is necessary to know. Ritual alone, no matter how well done, and I include the Candidate's catechism with ritual, is not going to make a knowledgeable Mason or an active Lodge member.

Freemasonry's insistence over the centuries on new members having to pass some type of proficiency examination grows out of our Operative background. Anderson, in his Constitutions of 1723 quoted from one of the "Old Charges ..... it is directed that a younger brother shall be

instructed in working, to prevent spoiling the materials for want of judgment, and for encreasing (sic) and continuing of brotherly love."

With the same view, all of the Old Constitutions made it imperative that no Master should take an apprentice for less than seven years, because it was expected that he should acquire a competent knowledge of the mystery of the Craft before he could be admitted as a Fellow.

Anderson also wrote that in the reign of King Edward III (1327-1377), it was ordained "that Master Masons, or Masters of Work, shall be examined whether they be able of cunning (i.e., artistic skill) to serve their respective Lords, as well the Highest as the Lowest, to the Honour and worship of the aforesaid Art, and to the profit of their Lords." A quick study of our Operative background clearly reveals the great stress that was placed upon an apprentice to learn skill to be proficient. It is this background that furnishes the precedents upon which are based all the similar regulations that were then subsequently applied to Speculative Freemasonry.

From all available evidence accepted by Masonic scholars, the catechism was the primary method of education used by the Craft to teach candidates the rudiments of Freemasonry as contained in the rituals.

A catechism is said to be "a methodical discussion by questions and answers to give instruction in the elements of the Christian religion." (Shorter Oxford English Dictionary) The word "catechism" is Greek, composed of "kata" (whole) and "chein" (to sound, to speak). This method of instruction can be found used as far back as the ancient world. Remember Plato asking questions? Or Socrates whose name and catechetical method has given us the Socratic educational method.

It -should come as no surprise that Masons of the Middle Ages, (and perhaps prior to that) would have adopted the catechism as the favored means of instruction. It was the one with which they were most familiar. The preReformation Christian church (i.e., Roman Catholic) had used this method for centuries. As the Christian faith spread throughout Europe the church was faced with teaching a rather complex and lengthy body of knowledge to both illiterate peasants by the thousands to the intellectuals of the pagan society who were being converted. There were not enough teachers outside of the urban areas to care for the masses of people who were to be instructed, so that doctrine, ethics, morality, worship-in short, everything-had to be taught and learned by a simple method. Questions and answers that could be asked, answered and memorized filled the necessity. However, the catechism, a kind of syllabus or "outline of the faith," as it sometimes was called, was not usually used back then as the basis for discussion with the average person. Discussion was reserved for the very few who could study at colleges and universities.

In the Victorian era, late in the last century, the public view of the catechism and those who taught it (catechists) had deteriorated in esteem. The Oxford English Dictionary, when defining catechist, uses this sentence, "...it was expected that natives in Africa, the South Seas, or wherever the English Church had been planted, would most likely remain educated no further than the third grade, with a few perhaps being able to do arithmetic on a high school level." What a damming condemnation of the catechetical means of instruction in the church, at least.

By the 1950's churches that had catechisms (Roman Catholic, Lutheran, Anglican, Episcopal, Presbyterian, etc.) generally were using short versions of it for children, or as beginning points for discussion with adults. I know from personal experience, after spending five years in the early 60's pounding the Episcopal catechism into fourth graders' heads!

These definitions and explanations lead us into the broader area of Masonic Education. Bro. Brent Mattox, a D.D.G.M. of the Grand Lodge of Missouri a few years ago wrote, "Masonic education has traditionally concentrated on collecting and publishing information, ignoring the problems of conveying or teaching this information to the aspirant. A belief has also developed that everything you need to know about Freemasonry is in the ritual and no further explanation is necessary." I believe that Bro. Mattox hit the nail on the head with that statement.

Let's face it. When going through a strange ritual in a strange place, it is unlikely the candidate will be listening so intently as to catch the subtle philosophies expressed in our rituals and ceremonies. Without additional explanation. it is doubtful the candidate will retain the serious truths communicated. The hidden mysteries of Freemasonry will remain concealed from him, perhaps forever. Even ritualistic subjects clearly indicated, such as the four cardinal virtues of Temperance, Fortitude, Prudence and Justice, need much further explanation and discussion before most of us can begin to apply them wisely in our everyday affairs of life.

When teaching the proficiency good instructors explain the meaning behind the words as the work is learned. We have many good instructors, yet their number is decreasing. Unfortunately, not all instructors, be they called coaches or mentors, possess sufficient knowledge of the work to provide the answers, or show enough interest to convey what is known. Frequently the instruction amounts to no more than a mad dash to complete the memorization based on the mistaken conclusion that once the degrees are completed, the candidate can then concentrate on the meaning.

