Pray for the Reposed!
by the New Hieromartyr John of Riga
by the New Hieromartyr John of Riga
Tuesday, November 4, 2008
On death and prayer
"When we pray for the reposed and do charitable works in their name [dead], it is necessary, Brethren, to reflect on our own death while there is still time."
Friday, October 17, 2008
What is Prayer? by Mahatma Gandhi
"A medical graduate asks: "What is the best form of prayer? How much time should be spent at it?"
"In my opinion to do justice is the best form of prayer and one who is sincere about doing justice to all does not need to do any more praying. Some people spend a long time over sandhya and 95% of them do not understand the meaning of what they say. In my opinion prayer should be said in one's mother tongue. It alone can affect the soul best. I should say that a sincere prayer for one minute is enough. It should suffice to promise God not to sin.
Prayer means asking God for something in a reverent attitude. But the word is used also to denote any devotional act. Worship is a better term to use for what the correspondent has in mind. But definition apart, what is it that millions of Hindus, Mussulmans, Christians and Jews and others do every day during the time set apart for the adoration of the Maker?
It seems to me that it is a yearning of the heart to be one with the Maker, an invocation for His blessing. It is in this case the attitude that matters, not words uttered or muttered. And often the association of words that have been handed down from ancient times has an effect which in their rendering into one's mother tongue they will lose altogether.
Thus the Gayatri translated and recited in, say, Gujarati, will not have the same effect as the original. The utterance of the word "Rama" will instantaneously affect millions of Hindus, when the word "God", although they may understand the meaning, will leave them untouched. Words after all acquire a power by long usage and sacredness associated with their use. There is much therefore to be said for the retention of the old Sanskrit formulae for the most prevalent mantra; or verses. That the meaning of them should be properly understood goes without saying.
There can be no fixed rule laid down as to the time these devotional acts should take. It depends upon individual temperament. These are precious moments in one's daily life. The exercises are intended to sober and humble us and enable us to realize that nothing happens without His will and that we are but "clay in the hands of the Potter". These are moments when one reviews one's immediate past, confesses one's weakness, asks for forgiveness and strength to be and do better. One minute may be enough for some, twenty-four hours may be too little for others.
For those who are filled with the presence of God in them, to labour is to pray. Their life is one continuous prayer or act of worship. For those others who act only to sin, to indulge themselves, and live for self, no time is too much. If they had patience and faith and the will to be pure, they would pray till they feel the definite purifying presence of God within them. For us ordinary mortals there-must be a middle path between these two extremes. We are not so exalted as to be able to say that all our acts are a dedication nor perhaps are we so far gone as to be living purely for self.
Hence have all religions set apart times for general devotion. Unfortunately these have nowadays become merely mechanical and formal, where they are not hypocritical. What is necessary therefore is the correct attitude to accompany these devotions.For definite personal prayer in the sense of asking God for something, it should certainly be [our] own tongue. Nothing can be grander than [to] to make us act justly towards everything that lives."
Young India, July 10, 1926
Also see article in Wikipedia, Satyagraha. Also see other articles by Gandhi here.
"In my opinion to do justice is the best form of prayer and one who is sincere about doing justice to all does not need to do any more praying. Some people spend a long time over sandhya and 95% of them do not understand the meaning of what they say. In my opinion prayer should be said in one's mother tongue. It alone can affect the soul best. I should say that a sincere prayer for one minute is enough. It should suffice to promise God not to sin.
Prayer means asking God for something in a reverent attitude. But the word is used also to denote any devotional act. Worship is a better term to use for what the correspondent has in mind. But definition apart, what is it that millions of Hindus, Mussulmans, Christians and Jews and others do every day during the time set apart for the adoration of the Maker?
It seems to me that it is a yearning of the heart to be one with the Maker, an invocation for His blessing. It is in this case the attitude that matters, not words uttered or muttered. And often the association of words that have been handed down from ancient times has an effect which in their rendering into one's mother tongue they will lose altogether.
Thus the Gayatri translated and recited in, say, Gujarati, will not have the same effect as the original. The utterance of the word "Rama" will instantaneously affect millions of Hindus, when the word "God", although they may understand the meaning, will leave them untouched. Words after all acquire a power by long usage and sacredness associated with their use. There is much therefore to be said for the retention of the old Sanskrit formulae for the most prevalent mantra; or verses. That the meaning of them should be properly understood goes without saying.
There can be no fixed rule laid down as to the time these devotional acts should take. It depends upon individual temperament. These are precious moments in one's daily life. The exercises are intended to sober and humble us and enable us to realize that nothing happens without His will and that we are but "clay in the hands of the Potter". These are moments when one reviews one's immediate past, confesses one's weakness, asks for forgiveness and strength to be and do better. One minute may be enough for some, twenty-four hours may be too little for others.
For those who are filled with the presence of God in them, to labour is to pray. Their life is one continuous prayer or act of worship. For those others who act only to sin, to indulge themselves, and live for self, no time is too much. If they had patience and faith and the will to be pure, they would pray till they feel the definite purifying presence of God within them. For us ordinary mortals there-must be a middle path between these two extremes. We are not so exalted as to be able to say that all our acts are a dedication nor perhaps are we so far gone as to be living purely for self.
Hence have all religions set apart times for general devotion. Unfortunately these have nowadays become merely mechanical and formal, where they are not hypocritical. What is necessary therefore is the correct attitude to accompany these devotions.For definite personal prayer in the sense of asking God for something, it should certainly be [our] own tongue. Nothing can be grander than [to] to make us act justly towards everything that lives."
Young India, July 10, 1926
Also see article in Wikipedia, Satyagraha. Also see other articles by Gandhi here.
Friday, October 10, 2008
Our Masonic Penalties by MWBro Jack Levitt, PGM, GLC
"The penalties by which every Mason symbolically binds himself to fulfill his obligations are ancient in Masonry. No man is certain of their origins. But they were probably added to the ritual at a time of great persecution, when the very lives of Masons depended upon the secrecy of their Brothers.
Our enemies believe that Masonic metaphors mean exactly what they say and nothing else. In other words, they believe that Masonry is composed of “signs” like “stop” and “yield” traffic signs or the “exit” sign over a door. To them signs mean exactly what they say and are not liable to interpretation. But the fact is that Freemasonry is made up of metaphors and symbols which allow multiple interpretations.
When a man comes into Masonry, his life changes from the dead letter of “sign” to the living letter of metaphor. The metaphoric content of Freemasonry is signaled to the proto-Mason exactly where is should be - at the obligation, the most solemn, emotional, and impressive part of the initiation, not at some other “explanation” part where only the intellect is concerned. The candidate has already been told that the obligation contains nothing contrary to moral, civil and religious duties.
The only penalties Masonry inflicts are reprimand, suspension and expulsion. We retain the ancient penalties, not to frighten or disgust, but because they are important symbols in the tradition and in the study of the fraternity. At the very least, they make plain the torture and agony of conscience any good man should feel at the thought that he had violated his sworn word - for the good and honest man is ever his own most severe judge, censor and critic.
We may escape the judgment of others for our misdeeds, but never the condemnation of our own conscience. In the symbolism of the penalties, as in all things Masonic, let the wise man seek for further enlightenment."
From the compilation of PGM Jack Levitt, GLC * * Most Worshipful Jack Levitt was one of the PGM introduced at the 2008 Annual Communication last month.
"WE DO GOOD THINGS BETTER" - PinoyMasons
As emailed and shared by Bro Bert Guiang, Anacapa 710, Oxnard, Camandy City/lingayen/ Zambales
http://www.zambales Lforum.org/ bertguiang/
http://www.angelfire.com/on4/zambalesforum/doonposaamin.htm
Moderator's Note: In some jurisdictions, the Masonic penalties are referred to as "symbolic penalties" or "former penalties". In other words, no one in his right mind nowadays would take the Masonic penalties literally. They are now symbolic as far as mainstream Freemasonry is concerned or in ancient times might have been but not anymore.
Our enemies believe that Masonic metaphors mean exactly what they say and nothing else. In other words, they believe that Masonry is composed of “signs” like “stop” and “yield” traffic signs or the “exit” sign over a door. To them signs mean exactly what they say and are not liable to interpretation. But the fact is that Freemasonry is made up of metaphors and symbols which allow multiple interpretations.
When a man comes into Masonry, his life changes from the dead letter of “sign” to the living letter of metaphor. The metaphoric content of Freemasonry is signaled to the proto-Mason exactly where is should be - at the obligation, the most solemn, emotional, and impressive part of the initiation, not at some other “explanation” part where only the intellect is concerned. The candidate has already been told that the obligation contains nothing contrary to moral, civil and religious duties.
The only penalties Masonry inflicts are reprimand, suspension and expulsion. We retain the ancient penalties, not to frighten or disgust, but because they are important symbols in the tradition and in the study of the fraternity. At the very least, they make plain the torture and agony of conscience any good man should feel at the thought that he had violated his sworn word - for the good and honest man is ever his own most severe judge, censor and critic.
We may escape the judgment of others for our misdeeds, but never the condemnation of our own conscience. In the symbolism of the penalties, as in all things Masonic, let the wise man seek for further enlightenment."
From the compilation of PGM Jack Levitt, GLC * * Most Worshipful Jack Levitt was one of the PGM introduced at the 2008 Annual Communication last month.
"WE DO GOOD THINGS BETTER" - PinoyMasons
As emailed and shared by Bro Bert Guiang, Anacapa 710, Oxnard, Camandy City/lingayen/ Zambales
http://www.zambales Lforum.org/ bertguiang/
http://www.angelfire.com/on4/zambalesforum/doonposaamin.htm
Moderator's Note: In some jurisdictions, the Masonic penalties are referred to as "symbolic penalties" or "former penalties". In other words, no one in his right mind nowadays would take the Masonic penalties literally. They are now symbolic as far as mainstream Freemasonry is concerned or in ancient times might have been but not anymore.
Tuesday, October 7, 2008
Wisdom and on Mandela by Malcolm Fraser
"One of the greatest gifts one generation can give to another is the knowledge gained from experience. Inspired by this concept, photographer and filmmaker Andrew Zuckerman asked some of the world's leaders in the arts, religion, business and politics, all over 65, about wisdom."
So as the Good Weekend (Sept 20, 2008 issue, pp 32-38) spread article began. What caught my interest is the excerpt from Malcolm Fraser's answer. Malcolm Fraser is a former Prime Minister of Australia, and as far as I know is not a member of the craft. But reading his comments, he could have been a craftsman:
"Compromise is a question of judgement - how far can you go without forgoing a matter of great principle?" Malcolm Fraser
"Wisdom is a rare commodity. There are a lot very brilliant people, bright people, clever people; not so many people who are wise. I'm not sure I can define wisdom in any clear, short way that's going to make a great deal of sense. But once you've known somebody for a while, you'll begin to understand whether they're wise or not.
Of all the people I've met anywhere in the world, I think the wisest and the best person was [Nelson] Mandela: somebody who could endure what he endured over the best part of three decades, come out of that with no sense of bitterness, no sense of sourness, who made friends with his jailers, recognised the other fellow's point of view, realised you can't come to a solution unless the point of view of the person to whom you're sometimes very strongly opposed is also taken into account.
The man's charity, his humanity... he may be the living definition of wisdom (Mod note: also a great man full of wisdom is the late Mahatma Gandhi.). But you can't describe Mandela just in a sentence or a paragraph.
The first time I met Mandela was in Pollsmoor Prison. He'd been taken into a sort of guest house and he was formal; he wasn't in prison clothes, he'd been given a decent safari suite to wear. Tall, upright. A spare man. A twinkle in his eye after 27 or 28 years in jail; still, the twinkle's still there. And he said, "Mr Fraser, can you tell me, is Donald Bradman (Mod note: The great Australian cricketer and a famous Freemason.) still alive?"
We begin to understand a person's wisdom based on what they do, what they stand for. If you take some examples out of recent times, there are people who train to believe in the rule of law, due process, equal application of the law to all people regardless of race, colour, religions; and then you look at what they do and you find they don't mean a word of it.
I sometimes see the wheel going around in relation to these things. I've experienced a little bit, I've read a little bit more history, and the sorts of things that are said now used to be said in Australia. For example, "We'll today Muslims aren't really Australians, because their first duty is to the Prophet."
In my father's time people said that of Roman Catholics: "They're not really Australians, their first duty is to the Pope." Now, nobody believes that any more, but for a number of reasons... that involved bigotry and hatred - total lack of reason - people believed it of Catholics, 50, 60. 70 years ago, and it created a sourness, a bitterness in this country that endured and among older people is not entirely dead.
When are we going to learn from history? Perhaps the most important thing to try to learn is that if you are ever going to get to a solution, if you are ever going to create a peaceful world, you are going to ask: what is it possible for the other fellow to do - for your opponent to do? If you are going to stand up and preach at him and say you've got to do this, you've got to do that, there'll never be an agreement.
I don't know that I can give anyone advice about going into politics, but I can say what I would hope people would go into politics for ... I would hope that somebody would have some fairly deeply held beliefs of the kind of society that he or she wanted to help create."
(Edited extract from Wisdom by Andrew Zuckerman, published by Hachette Australia on October 1; rrp $75. Wisdom is supported by a free multimedia exhibition of the same name at the State Library of NSW from October 18 to November 16; for details visit http://www.sl.nsw.gov.au/ )
So as the Good Weekend (Sept 20, 2008 issue, pp 32-38) spread article began. What caught my interest is the excerpt from Malcolm Fraser's answer. Malcolm Fraser is a former Prime Minister of Australia, and as far as I know is not a member of the craft. But reading his comments, he could have been a craftsman:
"Compromise is a question of judgement - how far can you go without forgoing a matter of great principle?" Malcolm Fraser
"Wisdom is a rare commodity. There are a lot very brilliant people, bright people, clever people; not so many people who are wise. I'm not sure I can define wisdom in any clear, short way that's going to make a great deal of sense. But once you've known somebody for a while, you'll begin to understand whether they're wise or not.
Of all the people I've met anywhere in the world, I think the wisest and the best person was [Nelson] Mandela: somebody who could endure what he endured over the best part of three decades, come out of that with no sense of bitterness, no sense of sourness, who made friends with his jailers, recognised the other fellow's point of view, realised you can't come to a solution unless the point of view of the person to whom you're sometimes very strongly opposed is also taken into account.
The man's charity, his humanity... he may be the living definition of wisdom (Mod note: also a great man full of wisdom is the late Mahatma Gandhi.). But you can't describe Mandela just in a sentence or a paragraph.
The first time I met Mandela was in Pollsmoor Prison. He'd been taken into a sort of guest house and he was formal; he wasn't in prison clothes, he'd been given a decent safari suite to wear. Tall, upright. A spare man. A twinkle in his eye after 27 or 28 years in jail; still, the twinkle's still there. And he said, "Mr Fraser, can you tell me, is Donald Bradman (Mod note: The great Australian cricketer and a famous Freemason.) still alive?"
We begin to understand a person's wisdom based on what they do, what they stand for. If you take some examples out of recent times, there are people who train to believe in the rule of law, due process, equal application of the law to all people regardless of race, colour, religions; and then you look at what they do and you find they don't mean a word of it.