Fortunately, in Arizona, our Candidate Education Program has been voted on at Grand Lodge and declared to be the minimum proficiency, together with the dueguards, signs, steps, grips, and words of each degree. Any lodge is free to add to that whatever its Wor. Master decides is necessary- memorization of the Obligation(s), and/or memorization of the candidate's catechism. An informal survey of some lodges (but not even half in the state reveals that most are not requiring memorization of the catechism any longer. That, to my mind, is a big step in the right direction.

What about the topic of memorization? Does memorization by candidates teach what we want to teach? Years ago the Japanese had concern for their system of education that was based on rote memorization. They realized it produced wonderful production line workers but lacked the ability to produce creative thinkers and leaders.

In 1997 the Grand Lodge of Wisconsin put in place a new set of what are called Posting Examinations. They are similar to our candidate's proficiencies. The Grand Lecturer of Wisconsin, Bro. Craig Campbell, wrote that the overwhelming majority (of Wisconsin Masons) found favor with them and highly encouraged their implementation. But, he wrote,

"...we received a few letters at the Grand Lodge office critical of the fact that the candidate is not mandated to memorize the obligation."

This is how he replied to the objections:

"Keep in mind what the obligation is. It is a promise-a promise to uphold and practice certain principles. Now I ask you which is more important to remember-the promise itself or the principles that the promise is to uphold? Let me put it a little differently in the context of another very important promise. your wedding vow. One can memorize wedding vows, but if those vows are not upheld by proper behavior, does it matter that they were memorized? You see the point very clearly. Those who argue that a man should be required to memorize his obligation are losing focus on what is truly important in Masonry. If our candidates are properly educated in the lessons of each degree, and are given ample time to truly understand that Masonry expects temperate behavior, circumspect speech, just reasoning, soothing words, comforting assistance, honorable actions, equitable justice, fidelity, honesty and honor, it becomes rather academic that he commit to memory the promise to uphold those principles, as that promise will have already been deeply rooted within him. Please don't forget that. Some time ago we did forget that, we lost our focus and began concentrating entirely on the letter of the law at the expense of forgetting the spirit of the law. And it cost us dearly. We got to a point that we could not even communicate with our sons or sons-in-law about the fine principles of Masonry, enough to inspire them to join."

I dare say that the Grand Lecturer of Wisconsin's mail increased dramatically after that was published!

What pleases me is that a conversation about proficiencies, catechisms, memorization, and our educational goals has begun all across American Grand Lodges. We are beginning to seriously examine methods of Adult Education.

During the years of World War II the military learned an immense amount of information about how to teach adults. Methods since then have been modified. Experimentation goes on, research continues, but we do know that adults learn best and retain more, and have higher interest and energy when both the catechetical and the lecture methods of teaching are avoided. Yes, I know that lectures are still greatly used in university classes (especially during Freshman and Sophomore years), but not as much as when I was a student. Preferably, discussion with a group of students over material already read, a seminar about a subject is one of the best teaching methods, especially when the material is supplemented by illustrations, charts, diagrams, graphs, with overhead projectors, video tapes, films, and so forth. It is not accidental that audio-visual departments developed on campuses following World War IL

It is true that our candidates do not have as much time as we did thirty, forty years ago. Yet it is also true that men who say they have no time, if given the opportunity to attend well taught, lively classes and seminars on relevant topics of our ritual will find the time for what I like to call self-improvement. And isn't that what Freemasonry is all about? Self-improvement? For a good man to become better? But we are mistaken if we think that most new members will do this on their own. With the time constraints placed on men today, it is asking too much to expect them to spend hours reading and studying the countless texts that expound the ideals of the Craft. Most have neither- the time nor the patience for that. It is up to us, the well-seasoned, often long-time members, to give them a glance into all that our institution has to offer. We must offer short, concise and informative instructional materials that do not supplant the ritual but complement it. Perhaps they would be known as "complementary ritual seminars," because open discussion among Masons is one of the keys to budding interest and enthusiasm. Our members are not dumb or unable to learn. But they do need the company of like minded men reading and talking about Masonic material that sometimes needs a great amount of clarification.

Masonic educators must begin to explore different formats to convey Masonic information. As I already have mentioned, videotapes are an ideal way to convey additional information. The use of audiotapes that could easily be played in a car going to or from work also is a possibility. Masonic educators must develop new methodologies to convey old information in new ways, not because the messages have no relevance in modem times, but because the old methods are not being heard, or retained. Neither are they attractive to most candidates. The memorized catechism has served us well for nearly three hundred years, but out technological world cries out for Masonic methods to be updated to fit the expectations of our younger and newer members.

I am not suggesting that we can convey all that is Freemasonry. A lifetime of study could not do that. We can, however, teach far more than we now do. We can point them in the right direction. We can show them the good, relevant things Freemasonry has done and is doing today. We can convince candidates that Masonry means so much more than we can ever show them in three degrees.

I hope that by now you understand that I am all in favor of having proficient members. My preference is not for less knowledge but for more. If I had my "druthers" I would hold newly raised Master Masons for a year in at least monthly classes with assigned reading material between meetings. I want more, not fewer, proficient members. But we need to look closely at our methods of teaching, our goals and the content of our materials if we wish to satisfy the thirst for knowledge of our 2st century members.

Editors Note- Donald W. Monson, MPS is Grand Master of The Grand Lodge of Arizona

Reflections From Here

The Courage to Doubt Your Convictions:

by Skip Boyer MPS

My eyes began to fail when I turned 30. Other body parts failed later on, but my eyes were about the first to go. Before I turned 30, my eyesight was perfect. I could see issues very clearly. Everything was a crisp black and white. At 30, 1 noticed things beginning to blur. Suddenly, shades of gray began appearing that I'd never noticed before.

For example, as a college freshman in the early 1960s, the idea of a war to stop communism in Asia seemed like a good, moral, Godfearing thing to do. The draft was patriotic, the Army was a respectable career and Dow Chemical was a solid corporate citizen.

By the time I was a college senior, the idea of a war in Vietnam was unthinkable, the draft was something to avoid if possible, the Army was a haven of the ignorant and the unlucky and Dow Chemical was the company that made napalm.

I could see those issues so clearly when I was young. I knew these things-and many others-beyond even a shadow of a doubt.

Then my eyes began to fail or I started getting older. Or, perhaps, I began to grow up. And I discovered shades of gray, different points of view, other ideas. I developed what the eminent historian Daniel Boorstin would call "the courage to doubt." He explores this idea at length in an elegant little essay in his book "Hidden History." It is worth your time to review. But that's not where I'm going with this right now.

As I found the courage to doubt my own closed convictions, I discovered that it came complete with an attribute to which I had not given much thought in the past: tolerance. And now, on occasion, I find that I must revisit these thoughts to renew that virtue.

Consider this little story. In early 1790, Brother Ben Franklin, already old and full of honors, was ill and many feared for his life. An old friend wrote him to inquire of the state of his soul and his acceptance of Christianity. The tired old man wrote back, "I believe in one God, Creator of the universe. That He governs it by His providence. That He ought to be worshipped. That the most acceptable service we render Him is doing good to His other children."

I ask you, Brothers, is that not a true Masonic response? Then Franklin addressed this real issue at hand: Did he accept the divinity of Jesus Christ. "...but I have, with most of the present Dissenters in England, some doubts as to his divinity-, though it is a question that I do not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an opportunity of knowing the truth with less trouble."

Vintage Franklin wit. Then he added this direction to his friend-that this letter not be made public. "I've ever let others enjoy their religious sentiments, without reflecting on them for those that appeared to me unsupportable and even absurd. All sects here, and we have a great variety have experienced my good will in assisting them ... and, as I have never opposed any of their doctrines, I hope to go out of the world in peace with them all."

Franklin had both the courage to doubt and the virtue of tolerance. He did not want his statement of religious doctrine made public, test it seem to others to be critical of their own beliefs. Franklin would be at peace with them all.

That, of course, doesn't mean that he didn't argue forcefully and at length in support of his own opinions and convictions throughout his life. We must all stand with fear for what we believe. But Ben Franklin's eyesight was even worse than mine. He could see all sides of an issue, all the shades of gray, all the angles and surfaces. I'm trying. As I get older, it seems to be easier. I find fewer issues that push all my buttons because I can see several sides to the situation. Save for some moral issues which I still hold dear, absolute right and absolute wrong aren't as easily defined as they once were.

And my world is different.

When I was younger, it was the world we were setting out with passion to save. We couldn't believe how badly our parents had handled the job. Then I got older and my world changed. Yes, I'm still interested in what happens around our globe-but I'm far more interested in what happens in my own home, my own community. My world shrank and became centered firmly on my family. A war in a far comer of the globe was still important, you understand, but a problem in the lives of my son or daughter was much more important. It wasn't that I lost the convictions of my youth. I had, over time as my eyes began to see more, put faces to those convictions-and they were the faces of my family. In doing so, I found that I was circumscribing my passions, reshaping the priorities of my life and reforming -my world.

Of course, my staff thinks I'm just getting mellow or senile. The vote is split.