I sometimes see the wheel going around in relation to these things. I've experienced a little bit, I've read a little bit more history, and the sorts of things that are said now used to be said in Australia. For example, "We'll today Muslims aren't really Australians, because their first duty is to the Prophet."
In my father's time people said that of Roman Catholics: "They're not really Australians, their first duty is to the Pope." Now, nobody believes that any more, but for a number of reasons... that involved bigotry and hatred - total lack of reason - people believed it of Catholics, 50, 60. 70 years ago, and it created a sourness, a bitterness in this country that endured and among older people is not entirely dead.
When are we going to learn from history? Perhaps the most important thing to try to learn is that if you are ever going to get to a solution, if you are ever going to create a peaceful world, you are going to ask: what is it possible for the other fellow to do - for your opponent to do? If you are going to stand up and preach at him and say you've got to do this, you've got to do that, there'll never be an agreement.
I don't know that I can give anyone advice about going into politics, but I can say what I would hope people would go into politics for ... I would hope that somebody would have some fairly deeply held beliefs of the kind of society that he or she wanted to help create."
(Edited extract from Wisdom by Andrew Zuckerman, published by Hachette Australia on October 1; rrp $75. Wisdom is supported by a free multimedia exhibition of the same name at the State Library of NSW from October 18 to November 16; for details visit http://www.sl.nsw.gov.au/ )
Wednesday, August 27, 2008
Courtesy Conferment of Degrees by Bro Kent Henderson
Part 3 of an excerpt from The Masonic World Guide (Lewis Masonic, London. 1984) -by Kent Henderson. Pages 6-14.
"Courtesy Degrees
Most regular Grand Lodges of the world, upon a written request from a recognized sister Grand Lodge, will confer 'courtesy degrees' upon a Mason from that sister jurisdiction. Courtesy degrees are the term used to describe the conferment of degrees upon a Mason from another Jurisdiction in a lodge under a host jurisdiction.
In many cases, only the second and third degrees can be conferred, but some jurisdictions, notably in the United States, will confer any or all of the three Craft degrees by courtesy.
A Mason traveling to another country or area, and who has not taken all the three Craft degrees, may wish to have a degree, or degrees, conferred upon him in another jurisdiction. This course of action may well suit a Mason who has been transferred to another locality in the course of his employment. For courtesy work to be carried out, a Mason will need to be in the host jurisdiction for at least several months. A quick tourist visit rarely affords enough time for courtesy work to be effected.
A Mason wishing to receive a degree by courtesy must follow a standard procedure. The steps to be undertaken are as follows:
1. On a brother's behalf, his Lodge secretary will write to his Grand Lodge office informing his Grand Secretary of the brother's desire in the matter. The letter will set out all the relevant details including the country to be visited by the brother, his residence therein, his current Masonic rank, and the dates of his residency.
2. Assuming that:
(i) a regular Grand Lodge exists in the country to be visited by the brother, and(ii) this jurisdiction will normally conduct courtesy work, and(iii) his Grand Secretary is satisfied that the brother's circumstances and reasons warrant the conferment of a courtesy degree, and(iv) the ritual forms used by the proposed host jurisdiction are somewhat comparable with local practice: then the brother's Grand Secretary will communicate with the Grand Secretary in the jurisdiction concerned, requesting that he act on behalf of the brother.
3. Invariably, such a request will be met, and the host jurisdiction will prevail upon one of its constituent lodges close to the place of temporary residence of the brother, to confer upon him the appropriate degree, or degrees.
4 .The brother's Grand Secretary will then be informed of the arrangements made by the hosting jurisdiction, and he will see that this information is passed back to the brother. Generally, the brother will be contacted by the hosting jurisdiction, or hosting lodge, and informed of the final arrangements. This will occur after he has taken up residency within its area.
Courtesy degrees, when conferred, have the full force of the conferment of degrees in the normal way. Upon receiving the Master Mason degree, a brother's home Grand Lodge will issue him his Master Mason's Certificate.
The Limitations of Courtesy Conferment
Several limitations apply to the conferment of courtesy degrees. The American Grand Lodges also publish a list of lodges, variously called a Roster, Directory, and a variety of other names. However, some of the smaller US Grand Bodies simply produce their lodge meeting details towards the rear of their annual Grand Lodge Proceedings.
A number of jurisdictions regularly publish a magazine/periodical for general distribution to their memberships. Most are produced bi-monthly or quarterly. They contain a wealth of information concerning the jurisdictions that publish them, and they will be of interest to the traveling Mason. Most are available on twelve month subscriptions.
Travelers desiring to purchase such a subscription can make inquiries at their own Grand Lodge office, and arrangements will be made with the jurisdiction concerned on the brother's behalf. In addition, most Grand Lodge libraries around the world subscribe to a range of foreign Masonic periodicals, and these are readily available for consultation by the intending visitor."
"Courtesy Degrees
Most regular Grand Lodges of the world, upon a written request from a recognized sister Grand Lodge, will confer 'courtesy degrees' upon a Mason from that sister jurisdiction. Courtesy degrees are the term used to describe the conferment of degrees upon a Mason from another Jurisdiction in a lodge under a host jurisdiction.
In many cases, only the second and third degrees can be conferred, but some jurisdictions, notably in the United States, will confer any or all of the three Craft degrees by courtesy.
A Mason traveling to another country or area, and who has not taken all the three Craft degrees, may wish to have a degree, or degrees, conferred upon him in another jurisdiction. This course of action may well suit a Mason who has been transferred to another locality in the course of his employment. For courtesy work to be carried out, a Mason will need to be in the host jurisdiction for at least several months. A quick tourist visit rarely affords enough time for courtesy work to be effected.
A Mason wishing to receive a degree by courtesy must follow a standard procedure. The steps to be undertaken are as follows:
1. On a brother's behalf, his Lodge secretary will write to his Grand Lodge office informing his Grand Secretary of the brother's desire in the matter. The letter will set out all the relevant details including the country to be visited by the brother, his residence therein, his current Masonic rank, and the dates of his residency.
2. Assuming that:
(i) a regular Grand Lodge exists in the country to be visited by the brother, and(ii) this jurisdiction will normally conduct courtesy work, and(iii) his Grand Secretary is satisfied that the brother's circumstances and reasons warrant the conferment of a courtesy degree, and(iv) the ritual forms used by the proposed host jurisdiction are somewhat comparable with local practice: then the brother's Grand Secretary will communicate with the Grand Secretary in the jurisdiction concerned, requesting that he act on behalf of the brother.
3. Invariably, such a request will be met, and the host jurisdiction will prevail upon one of its constituent lodges close to the place of temporary residence of the brother, to confer upon him the appropriate degree, or degrees.
4 .The brother's Grand Secretary will then be informed of the arrangements made by the hosting jurisdiction, and he will see that this information is passed back to the brother. Generally, the brother will be contacted by the hosting jurisdiction, or hosting lodge, and informed of the final arrangements. This will occur after he has taken up residency within its area.
Courtesy degrees, when conferred, have the full force of the conferment of degrees in the normal way. Upon receiving the Master Mason degree, a brother's home Grand Lodge will issue him his Master Mason's Certificate.
The Limitations of Courtesy Conferment
Several limitations apply to the conferment of courtesy degrees. The American Grand Lodges also publish a list of lodges, variously called a Roster, Directory, and a variety of other names. However, some of the smaller US Grand Bodies simply produce their lodge meeting details towards the rear of their annual Grand Lodge Proceedings.
A number of jurisdictions regularly publish a magazine/periodical for general distribution to their memberships. Most are produced bi-monthly or quarterly. They contain a wealth of information concerning the jurisdictions that publish them, and they will be of interest to the traveling Mason. Most are available on twelve month subscriptions.
Travelers desiring to purchase such a subscription can make inquiries at their own Grand Lodge office, and arrangements will be made with the jurisdiction concerned on the brother's behalf. In addition, most Grand Lodge libraries around the world subscribe to a range of foreign Masonic periodicals, and these are readily available for consultation by the intending visitor."
The Procedures of Visiting by Bro Kent Henderson
Part 2 of an excerpt from The Masonic World Guide (Lewis Masonic, London. 1984) -by Kent Henderson. Pages 6-14.
"There are ten steps, or procedures, involved in successful Masonic visiting-most of which are sequential. They move from obtaining the appropriate documentation, to the actual sitting of a visitor in a strange Lodge.
These steps must be followed before a visitor can be admitted into a Lodge wherein he is not known, and their whole purpose is to establish the bona fides of a true and lawful Brother.
Step One: Advise your own Lodge Secretary
The first step is to inform your own Lodge secretary of your desire to visit outside your own jurisdiction, and to provide him with details of your travels. He will liaise with your Grand Lodge office to procure all the necessary documents, and obtain advice.
Step Two: The Procuration of Masonic Documentation
To establish himself as a true and lawful brother to the satisfaction of his hosts, the visiting Mason must first produce the appropriate documents which will attest to his regularity as a Freemason.
The following documents should be carried by a Mason seeking admittance into any regular Lodge wherein he is not personally known:.
A Grand Lodge Certificate or Diploma: Every Grand Lodge issues this, or similarly named, documentation. It is a credential provided to the Master Mason to prove in writing that he is a regular Mason. It invariably contains the dates appropriate to his admission into the Craft, the signature of his Grand Secretary, the Grand Lodge Seal, and his signature.
A Receipt of Dues: It is not enough for a visiting Mason to produce his Grand Lodge Certificate when seeking admission to a strange Lodge. While his Certificate provides proof that the person named on it is a Freemason, it does not prove that he is a current financial member of a regular Lodge. To be a Mason in good standing is the usual Masonic terminology describing a financial member.
Some jurisdictions provide their financial members with a receipt of dues as a right, while others provide it only on request.
The Dues Card: The Dues Card is a form of receipt of dues provided by Lodges under a number of jurisdictions, notably in North America. This is considered in these jurisdictions as the most important Masonic 'Passport'.
Indeed, in the United States, lodges have little interest in sighting a Grand Lodge Certificate, but no visitor will enter their Temples without first producing a Dues Card or satisfactory equivalent. In lieu of a Dues Card or other direct form of receipt of dues, a recent Lodge summons (notice of meeting), or letter of introduction may suffice.
In addition to the largely compulsory documents just detailed, it is recommended that a visitor also carry, and if necessary present, the following additional documents:
A Letter of Introduction: Many Grand Lodges provide a letter of introduction to intending visitors through their Grand Lodge office. Such letters carry the Grand Secretary's recommendation, and all the Masonic details of its bearer. It can usually be used as a substitute for a 'receipt of dues' if personally carried.
Some Grand Secretaries will forward a visitor's 'letter of introduction direct to Grand Lodge under which he proposes to visit, thus giving its Grand Secretary pre-warning of the visitor's imminent presence.
A Passport: All foreign travelers carry a passport, and while it is rarely called upon for Masonic purposes, it has the effect of attesting to its bearer's actual identity.
There are other Masonic documents issued by some Grand Lodges. Many provide a Past Master's Certificate to appropriately qualified Masons. Past Masters are advised to carry this document, or similar documentation, especially if they wish to witness an Installation Ceremony in full, in those jurisdictions wherein only Installed Masters may witness certain parts of it.
Visitors who are not yet Master Masons (ie: they are Entered Apprentices, or Fellow Crafts) will not yet have received, nor be entitled to receive, their Grand Lodge Certificate. However, they can usually obtain appropriate documentation from their Grand Secretary's office prior to departure from their own jurisdiction.
It is as well to mention that Masons in this category may not be able to visit in some jurisdictions. English-speaking and Continental Freemasonry, in particular, usually restrict visiting between themselves to holders of the Master Mason Degree.
Jurisdictions working a Webb-form ritual have a similar restriction. Even in those jurisdictions where such a Mason may be permitted to visit,limitations often apply. Such a Mason is strongly advised to consult with his own Grand Lodge office prior to departure. It may even be possible for him to receive the degrees that he is yet to obtain by courtesy in another jurisdiction. The matter of courtesy degrees is dealt with later in this section.
Step Three: Check for Regularity
It is essential that each Mason check that regular Freemasonry exists in the area he proposes to visit. (A chapter explaining regularity and its importance follows shortly. At the rear of this guide is to be found a list of Grand Lodge recognition.) Given the parameters explained at that point, these lists may be used to determine whether or not the jurisdiction that is proposed to be visited is recognized by your own Grand Lodge. A Mason's own Grand Lodge office will assist further in this regard.
Step Four: Visit its Grand Lodge Office First
The recommended form of making contact, and of advising a particular Grand Lodge of your presence in its jurisdiction, is in person. Most Grand Lodges are based in the capital city, or principal city, of a country or area. As such a city usually doubles as the main point of entry into the area, a visit to the local Grand Lodge office is generally quite practicable. On visiting a Grand Lodge office a visiting Mason can always be assured of full assistance. Indeed, should a visiting Mason be in need of advice or assistance of any nature, not necessarily Masonic, he can always find it amongst his brethren in the Craft, no matter in which country he may find himself.
Step Five: Direct Lodge Visiting
As a second preference, to be used if for some reason a visit to the appropriate Grand Lodge office proves impossible, a visitor can use the information contained in this guide to directly attend a Lodge meeting. However, due to the restrictions of space it has not been possible to list the details of Lodges in every jurisdiction.
(Your Lodge Secreatry should have a copy of all Grand Lodges and Lodges you have amity with. Moderator).
In addition, it is appreciated that several Grand Lodges have warranted Lodges without their geographical jurisdiction, so that a visit to the appropriate Grand Lodge office is not possible. This particularly applies to Lodges in Africa and Asia under the British Grand Lodges.
Step Six: A Letter to a Grand Lodge
As a last alternative to make contact, a mason proposing to travel masonically can write a letter to the Grand Jurisdiction he is to visit, seeking advice. However, this method should only be used as a last resort if the appropriate Grand Lodge office cannot be personally visited, or if no details concerning constituent lodges are available.
If this approach is to be undertaken, such a letter must be sent via your own Grand Lodge office. Such a letter should be addressed to the Grand Secretary of the Grand Lodge concerned; and should contain your name and address and full Masonic details, together with your places of residence in its jurisdiction and the dates applicable to your itinerary.
Any such letter must be directed via your own Grand Lodge office for several reasons. Firstly, and most importantly, correspondence directed through a Mason's own Grand Lodge office assures the Grand Lodge being asked for advice that the enquiring brother is indeed a regular Mason deserving of receiving the desired assistance.
Secondly, by directing a letter through your own Grand Lodge office, your Grand Secretary can enclose an accompanying letter of support, which in turn will ensure a useful and speedy reply. It needs to be added that if a mason sends a letter direct to any foreign jurisdiction, he is unlikely to receive a response.
Thirdly, it must be appreciated that Grand Lodges get enough mail as it is, and letters from hundreds of inquiring visitors will not alleviate this situation. Clearly then, this whole matter is one of Masonic protocol, and protocol must be followed. Any letter that is to be sent must be arranged well before your planned departure, to ensure a reply is received in time for your visit.
Step Seven. Know your own Ritual.
As will soon be appreciated, it is necessary for visitors to undergo a Masonic examination prior to entering a strange lodge. It is, therefore most desirable for Masonic travelers to be full conversant with their home ritual, and in particular, with the examination procedures used by Lodges under their home Grand Lodge.