One thing does become clear for me, however. As I find the courage to doubt my own once warmly held convictions, I also discover a greater tolerance for the viewpoints of others (even if they are, obviously, pigheaded, wrong and plainly pathetic).

And, like Bro. Ben, I would be in peace and harmony with my Brothers. It is good that we dwell so.

Of course, Bro. Ben also wanted the turkey to be the national bird of the new United States, so using him as the cornerstone of this discussion may not be the wisest move I've made of late. Perhaps we can discuss it? The turkey, I mean, not my wisdom.

It is only when the community at large can see Freemasonry has a beneficial influence on men that we will bring worthy citizens to our door.

Allen E. Roberts, FPS

Problems?

by John J. Murchison

We must ever remember that the purpose of Masonic writings is to cause Masons to think. As Masonry means something a little different to each individual Mason, so it must be expected that there will be many varying interpretations developed by those who do think. No one is asked to agree, only to consider others' views. With this premise established, let us turn our attention to what is commonly called "Masonrys Problems."

The currently prevailing opinion seems to be that declining membership is Masonrys key problem, and that all branches of Masonry suffer from the same affliction. I believe that we err when we paint them all with the same brush. The problems of Craft Masonry are far different than those of the Appendant and Concordant Bodies.

Let us first consider Craft Masonry. We are constantly advised, beginning with our initiation, that the purpose of Masonry is to improve the individual Mason, and to relieve his distress and that of his dependents. All other obligations may be said to relate to this basic purpose. We may search our archives in vain for any requirement to attain great numbers or build magnificent lodge buildings. Our business is to accept and improve those petitioners whom we find worthy, and who seek to join us because they have a favorable impression of Masonry and a real desire to participate in our Masonic work. This should make it apparent that declining membership is not the problem in Craft Masonry, but is rather a symptom, or result, of a deeper illness.

Why are there not more petitioners? It may be that they do not know what our work is, or it may be that they do know, but are not interested, but how can they form an opinion if we are not working? It seems apparent that we are our own problem. We are not doing the things we proclaim Masons must do.

When we were active in pursuing our objectives, the neighborhood in which we lived knew of Masons' activities, and the greatest method of communication is still the neighborhood grapevine.

About three quarters of a century ago, our government adopted a Socialistic form, and undertook to care for all people from the cradle to the grave. This killed private initiative and individual responsibility. Masons fell into the trap. They heaved a sigh of relief from their responsibilities and felt that all they had to do was pay their taxes while government assumed their obligations. When Masons largely ceased to actively care for distressed brothers and their widows and orphans, Masonry's image before the public faded, and Masonry's proud reputation became lost. Masonry today is attempting to regain its reputation by proclaiming its good intentions, but actions speak louder than words. Public proclamations and disclosures will not do the job.

When Masons came to believe that government had relieved them of their obligations, they turned their energies to other things, such as social activities, Temple building, and enjoying themselves. With release from responsibility there followed a relaxation of standards, less critical investigation of petitioners, more efforts to confer the greatest number of degrees in the least possible time in order to build membership to support these enjoyable activities. Masonic education became sadly neglected.

The short term results of this change were a surge in numbers of members, and a proliferation of Appendant and Concordant Bodies devoted largely to social activities. These newly-made Masons, by and large, were never instructed in Masonic history, Masonic philosophy, and Masonic law, and consequently became ill-treated Masons, uninformed, and often uninterested, in those subjects.

With the passage of time, those Masons have come to represent today's membership. Many have lost interest and dropped out, while a few of the remaining number are attempting to formulate policies and administer Masonry today. It is, of course, from the present membership that Lodge officers are chosen who constitute the Grand Lodge, and from those come our Grand Lodge officers. These are sincere and conscientious Masons, but very few are deeply grounded in Masonry.

The basic problem in Craft Masonry today is that we have forgotten our obligations, disregarded the generally accepted law of world-wide Freemasonry and deviated from the Ancient Standards. Declining membership is simply the result of these changes, and may be said to be Divine Retribution for our violation of our sacred oaths, taken before our altars in the name of God. We could have been forewarned if we had heeded Albert Pike's words, when he wrote: "As you love Masonry, whatever betides, come prosperity or come adversity, adhere with unflinching tenacity to the ancient usages of the Craft."

Turning to the problems of the Appendant Bodies, we might entitle this portion 'When the tail wags the dog." We must never forget that the Appendant and Concordant Bodies are composed of sincere and dedicated Masons, our Brothers. Their purpose is to enhance Masonry by providing added light and further opportunities for service, not only to the Craft, but also to humanity. Nothing herein should be construed as criticism, but is merely intended to demonstrate the difference between the problems facing each.