This knowledge will be of great assistance to the visitor. While rituals and examination procedures do vary around the world, the modes of recognition and basic ritual content are not dissimilar. Therefore, a Mason with adequate knowledge of the practices in his own jurisdiction will experience no trouble elsewhere.
Step Eight: Arrive Early
Having completed all the above procedures as appropriate, you are now in a position to visit. It is essential that you arrive at your chosen lodge meeting at least half an hour prior to its commencement. This will enable you to complete the remaining procedures as detailed below. A tardy, or late, arrival might well prevent you from visiting.
Step Nine: "Strict Trial and Due Examination" .
Having arrived at the lodge you wish to visit, your first task is to advise its Tyler of your presence- and present to him your Masonic credentials as already detailed However, in all regular Masonic jurisdictions, it is necessary that in addition to presenting these documents, an unknown mason seeking to visit a lodge undergo a personal examination.
A traveling Mason must be prepared for this eventuality. In Masonic terminology, this process is called "Strict Trial and Due Examination" . Both amount to the same thing. Either means the ascertainment that a stranger is Freemason, or he is not.
The nature of Freemasonry does not allow documentary evidence alone to be the final testament as to whether a man is a Freemason. It is possible, although unlikely, that a person seeking admission may be carrying false or stolen documents. There have been occurrences in the past of unqualified persons, or impostors, seeking admission to Lodge meetings.
An impostor may be a person who has never been a Mason, one who is under suspension or expulsion from a Lodge or one whose Grand Lodge is not recognized as regular. A Mason who cannot prove that he is in good standing may also be prevented from visiting.
The procedures of Masonic examination and recognition vary throughout the world, and these differences are based on ritual divergence. However, these procedures are all designed to achieve the same ends, and provided a mason is well acquainted with the practice of the Craft in his own jurisdiction, he will experience little difficulty elsewhere. As we shall discover in a later chapter; while the forms of Masonic rituals around the world vary somewhat, the content is reasonably similar.
In most jurisdictions, Masonic examination is carried out by an examining committee; appointed by the Master of the lodge either formally or on an ad hoc basis as the need arises. This committee can consist of the Master himself and his two Wardens, two or three Past Masters, or a small number of senior Lodge members.
In some areas, the examination is carried out by the Lodge Tyler.In most jurisdictions the examination, while thorough, is informally presented. It is usual for the examiners to select features of Masonic knowledge at random, even to the point of requiring information out of sequence from each of the three degrees. This practice tends to uncover the 'Parrot Mason', or fraud with a good memory. Some committees even ask quite broad questions such as; 'tell us all you know about how you were raised to the degree of a Master Mason', although this is rare.
In some jurisdictions, notably Ireland and those of the United States, visitors are required to repeat the Tyler's Oath. (The wording of this Oath is contained under the heading of the United States.) As a final comment, it can be readily said that provided the man under examination is indeed a true and lawful brother, he will be discovered and acknowledged as such. The reverse, of course, is also true.
Step Ten. Avouchment and Vouching
In Masonic terminology, 'Avouchment' is the lawful information which a Mason provides to the Lodge he seeks to visit, and the actual procedures which allow him to sit therein. Vouching technically means a Mason being able to state that he has 'sat in open Lodge' with another. Therefore, if a Mason visits a Lodge wherein he knows one or more of its members and has sat in open Lodge with them, they will vouch for him, and he will not need to pass Strict Trial and Due Examination.
Whereupon he is unknown, after he has presented his credentials and has been examined the Examining Committee or one of its members will vouch for him.
The avouchment procedures inside lodges vary widely between jurisdictions, but are all designed to evince to the Lodge membership that the visitor is masonically entitled to be present.
In some jurisdictions, the visitor will enter after the Lodge is opened. In others, he will be present from the beginning, and all visitors will be asked to rise to be vouched for by a member present prior to the Lodge opening. Unknown Masons will have already passed an examination.
In Ireland and the United States jurisdictions, this is accompanied by what is known as 'purging the lodge'. This practice will be detailed in its proper place later in this book. All these procedures pose no problems for the true and lawful brother,and they will certainly be of interest to the Mason who has not experienced them before.
In other jurisdictions, notably of direct English descent, visitors will be vouched for inside the Lodge while the visitor himself remains outside, to be admitted after he has been cleared. Many Lodges using this form of vouching often accompany it with a card system, whereupon the visitor (having been properly examined) records his name, Lodge and Masonic rank on a card, which is then passed inside the Lodge and read out. Upon the name of each visitor being read, the member vouching for the named visitor will stand and signify his assent to the Master."
"There are ten steps, or procedures, involved in successful Masonic visiting-most of which are sequential. They move from obtaining the appropriate documentation, to the actual sitting of a visitor in a strange Lodge.
These steps must be followed before a visitor can be admitted into a Lodge wherein he is not known, and their whole purpose is to establish the bona fides of a true and lawful Brother.
Step One: Advise your own Lodge Secretary
The first step is to inform your own Lodge secretary of your desire to visit outside your own jurisdiction, and to provide him with details of your travels. He will liaise with your Grand Lodge office to procure all the necessary documents, and obtain advice.
Step Two: The Procuration of Masonic Documentation
To establish himself as a true and lawful brother to the satisfaction of his hosts, the visiting Mason must first produce the appropriate documents which will attest to his regularity as a Freemason.
The following documents should be carried by a Mason seeking admittance into any regular Lodge wherein he is not personally known:.
A Grand Lodge Certificate or Diploma: Every Grand Lodge issues this, or similarly named, documentation. It is a credential provided to the Master Mason to prove in writing that he is a regular Mason. It invariably contains the dates appropriate to his admission into the Craft, the signature of his Grand Secretary, the Grand Lodge Seal, and his signature.
A Receipt of Dues: It is not enough for a visiting Mason to produce his Grand Lodge Certificate when seeking admission to a strange Lodge. While his Certificate provides proof that the person named on it is a Freemason, it does not prove that he is a current financial member of a regular Lodge. To be a Mason in good standing is the usual Masonic terminology describing a financial member.
Some jurisdictions provide their financial members with a receipt of dues as a right, while others provide it only on request.
The Dues Card: The Dues Card is a form of receipt of dues provided by Lodges under a number of jurisdictions, notably in North America. This is considered in these jurisdictions as the most important Masonic 'Passport'.
Indeed, in the United States, lodges have little interest in sighting a Grand Lodge Certificate, but no visitor will enter their Temples without first producing a Dues Card or satisfactory equivalent. In lieu of a Dues Card or other direct form of receipt of dues, a recent Lodge summons (notice of meeting), or letter of introduction may suffice.
In addition to the largely compulsory documents just detailed, it is recommended that a visitor also carry, and if necessary present, the following additional documents:
A Letter of Introduction: Many Grand Lodges provide a letter of introduction to intending visitors through their Grand Lodge office. Such letters carry the Grand Secretary's recommendation, and all the Masonic details of its bearer. It can usually be used as a substitute for a 'receipt of dues' if personally carried.
Some Grand Secretaries will forward a visitor's 'letter of introduction direct to Grand Lodge under which he proposes to visit, thus giving its Grand Secretary pre-warning of the visitor's imminent presence.
A Passport: All foreign travelers carry a passport, and while it is rarely called upon for Masonic purposes, it has the effect of attesting to its bearer's actual identity.
There are other Masonic documents issued by some Grand Lodges. Many provide a Past Master's Certificate to appropriately qualified Masons. Past Masters are advised to carry this document, or similar documentation, especially if they wish to witness an Installation Ceremony in full, in those jurisdictions wherein only Installed Masters may witness certain parts of it.
Visitors who are not yet Master Masons (ie: they are Entered Apprentices, or Fellow Crafts) will not yet have received, nor be entitled to receive, their Grand Lodge Certificate. However, they can usually obtain appropriate documentation from their Grand Secretary's office prior to departure from their own jurisdiction.
It is as well to mention that Masons in this category may not be able to visit in some jurisdictions. English-speaking and Continental Freemasonry, in particular, usually restrict visiting between themselves to holders of the Master Mason Degree.
Jurisdictions working a Webb-form ritual have a similar restriction. Even in those jurisdictions where such a Mason may be permitted to visit,limitations often apply. Such a Mason is strongly advised to consult with his own Grand Lodge office prior to departure. It may even be possible for him to receive the degrees that he is yet to obtain by courtesy in another jurisdiction. The matter of courtesy degrees is dealt with later in this section.
Step Three: Check for Regularity
It is essential that each Mason check that regular Freemasonry exists in the area he proposes to visit. (A chapter explaining regularity and its importance follows shortly. At the rear of this guide is to be found a list of Grand Lodge recognition.) Given the parameters explained at that point, these lists may be used to determine whether or not the jurisdiction that is proposed to be visited is recognized by your own Grand Lodge. A Mason's own Grand Lodge office will assist further in this regard.
Step Four: Visit its Grand Lodge Office First
The recommended form of making contact, and of advising a particular Grand Lodge of your presence in its jurisdiction, is in person. Most Grand Lodges are based in the capital city, or principal city, of a country or area. As such a city usually doubles as the main point of entry into the area, a visit to the local Grand Lodge office is generally quite practicable. On visiting a Grand Lodge office a visiting Mason can always be assured of full assistance. Indeed, should a visiting Mason be in need of advice or assistance of any nature, not necessarily Masonic, he can always find it amongst his brethren in the Craft, no matter in which country he may find himself.
Step Five: Direct Lodge Visiting
As a second preference, to be used if for some reason a visit to the appropriate Grand Lodge office proves impossible, a visitor can use the information contained in this guide to directly attend a Lodge meeting. However, due to the restrictions of space it has not been possible to list the details of Lodges in every jurisdiction.
(Your Lodge Secreatry should have a copy of all Grand Lodges and Lodges you have amity with. Moderator).
In addition, it is appreciated that several Grand Lodges have warranted Lodges without their geographical jurisdiction, so that a visit to the appropriate Grand Lodge office is not possible. This particularly applies to Lodges in Africa and Asia under the British Grand Lodges.
Step Six: A Letter to a Grand Lodge
As a last alternative to make contact, a mason proposing to travel masonically can write a letter to the Grand Jurisdiction he is to visit, seeking advice. However, this method should only be used as a last resort if the appropriate Grand Lodge office cannot be personally visited, or if no details concerning constituent lodges are available.
If this approach is to be undertaken, such a letter must be sent via your own Grand Lodge office. Such a letter should be addressed to the Grand Secretary of the Grand Lodge concerned; and should contain your name and address and full Masonic details, together with your places of residence in its jurisdiction and the dates applicable to your itinerary.
Any such letter must be directed via your own Grand Lodge office for several reasons. Firstly, and most importantly, correspondence directed through a Mason's own Grand Lodge office assures the Grand Lodge being asked for advice that the enquiring brother is indeed a regular Mason deserving of receiving the desired assistance.
Secondly, by directing a letter through your own Grand Lodge office, your Grand Secretary can enclose an accompanying letter of support, which in turn will ensure a useful and speedy reply. It needs to be added that if a mason sends a letter direct to any foreign jurisdiction, he is unlikely to receive a response.
Thirdly, it must be appreciated that Grand Lodges get enough mail as it is, and letters from hundreds of inquiring visitors will not alleviate this situation. Clearly then, this whole matter is one of Masonic protocol, and protocol must be followed. Any letter that is to be sent must be arranged well before your planned departure, to ensure a reply is received in time for your visit.
Step Seven. Know your own Ritual.
As will soon be appreciated, it is necessary for visitors to undergo a Masonic examination prior to entering a strange lodge. It is, therefore most desirable for Masonic travelers to be full conversant with their home ritual, and in particular, with the examination procedures used by Lodges under their home Grand Lodge.
This knowledge will be of great assistance to the visitor. While rituals and examination procedures do vary around the world, the modes of recognition and basic ritual content are not dissimilar. Therefore, a Mason with adequate knowledge of the practices in his own jurisdiction will experience no trouble elsewhere.
Step Eight: Arrive Early
Having completed all the above procedures as appropriate, you are now in a position to visit. It is essential that you arrive at your chosen lodge meeting at least half an hour prior to its commencement. This will enable you to complete the remaining procedures as detailed below. A tardy, or late, arrival might well prevent you from visiting.
Step Nine: "Strict Trial and Due Examination" .
Having arrived at the lodge you wish to visit, your first task is to advise its Tyler of your presence- and present to him your Masonic credentials as already detailed However, in all regular Masonic jurisdictions, it is necessary that in addition to presenting these documents, an unknown mason seeking to visit a lodge undergo a personal examination.
A traveling Mason must be prepared for this eventuality. In Masonic terminology, this process is called "Strict Trial and Due Examination" . Both amount to the same thing. Either means the ascertainment that a stranger is Freemason, or he is not.
The nature of Freemasonry does not allow documentary evidence alone to be the final testament as to whether a man is a Freemason. It is possible, although unlikely, that a person seeking admission may be carrying false or stolen documents. There have been occurrences in the past of unqualified persons, or impostors, seeking admission to Lodge meetings.
An impostor may be a person who has never been a Mason, one who is under suspension or expulsion from a Lodge or one whose Grand Lodge is not recognized as regular. A Mason who cannot prove that he is in good standing may also be prevented from visiting.
The procedures of Masonic examination and recognition vary throughout the world, and these differences are based on ritual divergence. However, these procedures are all designed to achieve the same ends, and provided a mason is well acquainted with the practice of the Craft in his own jurisdiction, he will experience little difficulty elsewhere. As we shall discover in a later chapter; while the forms of Masonic rituals around the world vary somewhat, the content is reasonably similar.
In most jurisdictions, Masonic examination is carried out by an examining committee; appointed by the Master of the lodge either formally or on an ad hoc basis as the need arises. This committee can consist of the Master himself and his two Wardens, two or three Past Masters, or a small number of senior Lodge members.
In some areas, the examination is carried out by the Lodge Tyler.In most jurisdictions the examination, while thorough, is informally presented. It is usual for the examiners to select features of Masonic knowledge at random, even to the point of requiring information out of sequence from each of the three degrees. This practice tends to uncover the 'Parrot Mason', or fraud with a good memory. Some committees even ask quite broad questions such as; 'tell us all you know about how you were raised to the degree of a Master Mason', although this is rare.
In some jurisdictions, notably Ireland and those of the United States, visitors are required to repeat the Tyler's Oath. (The wording of this Oath is contained under the heading of the United States.) As a final comment, it can be readily said that provided the man under examination is indeed a true and lawful brother, he will be discovered and acknowledged as such. The reverse, of course, is also true.
Step Ten. Avouchment and Vouching
In Masonic terminology, 'Avouchment' is the lawful information which a Mason provides to the Lodge he seeks to visit, and the actual procedures which allow him to sit therein. Vouching technically means a Mason being able to state that he has 'sat in open Lodge' with another. Therefore, if a Mason visits a Lodge wherein he knows one or more of its members and has sat in open Lodge with them, they will vouch for him, and he will not need to pass Strict Trial and Due Examination.
Whereupon he is unknown, after he has presented his credentials and has been examined the Examining Committee or one of its members will vouch for him.
The avouchment procedures inside lodges vary widely between jurisdictions, but are all designed to evince to the Lodge membership that the visitor is masonically entitled to be present.
In some jurisdictions, the visitor will enter after the Lodge is opened. In others, he will be present from the beginning, and all visitors will be asked to rise to be vouched for by a member present prior to the Lodge opening. Unknown Masons will have already passed an examination.
In Ireland and the United States jurisdictions, this is accompanied by what is known as 'purging the lodge'. This practice will be detailed in its proper place later in this book. All these procedures pose no problems for the true and lawful brother,and they will certainly be of interest to the Mason who has not experienced them before.
In other jurisdictions, notably of direct English descent, visitors will be vouched for inside the Lodge while the visitor himself remains outside, to be admitted after he has been cleared. Many Lodges using this form of vouching often accompany it with a card system, whereupon the visitor (having been properly examined) records his name, Lodge and Masonic rank on a card, which is then passed inside the Lodge and read out. Upon the name of each visitor being read, the member vouching for the named visitor will stand and signify his assent to the Master."
History & Limitations of Masonic Travel By Bro Kent Henderson
Excerpted from :The Masonic World Guide (Lewis Masonic, London. 1984) -
by Kent Henderson. Pages 6-14
"The habit of Freemasons to travel and to visit other Lodges, or even affiliate with them, is one of the oldest and most widely practiced customs of the Craft. In operative times, well before the emergence of the Speculative Craft as we now know it, masons were itinerant workers who were forced to travel to renew their employment as each building project was completed.
This fluid nature of the Operative Craft led to the formation of trade societies, known as lodges, to protect the professional integrity of their occupation, and to enhance the moral and social practices of their members. It is surmised, not without some evidence, that the modes of recognition were originated in the operative period as a means of identifying the genuinely skilled mason who came to visit a lodge in search of work.
It is therefore reasonable to deduce that the tendency of Masons to visit other Lodges is very old custom indeed. Many of the oldest extant Masonic manuscripts contain charges associated with visiting, and the reception of visitors.
Visiting as a Right
As has just been outlined, the right to visit and sit in every regular Lodge is one of the oldest Masonic customs. This custom hinged on the theory that all Lodges are only divisions of the 'Universal Brotherhood'. Indeed, in some areas of old, visitors could even vote at Lodge meetings.
However, the growth and spread of the Craft saw many variations in forms and procedures develop, and the evolution of the Grand Lodge system as we know it today. In turn, this necessitated that the concept of visiting as a right undergo changes.
The movement towards qualification of the right to visit appears to have begun in the early eighteenth century. There are records of Lodges in this period setting out limitations to visiting, in terms of the number of visits a non-member Mason could make to a Lodge in a twelve month period; and limiting the types of meeting a visitor could attend.
Certainly, by the end of the eighteenth century, visiting had ceased to be a right, but rather a privilege.
Visiting as a Privilege
The situation today is that visiting is a privilege-indeed, it is one of the greatest privileges of Masonic membership. It must be immediately stated that a Mason has no absolute, prescriptive right to visit a Lodge wherein he is not a member.
However, with that fact clearly stated, it must be observed that visiting as a privilege is most definitely encouraged and welcomed in every regular jurisdiction. A regular Freemason in good standing will always encounter Masonic hospitality and brotherhood in his travels.
The Limitations on Visiting Today
There are four basic limitations on visiting in the Masonic world today. The first two, as listed below with explanations, are common to every regular jurisdiction; while the last two are less prevalent. They are:
1. The Recognition of Regularity. This is a limitation on visiting whereby the only people a Lodge may receive are those who are members of another Lodge whose Grand Lodge is recognized by its own. This whole question is detailed at length in a later chapter.
2. The Master's Prerogative. It is, by custom and often by Grand Lodge statute, the prerogative of the Master of a Lodge to refuse to admit any visitor if he is not satisfied that he is a regular Mason of good standing; or he feels that such a proposed visitor will disturb the harmony of his Lodge.
The former power is only occasionally used as a matter of necessity; the latter very rarely. Nevertheless, the prerogative power of the Master of a Lodge is wide.
3. Business Meetings. Under some forms of Masonic practice, business meetings are held separately to meetings held for degree conferment, and where this is the case, visitors are often excluded from the former, but never the latter. Similarly, in some jurisdictions where ordinary Lodge business and degree conferment are held in the space of a since meeting, visitors are sometimes not admitted until after the Lodge has completed the business part of its activities.
4. Visiting by Invitation. In some jurisdictions, notably England, it is largely usual for visitors to receive an invitation from a Lodge member. In other areas, while such a restriction does not exist with respect to ordinary meetings, it does apply to Installation Meetings.
These practices are not adhered to without reasons, and they will be examined when we come to discuss those jurisdictions concerned later in this guide."
See next post for the continuation of this article.
by Kent Henderson. Pages 6-14
"The habit of Freemasons to travel and to visit other Lodges, or even affiliate with them, is one of the oldest and most widely practiced customs of the Craft. In operative times, well before the emergence of the Speculative Craft as we now know it, masons were itinerant workers who were forced to travel to renew their employment as each building project was completed.
This fluid nature of the Operative Craft led to the formation of trade societies, known as lodges, to protect the professional integrity of their occupation, and to enhance the moral and social practices of their members. It is surmised, not without some evidence, that the modes of recognition were originated in the operative period as a means of identifying the genuinely skilled mason who came to visit a lodge in search of work.
It is therefore reasonable to deduce that the tendency of Masons to visit other Lodges is very old custom indeed. Many of the oldest extant Masonic manuscripts contain charges associated with visiting, and the reception of visitors.
Visiting as a Right
As has just been outlined, the right to visit and sit in every regular Lodge is one of the oldest Masonic customs. This custom hinged on the theory that all Lodges are only divisions of the 'Universal Brotherhood'. Indeed, in some areas of old, visitors could even vote at Lodge meetings.
However, the growth and spread of the Craft saw many variations in forms and procedures develop, and the evolution of the Grand Lodge system as we know it today. In turn, this necessitated that the concept of visiting as a right undergo changes.
The movement towards qualification of the right to visit appears to have begun in the early eighteenth century. There are records of Lodges in this period setting out limitations to visiting, in terms of the number of visits a non-member Mason could make to a Lodge in a twelve month period; and limiting the types of meeting a visitor could attend.
Certainly, by the end of the eighteenth century, visiting had ceased to be a right, but rather a privilege.
Visiting as a Privilege
The situation today is that visiting is a privilege-indeed, it is one of the greatest privileges of Masonic membership. It must be immediately stated that a Mason has no absolute, prescriptive right to visit a Lodge wherein he is not a member.
However, with that fact clearly stated, it must be observed that visiting as a privilege is most definitely encouraged and welcomed in every regular jurisdiction. A regular Freemason in good standing will always encounter Masonic hospitality and brotherhood in his travels.
The Limitations on Visiting Today
There are four basic limitations on visiting in the Masonic world today. The first two, as listed below with explanations, are common to every regular jurisdiction; while the last two are less prevalent. They are:
1. The Recognition of Regularity. This is a limitation on visiting whereby the only people a Lodge may receive are those who are members of another Lodge whose Grand Lodge is recognized by its own. This whole question is detailed at length in a later chapter.
2. The Master's Prerogative. It is, by custom and often by Grand Lodge statute, the prerogative of the Master of a Lodge to refuse to admit any visitor if he is not satisfied that he is a regular Mason of good standing; or he feels that such a proposed visitor will disturb the harmony of his Lodge.
The former power is only occasionally used as a matter of necessity; the latter very rarely. Nevertheless, the prerogative power of the Master of a Lodge is wide.
3. Business Meetings. Under some forms of Masonic practice, business meetings are held separately to meetings held for degree conferment, and where this is the case, visitors are often excluded from the former, but never the latter. Similarly, in some jurisdictions where ordinary Lodge business and degree conferment are held in the space of a since meeting, visitors are sometimes not admitted until after the Lodge has completed the business part of its activities.
4. Visiting by Invitation. In some jurisdictions, notably England, it is largely usual for visitors to receive an invitation from a Lodge member. In other areas, while such a restriction does not exist with respect to ordinary meetings, it does apply to Installation Meetings.
These practices are not adhered to without reasons, and they will be examined when we come to discuss those jurisdictions concerned later in this guide."
See next post for the continuation of this article.
Thursday, August 14, 2008
A Brief History of Cavite Lodge
"Cavite Lodge No 2 was originally organized on October 18, 1902 with a dispensation from the Grand Lodge of California (GLC); with WM Bro Michael E. Mason as its first Worshipful Master.
On October 15, 1903 its charter was signed in San Francisco, California, USA and the lodge was numbered Cavite Lodge No 350 (GLC).
The lodge was formally constituted on November 24, 1903. It joined with Manila Lodge No 342 and Corregidor Lodge No 386; both also under the Grand Lodge of California, in organizing the Grand Lodge of the Philippine Islands (GLPI) on December 12, 1912.
Cavite Lodge was given a new charter as Cavite Lodge No 2. WM Bro Burton Whitcomb was the lodge Worshipful Master at that time.
MW Bro Eugene Stafford was the GLPI first Grand Master. By 1917 the GLPI, with GM MW Bro William H. Taylor and the Gran Logia Regional de Filipinas (GLRF) of GM MW Bro Teodoro Kalaw united and merged to form the Grand Lodge of the Philippines (GLP) with ten lodges from the GLPI and 27 lodges from the GLRF.
Cavite Lodge No 2 retained its original name and number, after it joined and was rechartered under the Independent Grand Lodge of the Philippine Islands (IGLPI) on September 10, 2006 with WM Bro Danilo B. Florendo, the incumbent Worshipful Master.
(Also see related November 3, 2007 article: "Cavite Lodge No 2 105th Anniversary", by clicking here.)
The above article was from the Cavite Lodge No 2, IGLPI. It must be stated that there is another Cavite Lodge No 2 under the MW Grand Lodge of the Philippines (GLP).
On October 15, 1903 its charter was signed in San Francisco, California, USA and the lodge was numbered Cavite Lodge No 350 (GLC).
The lodge was formally constituted on November 24, 1903. It joined with Manila Lodge No 342 and Corregidor Lodge No 386; both also under the Grand Lodge of California, in organizing the Grand Lodge of the Philippine Islands (GLPI) on December 12, 1912.
Cavite Lodge was given a new charter as Cavite Lodge No 2. WM Bro Burton Whitcomb was the lodge Worshipful Master at that time.
MW Bro Eugene Stafford was the GLPI first Grand Master. By 1917 the GLPI, with GM MW Bro William H. Taylor and the Gran Logia Regional de Filipinas (GLRF) of GM MW Bro Teodoro Kalaw united and merged to form the Grand Lodge of the Philippines (GLP) with ten lodges from the GLPI and 27 lodges from the GLRF.
Cavite Lodge No 2 retained its original name and number, after it joined and was rechartered under the Independent Grand Lodge of the Philippine Islands (IGLPI) on September 10, 2006 with WM Bro Danilo B. Florendo, the incumbent Worshipful Master.
(Also see related November 3, 2007 article: "Cavite Lodge No 2 105th Anniversary", by clicking here.)
The above article was from the Cavite Lodge No 2, IGLPI. It must be stated that there is another Cavite Lodge No 2 under the MW Grand Lodge of the Philippines (GLP).
Tuesday, August 5, 2008
My Walk with Don Emilio Aguinaldo by Bro Sergio T. Peña
As I was reading an old copy of my Cabletow magazine (March-April 1996, Vol 72 No 6), I came across this article written by a brother from my mother lodge.
Bro Sergio T. Peña was born on August 12, 1924 in Amadeo, Cavite. He worked in the US Naval Base in Subic Public Works Center. He was initiated as an Entered Apprentice on July 26, 1962 and was raised as a Master Mason on October 6, 1962 in Lincoln Lodge No 34.
The editor noted that Bro Sergio wrote the article from Poway, California.
Here is his story:
"It was on a hot summer day in the early 1930's when General Emilio Aguinaldo visited the local chapter of the Veteranos de la Revolucion, the association of veterans of the two wars for Philippine independence, in my old hometown of Amadeo, Cavite.
Because there was no access road for motor vehicles leading to the town proper at the time, the aging veterans had to meet the general and his entourage where the paved road ended many kilometers away. From there they travelled the rest of the way on foot.
On both sides of the narrow street into position we scampered and in awe and deep admiration watched the approaching dignitaries followed by the old, yet proud veterans.
Inexplicable pride swelled in my heart when I saw my father walking with his comrade-in-arms, looking so dignified and honorable with the wounded soldier's medal pinned on his left breast. The medal, he had told me, was awarded to him for the wounds he sustained during the Battle of Zapote Bridge.
Many weeks before, I had pictured and rehearsed in my mind what I would do when I would meet the celebrated general come the momentous day of his visit. And so, as my friends were shouting and jumping and clapping their hands, I rushed toward the middle of the street and stopped a few feet in front of the approaching dignitaries. I stood at attention and smartly saluted the great general the way I had secretly practiced a thousand times behind my grandmother's santol tree.
Unexpectedly, General Aguinaldo stopped, thus stalling the spirited walk of the old revolucionarios who were following closely behind. He smiled at me, leaned a little forward, and gently patted my left cheek. Before I fully realized what had happened, I found myself proudly walking beside the famous general, his left hand resting upon my dishevelled head, my unshod feet laboriously straining to keep up with his long strides.
Three scores and five years have passed since that chance encounter, but the poignant memory of that boyhood scene refuses to die in my heart. It refuses to die because, to me, that event marked the spontaneous revelation of Don Emilio's magnanimity. He opted to stall the heroes' enthusiastic walk just to return the awkward salute and pat the grimy cheek of a barefoot sharecropper's son who walked a dozen steps with him on a dusty street long ago.
What makes a man and a Mason great? I guess it is charity that comes straight from the heart."
I guess that is why Bro Sergio T. Peña also become a Freemason like our Bro General Emilio Aguinaldo!
(The Cabletow, pages 16-17, March-April 1996).
Bro Sergio T. Peña was born on August 12, 1924 in Amadeo, Cavite. He worked in the US Naval Base in Subic Public Works Center. He was initiated as an Entered Apprentice on July 26, 1962 and was raised as a Master Mason on October 6, 1962 in Lincoln Lodge No 34.
The editor noted that Bro Sergio wrote the article from Poway, California.
Here is his story:
"It was on a hot summer day in the early 1930's when General Emilio Aguinaldo visited the local chapter of the Veteranos de la Revolucion, the association of veterans of the two wars for Philippine independence, in my old hometown of Amadeo, Cavite.
Because there was no access road for motor vehicles leading to the town proper at the time, the aging veterans had to meet the general and his entourage where the paved road ended many kilometers away. From there they travelled the rest of the way on foot.
On both sides of the narrow street into position we scampered and in awe and deep admiration watched the approaching dignitaries followed by the old, yet proud veterans.
Inexplicable pride swelled in my heart when I saw my father walking with his comrade-in-arms, looking so dignified and honorable with the wounded soldier's medal pinned on his left breast. The medal, he had told me, was awarded to him for the wounds he sustained during the Battle of Zapote Bridge.
Many weeks before, I had pictured and rehearsed in my mind what I would do when I would meet the celebrated general come the momentous day of his visit. And so, as my friends were shouting and jumping and clapping their hands, I rushed toward the middle of the street and stopped a few feet in front of the approaching dignitaries. I stood at attention and smartly saluted the great general the way I had secretly practiced a thousand times behind my grandmother's santol tree.