Let us consider, as examples, the York and Scottish Rites and the Shrine. The Rites exemplify beautiful lessons in the rituals of their degrees which can enlarge and enrich those Craft Masons who petition those Rites. It is true that there are many Masons who do not take advantage of those opportunities, and Lodges should encourage all of their members to seriously consider that further education. The Rites also promote many humanitarian activities, and as their membership is limited to Master Masons, it is certainly true that declining Masonic membership is a serious problem for them. The Shrine has developed its great network of purely charitable children's hospitals, and may be said to be a victim of its own success. As its membership is limited to those Masons who are members of one or both of the Rites, the decline in Masonic membership is crucial to their existence. They not only must rely upon income generated by membership, but must also have sufficient active bodies to effectively carry on their work.

There have been suggestions within the Shrine that it may become necessary to open their membership to non Masons in order to meet this crisis. Those considerations have been voted down thus far, I specifically do not express an opinion on this, as this is a question which must be decided within the Shrine, and is one which I believe Craft Masonry should studiously avoid. There are complex issues concerned which only the Shrine must decide. If, however, they should find it necessary to "go public," I do not believe that official Masonry should object, beyond requiring certain changes in the Shrine's ritual of initiation. Masonry has always encouraged its members to be active in worthy organizations, certainly the Shrine is one.

It is indeed understandable that the Appendant and Concordant Bodies should be concerned with ending our membership decline. The recent recruiting activity in Masonry has been largely spearheaded by the top officials of those bodies, especially the Shrine, and to a lesser extent, the Scottish and York Rites. Their interest is sincere, their efforts faithful and dedicated, some progress is being made in some areas, but nothing presently being done will remedy the illness which afflicts Craft Masonry.

The members being added by the present recruiting will largely pass through the process as their recent predecessors have done, and gain little benefit unless Craft Masonry can be inspired to correct its course. No indication of this has yet been apparent, but hope springs eternal in the human breast!!

So Mote it Be.

Editor's Note

Permission has been granted by the Editor of The Oregon Scottish Rite Freemason, Dr. C. G. Chezem to print this article which appeared in that publication.

Destructive Diversions

by George Peter, MPS

For centuries Freemasonry has provided a stabilizing force to society. It continues to do so but in a much less effective way. In great part the decline in influence results from an inability to continue to attract the highest caliber leaders to the Craft.

We have not upheld the highest standards and we have allowed the less than noble characteristics of humans to divert us from the true mission of Freemasonry.

That true mission is to search for knowledge and to help individuals grow in their understanding of the proper attitudes to have toward their God and toward their fellow human beings.

While we mouth the words about being in "search of knowledge" and of "being on the level," we succumb to the more base nature of humans. We allow the quest to receive more titles and fancy aprons to get in the way of what we really came here to do. We must change. We no longer can afford to be more obsessed with titles and aprons than with providing service to humanity.

Less than qualified leaders, interested in higher titles than the highest of all - my brother, apply for those titles. How do they gain the same over those who are better qualified? It is done by being present, as warm bodies at every lodge and/or concordant body function. Eventually those with the time and desire for titles and aprons attend every function until they are accepted to "go up the line." By the time they arrive at the "exalted" position of master, high priest or commander, etc., they select others, who have the same interests, to follow them.

We have seen the results in some of these bodies where quarrelsome, power hungry officers clamor for more titles and aprons in more Masonic bodies. The ultimate is to be selected to be a member of the KYCH. Big deal! It can be made up of no more than warm bodies willing to be present at Masonic functions five and six nights per week.

What does this do for Freemasonry) I say, "nothing good." It diverts all of us from the true mission of the Fraternity. Better qualified men refuse to succumb to the destitute state of leadership. They stay away and are repulsed by a system that has diverted itself into deterred agendas.

This may be considered heresy by some, but just perhaps the sooner these concordant bodies die of their own weight of excess baggage, the better chance Freemasonry will have to "shed its beneficent influence on all mankind." The sooner we consider one apron - the white leather apron, and one title - my brother, the better off we will be. We can then concentrate on our intended business of study, education and service.

This is not to deny that the work and the lessons of these concordant bodies is important. This is to suggest that the Masonic Fraternity needs to overcome the pressure to maintain existing hierarchies. These groups could be melded into a single unit to minimize the damage done by the attraction to titles and power.

Experts have offered explanations and proposed remedies, but the crux of the problem has not been addressed. The Scottish Rite has made some headway, but there is a long way to go. The least that should be considered is a restructuring of the total Masonic system.

Report to the Dreamer

[Dr. Martin Luther King]

by Eugene L Hobgood, FPS

Dreamer, when you declared several days before your assassination, "I don't care what they do to me now, I have been to the mountain top; And, I have seen the Promised Land!" you were of course alluding to the Biblical Exodus. More importantly you were prognosticating the future of African Americans.