Unexpectedly, General Aguinaldo stopped, thus stalling the spirited walk of the old revolucionarios who were following closely behind. He smiled at me, leaned a little forward, and gently patted my left cheek. Before I fully realized what had happened, I found myself proudly walking beside the famous general, his left hand resting upon my dishevelled head, my unshod feet laboriously straining to keep up with his long strides.
Three scores and five years have passed since that chance encounter, but the poignant memory of that boyhood scene refuses to die in my heart. It refuses to die because, to me, that event marked the spontaneous revelation of Don Emilio's magnanimity. He opted to stall the heroes' enthusiastic walk just to return the awkward salute and pat the grimy cheek of a barefoot sharecropper's son who walked a dozen steps with him on a dusty street long ago.
What makes a man and a Mason great? I guess it is charity that comes straight from the heart."
I guess that is why Bro Sergio T. Peña also become a Freemason like our Bro General Emilio Aguinaldo!
(The Cabletow, pages 16-17, March-April 1996).
Monday, August 4, 2008
Araw Lodge: A Brief History by VWBro Ben Apacible
The Lodge was chartered as Araw Lodge No. 304 on August 14, 1908 and was duly constituted on November 8, 1908 under the jurisdiction of the Grand Oriente Espanol.
The three pioneering brothers who envisioned the organization of this Lodge were Brothers Estanislao Vergara, Eugenio Ocampo and Narciso Vergara. They were ably assisted by brothers Justino Ocampo, Ramon Mendoza, Isidro Hernandez, Dalmacio Monroy, Crispulo Layoc, Juan S. Hernandez, Lucio Bernabe and Jose Silos. They conceived of founding a Lodge and gave her a name that is both symbolic and alluring – Araw (meaning Sun), the beauty and glory of the day.
After about nine years, her members unanimously agreed to affiliate with the newly organized Grand Lodge of the Philippine Islands and became the 18th Blue Lodge of the new Grand Lodge on February 17, 1917. Officiating at the consecration was Most Worshipful Grand Master Taylor assisted by Most Worshipful Comfort, PGM, who was then the Grand Secretary.
King Solomon’s Temple in Bilbao, Tondo, Manila constructed in 1917, was for sometime the meeting place of Araw Lodge together with several other Lodges.
It was fortunate that the builders and leaderships of past decades had strengthen the structure of the Lodge, otherwise, she would not be able to survive the vicissitudes brought about by the Second World War, when Chinese brethren who had greatly increased in number suffered dearth in rituals and leadership. During the war, many Chinese members died and some went through privation.
When liberation came in 1945, only 27 members survived. Only about a dozen could pay their dues and only four could attend meetings. That situation greatly discouraged then Worshipful Master, WB Anastacio Uy Mochay and the Lodge secretary, WB Ong Tiong Chie. They were so discouraged that they thought of fusing Araw Lodge with Mencius Lodge, whose membership was predominantly Chinese.
But with the timely affiliation of Brother Jose N. Quedding of Isagani Lodge No. 96, Tarlac, Tarlac, he was able to dissuade the two Lodge leaders from carrying out their fusion plan and pledged all his efforts to aid in the rehabilitation of Araw Lodge.
Brother Quedding succeeded in winning the affiliation of Brothers Wenceslao Santiago and Justiniano Castillo, both of Isagani Lodge No. 96, and Brother Jose Carlos of Baguio Lodge. This started the slowly increasing Filipino membership of Araw Lodge.
In 1947, Worshipful Master, WB Mochay, and the Lodge Secretary, WB Chie, dropped their working tools leaving Araw Lodge prematurely orphaned and affected the slight gain in the rehabilitation process of the Lodge.
Fortunately, Brother Quedding and the new affiliates were there, tending and shielding the flickering light from completely dying out. However, the odds were very great because the two pillars of Araw Lodge left too soon before Brother Quedding and company could gain the trust and confidence of the old members. They inherited three problems: lack of proficient members, lack of funds and lack of intimate background with the old members.
Brother Quedding assumed leadership of Araw Lodge and with the assistance of Brothers Santiago, Castillo and Carlos, they revived the interest of the old members and won their confidence. Degree works performed on several petitioners were with the help of the brethren of other Lodges. Heretofore, the ritual used was in Spanish but upon the demise of the old leaders, the work shifted to English, paving way for more Filipino petitioners.
During the next five years after the incumbency of WB Quedding as Master, he was busy as Secretary and coach to the new officers of the lodge. Worshipful Brothers Jose Carlos, Teodoro de los Santos, Gregorio Domingo, Wenceslao Santiago, Justiniano Castillo and Felipe Pilapil, Jr occupied the East one after the other from 1949 – 1954. Theirs was the task of careful, slow, training and proving their way in search of more light.
Succeeding leaderships have sincerely and successfully steered Araw Lodge No. 18 to what it is now and today.
As a humble contribution to our fraternity, Past Worshipful Master (1986), WB Magdangal M. De Leon, composed the music of today’s Grand Lodge March while a brother of another Lodge wrote the lyrics. Likewise, the Lodge had contributed the time, effort, knowledge and leadership of eleven of her members in then Masonic District (MD)1-B and MD 5 now MD NCR–C serving as District Deputy Grand Masters (including this Masonic Year 2008). The Lodge had likewise led her Masonic District in the joint commemoration of the Lodge of Remembrance in the past years.
Araw Lodge No. 18, F. & A.M. can proudly look back in service and fellowship in the last century, serving as the beacon light shining through the years.
This year, Araw Lodge celebrates its centennial year.
The three pioneering brothers who envisioned the organization of this Lodge were Brothers Estanislao Vergara, Eugenio Ocampo and Narciso Vergara. They were ably assisted by brothers Justino Ocampo, Ramon Mendoza, Isidro Hernandez, Dalmacio Monroy, Crispulo Layoc, Juan S. Hernandez, Lucio Bernabe and Jose Silos. They conceived of founding a Lodge and gave her a name that is both symbolic and alluring – Araw (meaning Sun), the beauty and glory of the day.
After about nine years, her members unanimously agreed to affiliate with the newly organized Grand Lodge of the Philippine Islands and became the 18th Blue Lodge of the new Grand Lodge on February 17, 1917. Officiating at the consecration was Most Worshipful Grand Master Taylor assisted by Most Worshipful Comfort, PGM, who was then the Grand Secretary.
King Solomon’s Temple in Bilbao, Tondo, Manila constructed in 1917, was for sometime the meeting place of Araw Lodge together with several other Lodges.
It was fortunate that the builders and leaderships of past decades had strengthen the structure of the Lodge, otherwise, she would not be able to survive the vicissitudes brought about by the Second World War, when Chinese brethren who had greatly increased in number suffered dearth in rituals and leadership. During the war, many Chinese members died and some went through privation.
When liberation came in 1945, only 27 members survived. Only about a dozen could pay their dues and only four could attend meetings. That situation greatly discouraged then Worshipful Master, WB Anastacio Uy Mochay and the Lodge secretary, WB Ong Tiong Chie. They were so discouraged that they thought of fusing Araw Lodge with Mencius Lodge, whose membership was predominantly Chinese.
But with the timely affiliation of Brother Jose N. Quedding of Isagani Lodge No. 96, Tarlac, Tarlac, he was able to dissuade the two Lodge leaders from carrying out their fusion plan and pledged all his efforts to aid in the rehabilitation of Araw Lodge.
Brother Quedding succeeded in winning the affiliation of Brothers Wenceslao Santiago and Justiniano Castillo, both of Isagani Lodge No. 96, and Brother Jose Carlos of Baguio Lodge. This started the slowly increasing Filipino membership of Araw Lodge.
In 1947, Worshipful Master, WB Mochay, and the Lodge Secretary, WB Chie, dropped their working tools leaving Araw Lodge prematurely orphaned and affected the slight gain in the rehabilitation process of the Lodge.
Fortunately, Brother Quedding and the new affiliates were there, tending and shielding the flickering light from completely dying out. However, the odds were very great because the two pillars of Araw Lodge left too soon before Brother Quedding and company could gain the trust and confidence of the old members. They inherited three problems: lack of proficient members, lack of funds and lack of intimate background with the old members.
Brother Quedding assumed leadership of Araw Lodge and with the assistance of Brothers Santiago, Castillo and Carlos, they revived the interest of the old members and won their confidence. Degree works performed on several petitioners were with the help of the brethren of other Lodges. Heretofore, the ritual used was in Spanish but upon the demise of the old leaders, the work shifted to English, paving way for more Filipino petitioners.
During the next five years after the incumbency of WB Quedding as Master, he was busy as Secretary and coach to the new officers of the lodge. Worshipful Brothers Jose Carlos, Teodoro de los Santos, Gregorio Domingo, Wenceslao Santiago, Justiniano Castillo and Felipe Pilapil, Jr occupied the East one after the other from 1949 – 1954. Theirs was the task of careful, slow, training and proving their way in search of more light.
Succeeding leaderships have sincerely and successfully steered Araw Lodge No. 18 to what it is now and today.
As a humble contribution to our fraternity, Past Worshipful Master (1986), WB Magdangal M. De Leon, composed the music of today’s Grand Lodge March while a brother of another Lodge wrote the lyrics. Likewise, the Lodge had contributed the time, effort, knowledge and leadership of eleven of her members in then Masonic District (MD)1-B and MD 5 now MD NCR–C serving as District Deputy Grand Masters (including this Masonic Year 2008). The Lodge had likewise led her Masonic District in the joint commemoration of the Lodge of Remembrance in the past years.
Araw Lodge No. 18, F. & A.M. can proudly look back in service and fellowship in the last century, serving as the beacon light shining through the years.
This year, Araw Lodge celebrates its centennial year.
Friday, August 1, 2008
Lodge History of Jacques DeMolay Memorial Lodge No 305
History of Jacques DeMolay Memorial Lodge No 305 *
"Sometime in the summer of 1991, a group of young Masons from various Blue Lodges in Manila and the provinces gathered to put together the fruit of their dreams. Being mostly Senior DeMolays, they envisioned a Masonic Lodge bearing that indelible name that has become part of their years of youth. A name that reflects the glories of martyrdom and heroism.
Named after Jacques DeMolay (1244 - 1314 AD), the last Grand Master of the Order of the Knights Templar, the symbol and personification of all DeMolays.True to ancient Masonic tradition, as in the early part of the 18th century,this great and important undertaking has its noble beginnings in; of all places, a pub house. There amidst the clink of striking beer mugs the foundations of this vision took its first steps to reality.
First Lights: On October 8, 1992, dispensation was granted by the incumbent Grand Master, MW Agustin V. Mateo. MW Mateo would later become one of the new Lodge's Charter Members. This dispensation was given expiry on the 31st of March 1993 before the Annual Communication as required by the Masonic Constitution.
The Lodge members appointed WB Evaristo Leviste, PM (Worshipful Master); WB Francisco Lovero, PM (Senior Warden) and Bro. Albert Tan (Junior Warden) to its first set of Lights. They were assisted by WB Macario Ramos and Bro. Jose Tan Erandio as Secretary and Treasurer, respectively.
On the 28th of December 1992, the Lodge was instituted by MW Agustin V.Mateo, assisted by prominent members from the Grand Lodge of the Philippines. MW Rosendo Herrera, PGM assisted by VW Alberto Reyes installed the first set of officers.
On the 22 of January 1993, the Lodge conferred the 1st Degree of Masonry upon Bro. Fernando Rahon, the first regular member. On the 22nd of April 1993, during the Annual Communication in Davao City, the Committee on Charters declared valid and official the membership of Lodge No. 305.
A few months later, on the 17th of June 1993, MW Rizal Aportadera, constituted Lodge No. 305, from then on to be known as Jacques DeMolay Memorial Lodge No. 305 of Free andAccepted Masons, Republic of the Philippines. That same evening, Junior Grand Lecturer VW Paul Lasam assisted by Junior Grand Deacon Fernando Mariano installed the first set of officers:
Worshipful Master - WB EvaristoLeviste
Senior Warden - WB Francisco Lovero
Junior Warden - Bro. AlbertTan
Secretary - WB Macario Ramos, Sr.
Treasurer - Bro. Jose Tan Erandio.
In duetime, Jacques DeMolay Memorial Lodge No. 305 became noted for its noble endeavors such as the Christmas Joy Through The Eyes of a Child. This affair with family members aims to share gifts and spread happiness to orphans during the yuletide season.
Jacques DeMolay Memorial Lodge No. 305 meets every 4th Friday of every month at the Scottish Rite Temple, Manila."
* This brief history is according to VW Sonny Leviste, PM as told to Bro.Raymond Saa. Some excerpts were lifted from the book "Philippine Lodges" by MW Reynold S. Fajardo and VW Geminiano V. Galarosa.
Via email by Bro. Joji Bulawin, PMJDML 305
http://www.jacquesdemolay305.org
"Sometime in the summer of 1991, a group of young Masons from various Blue Lodges in Manila and the provinces gathered to put together the fruit of their dreams. Being mostly Senior DeMolays, they envisioned a Masonic Lodge bearing that indelible name that has become part of their years of youth. A name that reflects the glories of martyrdom and heroism.
Named after Jacques DeMolay (1244 - 1314 AD), the last Grand Master of the Order of the Knights Templar, the symbol and personification of all DeMolays.True to ancient Masonic tradition, as in the early part of the 18th century,this great and important undertaking has its noble beginnings in; of all places, a pub house. There amidst the clink of striking beer mugs the foundations of this vision took its first steps to reality.
First Lights: On October 8, 1992, dispensation was granted by the incumbent Grand Master, MW Agustin V. Mateo. MW Mateo would later become one of the new Lodge's Charter Members. This dispensation was given expiry on the 31st of March 1993 before the Annual Communication as required by the Masonic Constitution.
The Lodge members appointed WB Evaristo Leviste, PM (Worshipful Master); WB Francisco Lovero, PM (Senior Warden) and Bro. Albert Tan (Junior Warden) to its first set of Lights. They were assisted by WB Macario Ramos and Bro. Jose Tan Erandio as Secretary and Treasurer, respectively.
On the 28th of December 1992, the Lodge was instituted by MW Agustin V.Mateo, assisted by prominent members from the Grand Lodge of the Philippines. MW Rosendo Herrera, PGM assisted by VW Alberto Reyes installed the first set of officers.
On the 22 of January 1993, the Lodge conferred the 1st Degree of Masonry upon Bro. Fernando Rahon, the first regular member. On the 22nd of April 1993, during the Annual Communication in Davao City, the Committee on Charters declared valid and official the membership of Lodge No. 305.
A few months later, on the 17th of June 1993, MW Rizal Aportadera, constituted Lodge No. 305, from then on to be known as Jacques DeMolay Memorial Lodge No. 305 of Free andAccepted Masons, Republic of the Philippines. That same evening, Junior Grand Lecturer VW Paul Lasam assisted by Junior Grand Deacon Fernando Mariano installed the first set of officers:
Worshipful Master - WB EvaristoLeviste
Senior Warden - WB Francisco Lovero
Junior Warden - Bro. AlbertTan
Secretary - WB Macario Ramos, Sr.
Treasurer - Bro. Jose Tan Erandio.