As you knew dear Dreamer while you sojourned on this the plane of time and change; and as you know in your current state, on the higher plane where you now reside, the "Promised Land" is not a Place of earthly perfection. Nor is it a place absent of pain and suffering. There might even be a Confederate flag on display there.

The "Promised Land" in allegory and in reality, is a land, a state, peopled by human beings. Human beings as well as all other creatures, entities and elements, are a part of Creation, and are therefore, imperfect. Only the Creator is perfect. We humans are subject to high virtue, and to low degradation and evil.

Please rest assured dear friends, this includes not just the two extremes of good and evil, but all the countless gradations (positive and negative) between those two poles.

The Promised Land, is the place, the state, the sociological status, wherein the inhabitants are entitled in law and: in practice, to pursue their dream; to not be prevented by law or practice, from attaining same.

In short, The Promised Land is a place, where a citizen is judged in the end, by the content of his or her character, and by nothing else.

Question, has the African population of the United States, arrived in the Promised Land?

In the summer of 1963 en route to Ft. Benning, Georgia, I arrived by Greyhound Bus in Atlanta. I had spent the previous two years in Northern Italy. Although I was originally from the South (I spent my childhood between my hometown, Washington, D.C. and my mother's home turf, in rural North ,Carolina) I had spent the first three years of my adulthood in N.Y.C.

Between N.Y. and Italy, my perspective and expectations had changed.

So, without second thoughts, I walked into an Atlanta bar, and ordered a beer. The bartender was a young woman. She averted her eyes and said with quiet regret, "I'm sorry, but we don't serve coloreds yet." As recollection and reality dawned on me, I looked at the young woman behind the bar who was convincing in her expression of regret. It occurred to me now that I was fully aware of where I was, that had I walked into that bar on another occasion, I might have been verbally insulted. In fact, given the right circumstances, I might have been physically assaulted.

While being a victim of blatant racism, I was at once, made cognizant that I was amid change. The barmaid did say, "We don't serve Coloreds, yet!" Of course, the Confederate flag was on prominent display.

While serving at Ft. Benning, I presciently knew the profundity of your later words Dreamer, "No man can ride your back, if you're not bent over!"

During one period, a friend - Sgt. Lonnie Simmons and I traveled during our off time, in Columbus, Georgia and Phoenix City, Alabama, urging Africans to vote.

More often than not, the response was, "Well, I don't think we're quite ready..." or "I don't want to make trouble..."

Simmons had warned me that this would be the prevailing response. He being older and more savvy than 1, had explained that Negroes were indoctrinated by the very same system that indoctrinated the local ministers, lawyers, policemen and doctors who were Klan members.

The Negroes either had become convinced that since the larger community had the preponderance of money, power and influence, they probably were superior. Or they were so intimidated by the White Citizens Council, the Ku Klux Klan and other groups, that they dared not behave in any way which challenged the recognized establishment.

While at Ft. Benning, I witnessed other attitudes and incidents - one of which involved a tragedy - which encouraged the notion that indeed we were not ready.

Yet there were other occurrences which reinforced the notion that change was in the air. Despite the reluctance of the inculcated and the intimidated, sufficient numbers were beginning to turn out to vote. And if you tilted your ear on a quiet day, you could hear the chant, "Ain't gonna let nobody turn me around!"

Simultaneously, Rosa Parks refused to give up a seat on a segregated bus, students sat in at segregated Woolworth lunch counters in Greensboro, N.C.

Black, White, Latino, Asian and Native American students and other people of conscience, descended on the South from the North, the West and Midwest, to join the Black organizers there, who like the Dreamer, who had been enlisted by a committee formed after the Rosa parks incident, had determined to change the laws, hearts and minds of segregationists throughout the land; the ever present Confederate flag notwithstanding.

Fannie Lou Hamer who was later to found the Mississippi Freedom Democratic Party, changing the national political scene forever, declared she was "Sick and tired of being sick and tired!"

Stokely Carmichael (later Kwame Toure) broadcast the notion of "Black Power!"

Names and events to follow, are legend. And of course, thousands made immeasurable sacrifices, but will be eternally anonymous.

In 1983, 1 had occasion to return to Atlanta and spend two weeks there. It had now been twenty years, dozens of murders and innumerable sacrifices of life, limb, property and sanity.

The physical landscape had changed from two, three, four storied clapboard or brick structures, to the cement and steel skyscrapers of a city.

In 1963, Atlanta had been a bus station town. Now, in 1983, it was an airport metropolis.

I had been to the South in the Seventies. I had made three trips to Huntsville, Alabama as an actor to make army training films. In those years, when I entered a motel or restaurant as the only Black present, I was treated as if no one cared if I was Black. Of course, it was obvious to me, that everyone cared about my color, or they wouldn't have taken so much care to seem not to care.

But it couldn't be denied that things had changed enough in ten years, that I was at least welcomed. Needless to say, the Confederate flag was in evidence.

1983 Atlanta offered me the opportunity to spend two weeks investigating the new South from within. I knew that any racial attitudes apparent there, would equal those which were hidden in the North.

I was taking classes for my job. We were located across a plaza from Georgia State University.

My first impressions were in the University cafeteria, where I had lunch on most days. The University which would have been fully segregated, twenty years earlier was now fully integrated. That is to say, not only was the student body made up of various colors and ethnicities, but there were sufficient numbers of adults in attendance, that I as a man in his forties, did not attract attention. This represented clear and obvious change. Progress.

With the exception of a barbecue joint in old Atlanta, every place I visited during my stay, was integrated. Twenty years earlier, they had been White only.

Oh, to be sure, I detected some condescension in some quarters. And in the pale eyes of an occasional middle aged White man, I could see reflections of the Confederate flag.

Yet, when I recalled a night in 1963, when across the street from the Colored American Legion Bar, a ruckus arose, I was again reminded of how drastically things had changed.

Across the street from the Colored American Legion where my friends and I imbibed, was a segregated club.

An unaccompanied Negro man had entered that premise and demanded to be served. One of the patrons had thrown a shuffleboard puck, hitting the interloper in the temple killing him.

Upon learning of the incident, I ran across the street insisting that the police be called. A middle aged blonde woman stated that she had already called the police. In my agitated state, I chose not to accept her word. I announced that I would return to the American Legion, and call the police myself.

Whereupon, another Negro man who had come across the street, admonished me.

"Boy, didn't you hear that White woman say, she done called the police!"

Choosing not to deal with him, I rushed to the telephone and called the police who advised me that the woman had indeed called them. In fact while I was on the phone, I saw the squad car arrive.

Such an incident could occur even now, or in the future, for that matter. But the place in which it occurred would not be segregated and it is highly unlikely that one Black man would admonish another in terms based upon racial deference.

Now thirty-six years later, I reflect on the conditions of my youth, the Colored and White accommodations, including toilets, drinking fountains, recreational facilities, theaters, restaurants, lodging; conditions that young people in our time hardly find imaginable; conditions that those of us who experienced segregated schools and jobs and total denial of advancement have to reassure ourselves, are no longer present in our society, I come to a reluctant but inevitable conclusion.

Answer Yes, we have arrived in the Promised Land. Oh, racism and prejudice are alive and well. They will never die. The Promised Land is not to be confused with Paradise. But racial laws and practices, are no longer formidable.

The Confederate Flags are still there. But there are fewer of them, and they are no longer official.

The other day I was made aware that among the Attorneys General who won the Class Action Suit against the tobacco industry was the Attorney General of the State of Georgia. He is an African American. The reason I had not previously known of him, is that such attainments are no longer remarkable.

That most of you here present, are not aware that there are several Black owned brokerages on Wall Street, is because such advancement is no longer remarkable.

That the medical team which successfully delivered the septuplets in 1997, was headed by a woman of African descent is not widely celebrated, is because such accomplishments are no longer remarkable.

The great entertainer James Brown wrote, "I don't want nobody to give me nothing. just open up the door, I'll get it myself"

My friends, the door is open. Whether we choose to stride confidently through that door or, stand waiting for an escort, it up to us. We are in the Promised Land.

Somebody

Somebody said it couldn't be done, But he with a chuckle replied

That "maybe it couldn't," but he would be one

Who wouldn't say so 'till he'd tried.

So, he buckled right in, with the trace of a grin

On his face. If he worried he hid it.

He started to sing as he tackled the thing

That couldn't be done, and he did it!

Edgar A. Guest, FPS

The New Men's Movements

Reinventing The Wheel. Part 1

by Paul Rich, MPS / Guillermo De Los Reyes

Concern about declining membership is widespread in the world of Freemasonry, but at the same time a number of new men's movements have appeared that seem oblivious to the long history of male fraternalism. A high profile example is the Promise Keepers, who have been hailed as "the largest and most important men's movement in the United States today." If nothing else, Freemasons should regard the success of such groups in claiming to be offering new insights as an indication that, despite centuries of activity, the Craft is still unknown and misunderstood by large segments of the general public.