In duetime, Jacques DeMolay Memorial Lodge No. 305 became noted for its noble endeavors such as the Christmas Joy Through The Eyes of a Child. This affair with family members aims to share gifts and spread happiness to orphans during the yuletide season.
Jacques DeMolay Memorial Lodge No. 305 meets every 4th Friday of every month at the Scottish Rite Temple, Manila."
* This brief history is according to VW Sonny Leviste, PM as told to Bro.Raymond Saa. Some excerpts were lifted from the book "Philippine Lodges" by MW Reynold S. Fajardo and VW Geminiano V. Galarosa.
Via email by Bro. Joji Bulawin, PMJDML 305
http://www.jacquesdemolay305.org
The History of Siete Martires Lodge No 177 (GLP)
This will be a recurring post regarding history of Lodges. Especially for those lodges without a website, this will somehow "immortalised" the history of your lodge.
(Moderator)
"The Name: Siete Martires (Seven Martyrs)
This lodge was named in honor of the seven (7) martyrs who, in their fight against the tyrranical abuses of the "Guardia Civil" and "Cora Parrocos" during the Spanish regime, were discovered, arrested and executed at the Balaoan, La Union Cemetery. These martyrs are:
1. Luciano Ressureccion
2. Proceso Ostrea
3. Antonio Ostrea
4. Rufino Zambrano
5. Franco Ostrea
6. Patricio Lopez
7. Mariano Peralta
The Lodge: In October 1964, Bros. Federico P. Concepcion, Eleno O. Orallo, Castor Z. Concepcion and Juan O. Conception conceived the idea of establishing a lodge in Balaoan, La Union. On October 24, 1964, WB Castor Z. Concepcion invited all the brethren in Balaoan to an organizational meeting in his residence.
They chose WB Federico P. Conception to be the first Master of the proposed lodge, WB Eleno O. Orallo to be the first Senior Warden and WB Jesus L. Ostrea to be the first Junior Warden.
With the support and endorsement of Union Lodge ::70, the organizers obtained a dispensation to establish Siete Martires Lodge U.D. from Grand Master CharkesMosebrook on December 10, 1964.
The lodge immediately started to function and at the Annual Communication of the Grand Lodge of the Philippines (ANCOM GLP) in April 1965, the Committee on Charters recommended that it be granted a permanent charter and assigned number 177.
On July 10, 1965, the new Grand Master, MW Bro Serafin L. Teves, assisted by Bros Marcelino Viduya, Miguel Rilloraza, Doroteo A. Parong, Jack Gesner and other Masonic dignitaries opened a special communication of the Grand Lodge of the Philippines in ample form at Balaoan, La Union, for the purpose of constituting Siete Martires Lodge ::177.
After the constitution of the lodge, a program ensued. The Mayor of Balaoan delivered a welcome address and offered the facilities of his town to the distingish visitors from Manila.
RW Bro Mariano Q. Tinio then installed the officers of the lodge in public form. WB Federico P. Concepcion, the newly installed Master, delivered an address expressing his gratitude to the Grand Master and his party for their sacrifices in coming to Balaoan, La Union to constitute the lodge and install its officers.
Like all new lodges, Siete Martires ::177 had an itinerant existence. It first met at the residence of Bro. Esteban Viloria, Sr., then it moved to the residence of WB Leonides Basconsillo, Sr., and still later to the house of Bro Senator Gaudencio Antonino. There was a time too that the lodge met in a small, unventilated building made available through the benevolence of WB Ruperto Ledda.
In October 1989, a group of brothers led by their Worshipful Master, WB Dr. Arturo G. Llavore, organized the Square and Compass Society whose prime objective was to raise funds for the construction of an impressive Masonic edifice in Balaoan. In that same year, after a long drought, the members initiated, passed and raised five (5) new members.
The lodge was doing well up to 1994 when something went amiss that caused indifference among the members. Every succeeding District Deputy Grand Master (DDGM) tried to infuse new life into the lodge but all to no avail. At the start of the year 2002, however, under the firm and tenacious leadership of DDGM Bro Dr. Ralph A. Asuncion and the selfless cooperation of the members of Union ::70, Mayon ::61, Batong Buhay ::27, Angalo ::63 and Jose Rizal ::22, the lodge began to stir.
With a veteran lodge manager and a Past Master of Mayon Lodge, WB Cesar Lopez, as its new Master; the members are confident that their lodge is on its way to reclaim its former splendor and glory.
The Saga Continues: Under the reigns of WB Cesar Ostrea, WB Edgardo Orallo, WB Carlos Tayag, VWB Amerhassan "Wayda" Lucman with the support of the Lucman Clan, VWB Almerick "Mick" Phua Phee and of course, with the support of the Phua Phee family, our Lodge continue to prosper. The ever active participation of Union Lodge ::70, Baguio ::67 and La Trinidad ::344 with special mention of Bro Mariano "Kaw Bins" Sia cannot be highlighted enough for our continuing existence."
Shared via email by:
Bro Pete M. Velasco, Jr.
Siete Martires Lodge :: 177 MWGLP (F&AM)
City of San Fernando, La Union, Republic of the Philippines
(Moderator)
"The Name: Siete Martires (Seven Martyrs)
This lodge was named in honor of the seven (7) martyrs who, in their fight against the tyrranical abuses of the "Guardia Civil" and "Cora Parrocos" during the Spanish regime, were discovered, arrested and executed at the Balaoan, La Union Cemetery. These martyrs are:
1. Luciano Ressureccion
2. Proceso Ostrea
3. Antonio Ostrea
4. Rufino Zambrano
5. Franco Ostrea
6. Patricio Lopez
7. Mariano Peralta
The Lodge: In October 1964, Bros. Federico P. Concepcion, Eleno O. Orallo, Castor Z. Concepcion and Juan O. Conception conceived the idea of establishing a lodge in Balaoan, La Union. On October 24, 1964, WB Castor Z. Concepcion invited all the brethren in Balaoan to an organizational meeting in his residence.
They chose WB Federico P. Conception to be the first Master of the proposed lodge, WB Eleno O. Orallo to be the first Senior Warden and WB Jesus L. Ostrea to be the first Junior Warden.
With the support and endorsement of Union Lodge ::70, the organizers obtained a dispensation to establish Siete Martires Lodge U.D. from Grand Master CharkesMosebrook on December 10, 1964.
The lodge immediately started to function and at the Annual Communication of the Grand Lodge of the Philippines (ANCOM GLP) in April 1965, the Committee on Charters recommended that it be granted a permanent charter and assigned number 177.
On July 10, 1965, the new Grand Master, MW Bro Serafin L. Teves, assisted by Bros Marcelino Viduya, Miguel Rilloraza, Doroteo A. Parong, Jack Gesner and other Masonic dignitaries opened a special communication of the Grand Lodge of the Philippines in ample form at Balaoan, La Union, for the purpose of constituting Siete Martires Lodge ::177.
After the constitution of the lodge, a program ensued. The Mayor of Balaoan delivered a welcome address and offered the facilities of his town to the distingish visitors from Manila.
RW Bro Mariano Q. Tinio then installed the officers of the lodge in public form. WB Federico P. Concepcion, the newly installed Master, delivered an address expressing his gratitude to the Grand Master and his party for their sacrifices in coming to Balaoan, La Union to constitute the lodge and install its officers.
Like all new lodges, Siete Martires ::177 had an itinerant existence. It first met at the residence of Bro. Esteban Viloria, Sr., then it moved to the residence of WB Leonides Basconsillo, Sr., and still later to the house of Bro Senator Gaudencio Antonino. There was a time too that the lodge met in a small, unventilated building made available through the benevolence of WB Ruperto Ledda.
In October 1989, a group of brothers led by their Worshipful Master, WB Dr. Arturo G. Llavore, organized the Square and Compass Society whose prime objective was to raise funds for the construction of an impressive Masonic edifice in Balaoan. In that same year, after a long drought, the members initiated, passed and raised five (5) new members.
The lodge was doing well up to 1994 when something went amiss that caused indifference among the members. Every succeeding District Deputy Grand Master (DDGM) tried to infuse new life into the lodge but all to no avail. At the start of the year 2002, however, under the firm and tenacious leadership of DDGM Bro Dr. Ralph A. Asuncion and the selfless cooperation of the members of Union ::70, Mayon ::61, Batong Buhay ::27, Angalo ::63 and Jose Rizal ::22, the lodge began to stir.
With a veteran lodge manager and a Past Master of Mayon Lodge, WB Cesar Lopez, as its new Master; the members are confident that their lodge is on its way to reclaim its former splendor and glory.
The Saga Continues: Under the reigns of WB Cesar Ostrea, WB Edgardo Orallo, WB Carlos Tayag, VWB Amerhassan "Wayda" Lucman with the support of the Lucman Clan, VWB Almerick "Mick" Phua Phee and of course, with the support of the Phua Phee family, our Lodge continue to prosper. The ever active participation of Union Lodge ::70, Baguio ::67 and La Trinidad ::344 with special mention of Bro Mariano "Kaw Bins" Sia cannot be highlighted enough for our continuing existence."
Shared via email by:
Bro Pete M. Velasco, Jr.
Siete Martires Lodge :: 177 MWGLP (F&AM)
City of San Fernando, La Union, Republic of the Philippines
The Sand and Stone: From My Muslim Brother
Received from a YahooGroups email the following inspiring story:
"Two friends were walking through the desert. During some point of the journey, they had an argument; and one friend slapped the other on the face.
The one who got slapped was hurt, but without saying anything, wrote on the sand:
"Today my best friend slapped me on the face."
They kept on walking, until they found an oasis, where they decided to take a bath. The one who had been slapped got stuck in the mire and started drowning, but the friend saved him.
After he recovered from the near drowning, he wrote on a stone:
"Today my best friend saved my life."
The friend who had slapped and saved his best friend asked him, "After I hurt you, you wrote on the sand and now, you write on a stone. Why?"
The friend replied, "When someone hurts us we should write it down in sand, where winds of forgiveness can erase it away. But, when someone does something good for us, we must engrave it in stone where no wind can ever erase it!"
Learn to write your hurts in the sand and to carve your benefits in stone.
They say it takes a minute to find a special person, an hour to appreciate them, a day to love them, but then an entire life to forget them."
"Do not value the things you have in your life, but value who you have in your life."
Dawud (original author unknown)
"If someone says, I love God, and hates his brother, he is a liar" (1 Jn 4:20).
"Be faithful, be just and convince the world by your acts that; upon becoming a Master Mason you will become a better man".
"You cannot be a true believer unless you wish for your brother what you wish for yourself."
"Two friends were walking through the desert. During some point of the journey, they had an argument; and one friend slapped the other on the face.
The one who got slapped was hurt, but without saying anything, wrote on the sand:
"Today my best friend slapped me on the face."
They kept on walking, until they found an oasis, where they decided to take a bath. The one who had been slapped got stuck in the mire and started drowning, but the friend saved him.
After he recovered from the near drowning, he wrote on a stone:
"Today my best friend saved my life."
The friend who had slapped and saved his best friend asked him, "After I hurt you, you wrote on the sand and now, you write on a stone. Why?"
The friend replied, "When someone hurts us we should write it down in sand, where winds of forgiveness can erase it away. But, when someone does something good for us, we must engrave it in stone where no wind can ever erase it!"
Learn to write your hurts in the sand and to carve your benefits in stone.
They say it takes a minute to find a special person, an hour to appreciate them, a day to love them, but then an entire life to forget them."
"Do not value the things you have in your life, but value who you have in your life."
Dawud (original author unknown)
"If someone says, I love God, and hates his brother, he is a liar" (1 Jn 4:20).
"Be faithful, be just and convince the world by your acts that; upon becoming a Master Mason you will become a better man".
"You cannot be a true believer unless you wish for your brother what you wish for yourself."
Thursday, July 17, 2008
Masonic Harmony by MW Reynato S. Puno, PGM
*Keynote Address, delivered at the 92nd Annual Communication (of the MW Grand Lodge of the Philippines), April 24, 2008, Bacolod City.
"I have been requested by MW Jaime Gonzales to talk about harmony.
I can well understand the rationale of his request, for human history irrefutably demonstrates that one of the greatest human tragedies has been our continuous failure to overcome disharmony. I stress our nonstop failure, for disharmony has victimized pre-historic humans when their intelligence was no higher than that of the apes during the Stone Age until today, when human super-intelligence is about to enable us to clone ourselves.
I emphasize tragedy, because disharmony has resulted in the greatest loss of human lives, greater than the loss we have suffered from the most devastating earthquakes, typhoons, tornadoes, tsunamis and epidemics in the world.
It is not my intent to overwhelm you with a niagara of information. Let me just cite the number of people who violently died in various wars in the last century as a result of human disharmony. The famous British historian Hobsbrawn in his best-selling book entitled Age of Extremes wrote:
x x x
Local, regional or global, the wars of the 20th century were to be on an altogether vaster scale than anything previously experienced. Among 74 international wars between 1816 and 1964, xxx the four occurred in the two world wars, the Japanese war against China in 1937-39 and the Korean war. They killed upwards of 1 million persons in battle.
In 1993, Brezinski, estimated the number of people who died in the last century as 187 million. It is no wonder that when asked about his thoughts on the 20th century, William Golding, writer and Nobel laureate, said: "I cannot help thinking that this has been the most violent century in human history."
The end of the Cold War between the U.S. and Russia fueled the hope that we had stepped into a new and higher threshold of harmony, where peace would finally cease to elude us. That universal dream, however, was dashed to pieces by a new war that greeted the millennium, the war on terrorism. Tomes and tomes of literature have been written about the frightening direction that this war on terrorism would take, but I like to believe that the observations of Prof. Samuel Huntington from Harvard University and author of the classic book End of Civilization are most enlightening:
x x x
In the wake of the Cold War, the increasing intensity of this historical antagonism has been widely recognized by members of both communities. In 1991, for instance, Barry Buzan saw many reasons why a societal cold war was emerging "between the West and Islam, in which Europe would be on the frontline."
This development is partly to do with secular versus religious values, partly to do with the historical rivalry between Christendom and Islam, partly to do with resentments over Western domination of the post-colonial political structuring of the Middle East, and partly to do with the bitterness and humiliation of the invidious comparison between the accomplishments of Islamic and Western civilizations in the last two centuries.
xxx
Similar observations came from the Islamic community. There are unmistakable signs, argued a leading Egyptian journalist, Mohammed Sid Ahmed, x x x "of a growing clash between the Judeo-Christian Western ethic and the Islamic revival movement which is now stretching from the Atlantic in the west to China in the east." Another prominent Indian Muslim also predicted that the West’s "next confrontation is definitely going to come from the Muslim world. It is in the sweep of the Islamic nations from the Maghreb to Pakistan that the struggle for a new world order will begin."
The exclamation point is that violence and death due to lack of harmony will continue to hound humankind in this millennium.
To be sure, the best and the brightest among men have exhausted their cerebrums to address this problem of lack of harmony. The monument to this effort is the organization of the United Nations, composed of sovereign nations all over the world. Given the fact, however, that these nations will not surrender their respective sovereignties, the United Nations (UN) from its inception was hobbled in its goal of achieving a lasting international peace.
The member countries of the UN were too diverse; their political agendas were hopelessly irreconcilable; their finances were too meager; their correct decisions could be vetoed by the big powers -- all these and more prevented the UN from establishing harmony among nations in the world.
The UN experience teaches us two lessons: first, harmony is peace but it is peace, that means more than the lack of war; and second, harmony, cannot be expected from states that are no more than artificial persons. Unlike natural persons, artificial persons are without souls; hence, they are bereft of ethics, and they do not exist to satisfy the divine design of serving out of selflessness.
The inconvenient question is whether masonic harmony is the panacea to this problem of disunity, a problem that has torn humans asunder since time immemorial. I have no reservations in making the submission that masonic harmony holds the key to the human problem of disunity. I start with the proposition that to plumb the dizzying depth and breadth of the problem of disunity, we must know its causes.
Theologians theorize that the cause is our decision to control our own destiny, to be the captains of our own fate. Some economic pundits peddle the idea that disunity is caused by the pursuit of profit, for which greed is the driving force. Some political scientists opine that disunity is caused by the overriding agenda of states to rule the world regardless of consequence.
As one of the ancient depositories of human knowledge, masonry has its own postulates on why lack of harmony has always hounded us in our journey to the East. Bereft of its esoterics, our 3rd Degree informs us of the three principal evils that mangle human harmony. We are all familiar with the life and legend of Hiram Abiff, the widow’s son. Masonic scholars describe him as an inspired master, the most skillful worker who ever lived. His abilities were not confined to just construction, but extended to all kinds of work -- whether on gold, silver, brass or iron; whether on linen, tapestry or embroidery. The inerrant Good Book tells us he was personally chosen by King Solomon to build the Lord’s temple. Day in and day out, he supervised about 200,000 artisans and laborers without any discordance or confusion.
In short, Hiram Abiff was the perfect practitioner of harmony. But we all know the tragedy that struck this symbol of harmony, this icon of unity. The three evils attacked and killed him and caused confusion in the temple. The 3 J’s representing different kinds of evil represent the three principal causes that destroy the harmony of men.
The first cause is the virus of ignorance. Ignorance, especially organized ignorance, has divided men by keeping them in the dungeons of darkness. Galileo who ushered the scientific revolution, is a notorious victim of the reign of ignorance. During his career, he invented the hydrostatic balance, the first practical thermometer, the geometric and military compass and the astronomical telescope. He was the first person to see the mountains on the moon, to discover the rings of Saturn, to know that the sun revolved, and that the earth and the planets revolved around the sun. For proclaiming the truth of nature, he was charged with heresy, tried by the Inquisition and, needless to say, convicted by the dumb.
The second cause of man’s lack of harmony is love of the material and doubt of the spiritual. Truly, it is self-evident that the battle between the denizens of the world of spirit and the world of matter, the war between the God of Grace and the God of Gold has ripped human harmony apart.
The life of Jesus Christ tells us of this raging battle of life. He taught about the Kingdom of God, but those who suffered from a severe deficit of spiritual enlightenment crucified Him on the Cross. Yet, no other person has changed history as much as Jesus of Nazareth did. He wrote no poetry, but Milton, Dante and the world’s finest poets were inspired by Him. He composed no music, but Handel, Beethoven, Bach and Mendelssohn reached their highest perfection when composing hymns and symphonies to His praise. He painted no pictures, but Raphael, Michelangelo and Da Vinci were inspired to greatness in painting His life and ministry.
Today, those who are slaves ofthe God of Gold rule the world; this is the worst variety of atheism the world has ever known.
The third cause of the lack of human harmony is prejudice. The word "prejudice" comes from the Latin prae, meaning "before"; and judicium, meaning judgment. It is a prejudgment often driven by passion, hatred, lust, and the like.
Perhaps the most disruptive kind of prejudice, is racial prejudice especially that provoked by the color of skin. Millions have been dehumanized because of this prejudice, in which one’s value as a human being depends on the fairness of one’s skin, the shape of one’s eyes and the elevation of one’s nose.
We remember those who have fought against this prejudice that disturbs human harmony. One of them is Nelson Mandela, who dismantled apartheid in South Africa. Apartheid called for the separate and unequal treatment of the white and the black races. Mandela led the long and difficult fight against apartheid. He was in and out of prison for 27 years. Life imprisonment was meted out to him; but the South African whites knew that while they could chain the body of Mandela, they could not capture his soul. When his life sentence was read to him, he replied, and I quote:
"During my lifetime, I have dedicated myself to the struggle of the African people. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die."
They locked in Mandela, but they could not lock out his message.
Time is precious, and nobody has the privilege to delay it by the sorcery of semantics. Let me just conclude by underscoring in neon that harmony is not a masonic teaching that is yet in its fetal stage. It has long been the life of masonry, and every mason should continuously give it the breath of life. Now and not later, it is our bounden duty to demonstrate to the world the validity of our concept of harmony. The cacophony of circumstances calls us to prove once again that masonry is still a powerful difference, and we can do that only if we let our talk and walk coincide with each other.
We cannot bleach reality. Everywhere we cast our sight, our eyeballs are grabbed by ugly influences that threaten the threads of harmony among our people. We behold the thickening fog of ignorance that hides from the people the unacceptable inequities of life. Our masonic duty to spread harmony calls for us to dissolve the mist that blurs the difference between truth and falsehood. Masons unequivocably stand for truth, and we should never seek truce with falsehoods. Indeed, we should not be satisfied with half-truths, for half-truths are complete lies in disguise.
We also behold the merciless march of materialism, the seemingly unending rule of the God of Gold and the rejection of the God of Love. Our masonic duty to spread harmony calls for us to help shape a society where the reign of greed cannot endure; where the number of hands with begging bowls should be less; where the clenched fists of protests should be lesser, because humans should be dictated more by their values than by their valuables.
We also behold the prejudices that drive so much dissension into the various strata of our society -- especially the prejudices fueled by religious bigotry and the prejudices fanned by racial superiority.
Our duty as masons to spread harmony is to demolish these strongholds of prejudice, for if there is a vice that blinds, it is the scales of prejudice that cover the eyes of the prejudiced. Our duty to spread harmony is one we cannot avoid. It is a duty we have to discharge not onlybecause it is right, but more because it is righteous. And when we rise to fight for righteousness, we should not be daunted by the fear that sometimes we may lack the strength of number; we should not tremble even if we are alone; we should not worry if our voice momentarily sounds as the voice from the wilderness.
Let us not forget even for a moment that masons fight for the sovereignty of eternal virtues, and that their eternal validity cannot be surrendered to any earthly power -- not to the scepter of kings, not to the strength of the elite, neither to the muscle of the majority. For, what is right and what is wrong can never be resolved by autocracy or by mobocracy. And like Hiram Abiff, masons must not allow death to terrorize them, for the finish line of the battle between good and evil is set in another kingdom -- the Kingdom of God, where victory will belong to the Lamb and not to the Lions.
Good day to all."
"I have been requested by MW Jaime Gonzales to talk about harmony.
I can well understand the rationale of his request, for human history irrefutably demonstrates that one of the greatest human tragedies has been our continuous failure to overcome disharmony. I stress our nonstop failure, for disharmony has victimized pre-historic humans when their intelligence was no higher than that of the apes during the Stone Age until today, when human super-intelligence is about to enable us to clone ourselves.
I emphasize tragedy, because disharmony has resulted in the greatest loss of human lives, greater than the loss we have suffered from the most devastating earthquakes, typhoons, tornadoes, tsunamis and epidemics in the world.
It is not my intent to overwhelm you with a niagara of information. Let me just cite the number of people who violently died in various wars in the last century as a result of human disharmony. The famous British historian Hobsbrawn in his best-selling book entitled Age of Extremes wrote:
x x x
Local, regional or global, the wars of the 20th century were to be on an altogether vaster scale than anything previously experienced. Among 74 international wars between 1816 and 1964, xxx the four occurred in the two world wars, the Japanese war against China in 1937-39 and the Korean war. They killed upwards of 1 million persons in battle.
In 1993, Brezinski, estimated the number of people who died in the last century as 187 million. It is no wonder that when asked about his thoughts on the 20th century, William Golding, writer and Nobel laureate, said: "I cannot help thinking that this has been the most violent century in human history."
The end of the Cold War between the U.S. and Russia fueled the hope that we had stepped into a new and higher threshold of harmony, where peace would finally cease to elude us. That universal dream, however, was dashed to pieces by a new war that greeted the millennium, the war on terrorism. Tomes and tomes of literature have been written about the frightening direction that this war on terrorism would take, but I like to believe that the observations of Prof. Samuel Huntington from Harvard University and author of the classic book End of Civilization are most enlightening:
x x x
In the wake of the Cold War, the increasing intensity of this historical antagonism has been widely recognized by members of both communities. In 1991, for instance, Barry Buzan saw many reasons why a societal cold war was emerging "between the West and Islam, in which Europe would be on the frontline."
This development is partly to do with secular versus religious values, partly to do with the historical rivalry between Christendom and Islam, partly to do with resentments over Western domination of the post-colonial political structuring of the Middle East, and partly to do with the bitterness and humiliation of the invidious comparison between the accomplishments of Islamic and Western civilizations in the last two centuries.
xxx
Similar observations came from the Islamic community. There are unmistakable signs, argued a leading Egyptian journalist, Mohammed Sid Ahmed, x x x "of a growing clash between the Judeo-Christian Western ethic and the Islamic revival movement which is now stretching from the Atlantic in the west to China in the east." Another prominent Indian Muslim also predicted that the West’s "next confrontation is definitely going to come from the Muslim world. It is in the sweep of the Islamic nations from the Maghreb to Pakistan that the struggle for a new world order will begin."
The exclamation point is that violence and death due to lack of harmony will continue to hound humankind in this millennium.
To be sure, the best and the brightest among men have exhausted their cerebrums to address this problem of lack of harmony. The monument to this effort is the organization of the United Nations, composed of sovereign nations all over the world. Given the fact, however, that these nations will not surrender their respective sovereignties, the United Nations (UN) from its inception was hobbled in its goal of achieving a lasting international peace.
The member countries of the UN were too diverse; their political agendas were hopelessly irreconcilable; their finances were too meager; their correct decisions could be vetoed by the big powers -- all these and more prevented the UN from establishing harmony among nations in the world.
The UN experience teaches us two lessons: first, harmony is peace but it is peace, that means more than the lack of war; and second, harmony, cannot be expected from states that are no more than artificial persons. Unlike natural persons, artificial persons are without souls; hence, they are bereft of ethics, and they do not exist to satisfy the divine design of serving out of selflessness.
The inconvenient question is whether masonic harmony is the panacea to this problem of disunity, a problem that has torn humans asunder since time immemorial. I have no reservations in making the submission that masonic harmony holds the key to the human problem of disunity. I start with the proposition that to plumb the dizzying depth and breadth of the problem of disunity, we must know its causes.
Theologians theorize that the cause is our decision to control our own destiny, to be the captains of our own fate. Some economic pundits peddle the idea that disunity is caused by the pursuit of profit, for which greed is the driving force. Some political scientists opine that disunity is caused by the overriding agenda of states to rule the world regardless of consequence.
As one of the ancient depositories of human knowledge, masonry has its own postulates on why lack of harmony has always hounded us in our journey to the East. Bereft of its esoterics, our 3rd Degree informs us of the three principal evils that mangle human harmony. We are all familiar with the life and legend of Hiram Abiff, the widow’s son. Masonic scholars describe him as an inspired master, the most skillful worker who ever lived. His abilities were not confined to just construction, but extended to all kinds of work -- whether on gold, silver, brass or iron; whether on linen, tapestry or embroidery. The inerrant Good Book tells us he was personally chosen by King Solomon to build the Lord’s temple. Day in and day out, he supervised about 200,000 artisans and laborers without any discordance or confusion.
In short, Hiram Abiff was the perfect practitioner of harmony. But we all know the tragedy that struck this symbol of harmony, this icon of unity. The three evils attacked and killed him and caused confusion in the temple. The 3 J’s representing different kinds of evil represent the three principal causes that destroy the harmony of men.
The first cause is the virus of ignorance. Ignorance, especially organized ignorance, has divided men by keeping them in the dungeons of darkness. Galileo who ushered the scientific revolution, is a notorious victim of the reign of ignorance. During his career, he invented the hydrostatic balance, the first practical thermometer, the geometric and military compass and the astronomical telescope. He was the first person to see the mountains on the moon, to discover the rings of Saturn, to know that the sun revolved, and that the earth and the planets revolved around the sun. For proclaiming the truth of nature, he was charged with heresy, tried by the Inquisition and, needless to say, convicted by the dumb.
The second cause of man’s lack of harmony is love of the material and doubt of the spiritual. Truly, it is self-evident that the battle between the denizens of the world of spirit and the world of matter, the war between the God of Grace and the God of Gold has ripped human harmony apart.
The life of Jesus Christ tells us of this raging battle of life. He taught about the Kingdom of God, but those who suffered from a severe deficit of spiritual enlightenment crucified Him on the Cross. Yet, no other person has changed history as much as Jesus of Nazareth did. He wrote no poetry, but Milton, Dante and the world’s finest poets were inspired by Him. He composed no music, but Handel, Beethoven, Bach and Mendelssohn reached their highest perfection when composing hymns and symphonies to His praise. He painted no pictures, but Raphael, Michelangelo and Da Vinci were inspired to greatness in painting His life and ministry.
Today, those who are slaves ofthe God of Gold rule the world; this is the worst variety of atheism the world has ever known.
The third cause of the lack of human harmony is prejudice. The word "prejudice" comes from the Latin prae, meaning "before"; and judicium, meaning judgment. It is a prejudgment often driven by passion, hatred, lust, and the like.
Perhaps the most disruptive kind of prejudice, is racial prejudice especially that provoked by the color of skin. Millions have been dehumanized because of this prejudice, in which one’s value as a human being depends on the fairness of one’s skin, the shape of one’s eyes and the elevation of one’s nose.
We remember those who have fought against this prejudice that disturbs human harmony. One of them is Nelson Mandela, who dismantled apartheid in South Africa. Apartheid called for the separate and unequal treatment of the white and the black races. Mandela led the long and difficult fight against apartheid. He was in and out of prison for 27 years. Life imprisonment was meted out to him; but the South African whites knew that while they could chain the body of Mandela, they could not capture his soul. When his life sentence was read to him, he replied, and I quote:
"During my lifetime, I have dedicated myself to the struggle of the African people. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die."
They locked in Mandela, but they could not lock out his message.
Time is precious, and nobody has the privilege to delay it by the sorcery of semantics. Let me just conclude by underscoring in neon that harmony is not a masonic teaching that is yet in its fetal stage. It has long been the life of masonry, and every mason should continuously give it the breath of life. Now and not later, it is our bounden duty to demonstrate to the world the validity of our concept of harmony. The cacophony of circumstances calls us to prove once again that masonry is still a powerful difference, and we can do that only if we let our talk and walk coincide with each other.
We cannot bleach reality. Everywhere we cast our sight, our eyeballs are grabbed by ugly influences that threaten the threads of harmony among our people. We behold the thickening fog of ignorance that hides from the people the unacceptable inequities of life. Our masonic duty to spread harmony calls for us to dissolve the mist that blurs the difference between truth and falsehood. Masons unequivocably stand for truth, and we should never seek truce with falsehoods. Indeed, we should not be satisfied with half-truths, for half-truths are complete lies in disguise.