The Promise Keepers were founded in 1991 by Bill McCartney, a University of Colorado football coach. McCartney wanted to gather men together on a platform of "utter sincerity, moral soundness, honesty, and candor, with nothing artificial and no empty promises". His rallying cry is that "a man of integrity is a man who keeps his promises". The Promise Keepers sponsor massive rallies in stadiums, in 1996 drawing a total of 1. 1 million men to their events. The meetings emphasize the male role, claiming that men have been "emotionally emasculated" and need to take back their leadership position in family life.2

Whatever else can be said about Freemasonry, its rituals clearly emphasize the importance of a promise. In fact, the seriousness with which Masonic obligations are undertaken has got the fraternity into hot water at least since the Morgan Affair and the Anti-Masonic Party activities of the early nineteenth century. It is ironic that after such a history of debate over the oaths of fraternalism, a new movement would be filling the bleachers with people eager to proclaim their seriousness in keeping commitment. (At least some Promise Makers are interred with their lapel buttons and have A PROMISE KEPT on their memorial stone)

Although the Promise Makers are closely associated with evangelical Christianity they also have a relation to men's groups of the 1980s, and in particular the Iron John group, so called because its inspiration has been the bestselling book by Robert Bly, Iron John.4 Bly might be described as a male chauvinist Joseph Campbell, a clever manipulator of mythology who has created a wise old man and mentor, Iron John.5 If you see your neighbor half-naked and dabbed in war paint, the chances are he has been impressed by Blys arguments.6

This fuss over the alleged decline of masculinity and the need for bolstering it may cause anthropologists and sociologists to yawn. Every generation', seems to make the same rediscovery. At the start of the twentieth century members of the Ecole Sociologique in Paris, including Emile Durkheim, Arnold van Gennep, Lucien Levt-Bruhl and,Emile Doutte were convinced of the importance of ritual in sustaining a male identity- "Initiation, more than any other body of knowledge, has suffered throughout history from the fate of continually being forgotten and having to be rediscovered. 7

Bly asserts that, "There is male initiation, female initiation, and human initiation. In this book I am talking about male initiation only ... We have defective mythologies that ignore masculine depth of feeling, assign men a place in the sky instead of earth, teach obedience to the wrong powers, work to keep men boys, and entangle both men and women in systems of industrial domination that exclude both matriarchy and patriarchy."8 He draws heavily on what he alleges is North American Indian tradition in his suggestions for men staging 'new' initiation rituals that will 'free' them of this supposed female domination.9 Alas for the Improved Order of Red Men, who are virtually extinct! Perhaps if they had held on just a little longer, the enthusiasm for Bly would have helped them.

Not everyone would agree that what .the world needs is to unleash the male through uninhibited male-only ceremonies. In fact, the Promise Makers are now being stalked by Equal Partners, a Brooklyn-based organization whose head, the Rev. David Dyson, claims that "The Promise Keepers' movement undermines the equality of women in family, church, and society." 10

When Freemasonry is compared to the Iron Men and to the Promise Keepers, the allegations that it is extremist when it comes to gender issues look ill-informed. Teaching restraint is one of the objects of Freemasonry- A non Mason scholar comments, "Men devised experiences that helped transform the impulsive passions of the boy into the purposeful energies of the man"11 The lodge mom with its etiquette and decorum is a far cry from drums in the woods or vast stadium rallies.

In fact, Mary Ingham in her book Men: The Male Myth Exposed, thinks that the male search for such stagy shenanigans "stems largely from insecurity the need to try and prove that they are male and that they are strong, because they lack the inner ego strength to feel it." As far as she is concerned, the end result is to "add another layer of insensitivity." 12

The leaders in the new movements show -any sign of being aware that they are reinventing the wheel. Bly remarks that "Men's clubs and societies have steadily disappeared.-13 While this is lamentable because "only men can initiate men, as only women can initiate women" 14 he claims to have the solution. Ritual! He asserts that American salvation is via ritual, 15 that "The ancient practice of initiation then - still very much alive in our genetic structure . offers a third way through, between

the two 'natural' roads of manic excitement and victim excitement. A mentor or 'male mother' enters the landscape. Behind him, a being of impersonal intensity stands, which in our story is the Wild Man, or Iron John." 16

The new movements are ahistorical, which is to say they are completely unacquainted with the long history of male fraternalism. 17 Well, making up ritual is not easy- "Playboy bunnies and gangsters make lousy models. ." 18 The discovery that ritual is important to mark the stages of life will amuse Masons. So will the observation that such marks of transition into adulthood as mundane drivers' licenses or college diplomas will not do.19

There will be general agreement with the observation that something much stronger is wanted. But do "We need wilderness and extravagance"? 20 Bly claims the troubles of modern life are because, "...having abandoned initiation, our society