We also behold the merciless march of materialism, the seemingly unending rule of the God of Gold and the rejection of the God of Love. Our masonic duty to spread harmony calls for us to help shape a society where the reign of greed cannot endure; where the number of hands with begging bowls should be less; where the clenched fists of protests should be lesser, because humans should be dictated more by their values than by their valuables.
We also behold the prejudices that drive so much dissension into the various strata of our society -- especially the prejudices fueled by religious bigotry and the prejudices fanned by racial superiority.
Our duty as masons to spread harmony is to demolish these strongholds of prejudice, for if there is a vice that blinds, it is the scales of prejudice that cover the eyes of the prejudiced. Our duty to spread harmony is one we cannot avoid. It is a duty we have to discharge not onlybecause it is right, but more because it is righteous. And when we rise to fight for righteousness, we should not be daunted by the fear that sometimes we may lack the strength of number; we should not tremble even if we are alone; we should not worry if our voice momentarily sounds as the voice from the wilderness.
Let us not forget even for a moment that masons fight for the sovereignty of eternal virtues, and that their eternal validity cannot be surrendered to any earthly power -- not to the scepter of kings, not to the strength of the elite, neither to the muscle of the majority. For, what is right and what is wrong can never be resolved by autocracy or by mobocracy. And like Hiram Abiff, masons must not allow death to terrorize them, for the finish line of the battle between good and evil is set in another kingdom -- the Kingdom of God, where victory will belong to the Lamb and not to the Lions.
Good day to all."
Tuesday, July 15, 2008
Masonic Gems from the Library of the First Masonic District, Grand Lodge of New Jersey F & AM
While rummaging through my CD back-ups, I found a saved web site (http://www.2be1ask1.com/) of the First Masonic District, Grand Lodge of New Jersey, F & AM. Revisiting their virtual library, found the following excerpts:
On Forgiveness: The Act of Forgiveness
By Wor. Dr. Ray Schwartz, Ed.D, Harmony No. 8, Newton, NJ
"Our Masonic degrees have this element of forgiveness in their lectures and in the opening and the closing of our lodge. In a very real sense, forgiveness offers us the opportunity to practice Masonic virtues. We are taught that Charity is a central tenet of Masonry. Forgiveness is a supreme act of Charity because we overlook a brother's action and extend brotherly love to him. When we forgive a brother, we give him the opportunity to renew his oath and his obligations to the brotherhood.
Faith and Hope are also the foundations of our lodge. By forgiving, we demonstrate that we have Faith that our brother, who may have wronged us, will want to rectify his actions. We always have Hope that brotherly love will prevail against all odds."
On Circumscribing Desires: Circumscribe Our Desires
By Wor. Gary L. Worley (from the Trestleboard Collection of Harmony Lodge No. 8)
"Freemasonry teaches us a lot about "circumscribing our desires and keeping our passions within due bounds". We as individuals can very easily become so focused upon one certain topic, that we fail to see what is actually going on around us. Sometimes this focal point, can be something less that admirable. We should count any man braver who overcomes his desires, than he who conquers his enemies, for sometimes the hardest victory is the victory over self. We should attempt to continue with self introspection on an ongoing routine.
Freemasonry has a way of reminding us of this on a regular basis. By congregating with our brothers regularly, we can uplift one another with "friendly counsel" and a sharing of values and enlightenment.
Remember brother, the night we received our third degree marks but the beginning of our journey, not the end."
On Prayers: The Importance of Prayer in Freemasonry
By Melvyn Friendly, PM
"All Masonic degrees and ceremonies invoke prayer and guidance from the "Great Architect of the Universe." Commencing with the earliest Gothic Manuscripts or "Old Charges", the Regius Manuscript of 1390 A.D., all Masonic Lodge activities were begun with a Prayer of Invocation.
Masons consider Prayer the first "benefit" of Freemasonry and Initiates are required to profess a belief in the Creator as the Maker and Sovereign over us all. Masons are taught not to start any enterprise without first invoking the Guidance of Deity. The Initiate is taught that there is no place in Freemasonry for the atheist or agnostic and Belief in deity is a prerequisite to Masonic affiliation.
What is Prayer? It has been described as a Petition or solemn and humble request to God for his Blessing or in Thanksgiving. It is a communication between man and God and the means by which man can coordinate his mind with that of the Universe. It is focused on high moral elements and spiritual energy. It brings together the mind of man and the divine Spirit giving confidence to the suppliant that his petition for Divine Guidance will be granted. It creates reason and logical thinking within the mind of the suppliant..."
"Freemasonry's attitude toward things spiritual is an important part of the fabric of the Fraternity belief in a Supreme Being and in a future life. Masons believe in the reincarnation of the Soul as removed from the mortal body at death. Some even believe in the resurrection of the body at a distant judgment day.
Freemasons are bound by the "eternal truths"contained in the Volume of Sacred Laws, which may not necessarily be Christian Scriptures, and as a Candidate is bound by an obligation taken on such Book. The Sacred Truths contained in the Volume of Sacred Laws govern the rules for his life and conduct.
References in the Rituals of the Masonic Degrees to the omnipotence of Deity impresses upon the Candidates the power of prayer in Masonic work. The restriction on Masons of "refraining from discussion on religious topics" covers the dogmas of religious beliefs, creeds and sects.
The Masonic spirit of toleration dwells on the universality of all religions and espouses only the Love of God as the Father of all mankind and in the brotherhood of all mankind, both Masonic and non-Masonic."
For more Masonic Gems, please visit their website by clicking the main title. There are so many other wonderful articles in their library. To read the full article, please click the highlighted title of each articles.
On Forgiveness: The Act of Forgiveness
By Wor. Dr. Ray Schwartz, Ed.D, Harmony No. 8, Newton, NJ
"Our Masonic degrees have this element of forgiveness in their lectures and in the opening and the closing of our lodge. In a very real sense, forgiveness offers us the opportunity to practice Masonic virtues. We are taught that Charity is a central tenet of Masonry. Forgiveness is a supreme act of Charity because we overlook a brother's action and extend brotherly love to him. When we forgive a brother, we give him the opportunity to renew his oath and his obligations to the brotherhood.
Faith and Hope are also the foundations of our lodge. By forgiving, we demonstrate that we have Faith that our brother, who may have wronged us, will want to rectify his actions. We always have Hope that brotherly love will prevail against all odds."
On Circumscribing Desires: Circumscribe Our Desires
By Wor. Gary L. Worley (from the Trestleboard Collection of Harmony Lodge No. 8)
"Freemasonry teaches us a lot about "circumscribing our desires and keeping our passions within due bounds". We as individuals can very easily become so focused upon one certain topic, that we fail to see what is actually going on around us. Sometimes this focal point, can be something less that admirable. We should count any man braver who overcomes his desires, than he who conquers his enemies, for sometimes the hardest victory is the victory over self. We should attempt to continue with self introspection on an ongoing routine.
Freemasonry has a way of reminding us of this on a regular basis. By congregating with our brothers regularly, we can uplift one another with "friendly counsel" and a sharing of values and enlightenment.
Remember brother, the night we received our third degree marks but the beginning of our journey, not the end."
On Prayers: The Importance of Prayer in Freemasonry
By Melvyn Friendly, PM
"All Masonic degrees and ceremonies invoke prayer and guidance from the "Great Architect of the Universe." Commencing with the earliest Gothic Manuscripts or "Old Charges", the Regius Manuscript of 1390 A.D., all Masonic Lodge activities were begun with a Prayer of Invocation.
Masons consider Prayer the first "benefit" of Freemasonry and Initiates are required to profess a belief in the Creator as the Maker and Sovereign over us all. Masons are taught not to start any enterprise without first invoking the Guidance of Deity. The Initiate is taught that there is no place in Freemasonry for the atheist or agnostic and Belief in deity is a prerequisite to Masonic affiliation.
What is Prayer? It has been described as a Petition or solemn and humble request to God for his Blessing or in Thanksgiving. It is a communication between man and God and the means by which man can coordinate his mind with that of the Universe. It is focused on high moral elements and spiritual energy. It brings together the mind of man and the divine Spirit giving confidence to the suppliant that his petition for Divine Guidance will be granted. It creates reason and logical thinking within the mind of the suppliant..."
"Freemasonry's attitude toward things spiritual is an important part of the fabric of the Fraternity belief in a Supreme Being and in a future life. Masons believe in the reincarnation of the Soul as removed from the mortal body at death. Some even believe in the resurrection of the body at a distant judgment day.
Freemasons are bound by the "eternal truths"contained in the Volume of Sacred Laws, which may not necessarily be Christian Scriptures, and as a Candidate is bound by an obligation taken on such Book. The Sacred Truths contained in the Volume of Sacred Laws govern the rules for his life and conduct.
References in the Rituals of the Masonic Degrees to the omnipotence of Deity impresses upon the Candidates the power of prayer in Masonic work. The restriction on Masons of "refraining from discussion on religious topics" covers the dogmas of religious beliefs, creeds and sects.
The Masonic spirit of toleration dwells on the universality of all religions and espouses only the Love of God as the Father of all mankind and in the brotherhood of all mankind, both Masonic and non-Masonic."
For more Masonic Gems, please visit their website by clicking the main title. There are so many other wonderful articles in their library. To read the full article, please click the highlighted title of each articles.
Wednesday, June 25, 2008
Address to UGLE Grand Charity by Lord Northampton
The following is an excerpt from a speech by Lord Northampton at a General Meeting and the 25th Anniversary of the Grand Charity of the United Grand Lodge of England, at Freemasons Hall in London on 21 June 2006:
"What is less known about freemasonry is its quality of tolerance. We accept all men regardless of their age, colour, status, nationality, or religious or political persuasion. In any one of our lodges you will find men of many different faiths and with varied backgrounds and lifestyles. All we care about is that our members believe in God, want to better themselves and be of more service to their fellow beings. Harmony prevails in our lodges probably helped by the fact that all discussions of a religious and political nature are banned. It is often said that Freemasonry breaks down the barriers which keep men apart, and as someone who travels extensively visiting brethren in lodges all over the world, I can certainly vouch for that statement.
Freemasonry is a system of morality in which every object has a deeper symbolic meaning. It has no dogma or doctrine and encourages its members to follow whatever religion they belong to. We hope that by helping the individual to become a better wiser person it will inevitably help society as a whole. Although we only allow men into our form of masonry there are about fifty thousand lady masons in England and Wales in a parallel Order who practise their masonry in exactly the same way as we do.
There are only three ceremonies as well as the installation of a new Master each year. These are much the same wherever you find freemasonry around the world. The first deals with morality and the need to have good ethical standards of behaviour. It also emphasises the need to be in control of ones emotions. The second explains the importance of educating ones intellect so as to become a more useful member of society. The third deals with trust and integrity. As you have heard earlier the three main principles on which the Order was founded are Brotherly Love, Relief and Truth, which in layman's language could be described as long lasting friendships, compassion and integrity."
Moderator's Note: Also visit ...A page about Freemasonry (est. October 1994 -- the World's Oldest Masonic Website)
"What is less known about freemasonry is its quality of tolerance. We accept all men regardless of their age, colour, status, nationality, or religious or political persuasion. In any one of our lodges you will find men of many different faiths and with varied backgrounds and lifestyles. All we care about is that our members believe in God, want to better themselves and be of more service to their fellow beings. Harmony prevails in our lodges probably helped by the fact that all discussions of a religious and political nature are banned. It is often said that Freemasonry breaks down the barriers which keep men apart, and as someone who travels extensively visiting brethren in lodges all over the world, I can certainly vouch for that statement.
Freemasonry is a system of morality in which every object has a deeper symbolic meaning. It has no dogma or doctrine and encourages its members to follow whatever religion they belong to. We hope that by helping the individual to become a better wiser person it will inevitably help society as a whole. Although we only allow men into our form of masonry there are about fifty thousand lady masons in England and Wales in a parallel Order who practise their masonry in exactly the same way as we do.
There are only three ceremonies as well as the installation of a new Master each year. These are much the same wherever you find freemasonry around the world. The first deals with morality and the need to have good ethical standards of behaviour. It also emphasises the need to be in control of ones emotions. The second explains the importance of educating ones intellect so as to become a more useful member of society. The third deals with trust and integrity. As you have heard earlier the three main principles on which the Order was founded are Brotherly Love, Relief and Truth, which in layman's language could be described as long lasting friendships, compassion and integrity."
Moderator's Note: Also visit ...A page about Freemasonry (est. October 1994 -- the World's Oldest Masonic Website)
Monday, June 23, 2008
Masonry is a Way of Life by MWBro Pacifico B. Aniag
By MWBro Pacifico B. Aniag, Grand Master of Masons, MW Grand Lodge of the Philippines
(Delivered during the Grand Lodge of the Philippines Independence Day Program on June 12, 2008)
From accounts of several Filipino historians, we learn that it was on June 5, 1898 when Bro. Emilio Aguinaldo issued a decree setting aside June 12 as the day for the proclamation of Philippine Independence. At the same time, he commissioned Julian Felipe to prepare a composition which would be adopted as the official march of the Philippines during the independence ceremonies in Kawit, Cavite. On June 12, 1898 the Marcha Nacional Filipina was played for the first time. Doing the honors was the band of San Francisco de Malabon.
For more than a year, that anthem, or march, remained without words. Towards the end of August 1899, a young poet-soldier from Bayambang, Pangasinan, named Jose Palma (younger brother of MW Rafael Palma, PGM) wrote a Spanish poem entitled Filipinas. This poem expressed in elegant verses the ardent patriotism and fighting spirit of the Filipino people. It was unanimously acclaimed as the fitting lyrics for that Marcha Nacional Filipina.
In the 1920s, it became necessary to translate those Spanish lyrics to English and the American colonial government commissioned a Filipino writer, Camilo Osias (who would eventually become Grand Master of Masons), and an American, A.L. Lane to do the translation. There are still some of us here who belong to that generation of Filipinos who thus grew up singing the National Anthem in English.
During the term of Pres. Ramon Magsaysay, the National Anthem was translated by Bro Julian Cruz Balmaceda and Ildefonso Santos into Tagalog, and finally, on May 26, 1956, the Lupang Hinirang was sung with the unfurling of the Filipino flag.
The series of direct translations ensured the consistency of its content. While Jose Palma wrote, "Los invasores no te hallaran jamas" this was translated by Osias to "Ne'er shall invaders trample thy sacred shore" and further translated by Balmaceda & Santos to "Sa manlulupig 'di ka pasisiil." These words were not empty boasts. From the start, or even when the Anthem was written in Spanish, the most blood was shed for the Filipino flag.
And we will recall with great pride and honor that at around that time too, a good number of our brethren gave their lives to the cause of freedom and the struggle for independence. They breathed life into the words: "ang mamatay ng dahil sa iyo." As we commemorate our independence today, we pay tribute not only to the flag, nor the lyrics of our national anthem Lupang Hinirang, but more importantly to the memory of those heroes and martyrs who shed their most precious blood, that they will not have died in vain.
So many of them were Masons that Pres. Emilio Aguinaldo had to declare that the 1898 revolution was masonically inspired, masonically led, and masonically executed.
And this might lead us to thinking why we have not been paying homage to the heroes who were also Masons, in the grand tradition that Masonry is known for; until it occurs to us that perhaps we'd rather not. They belonged to Masonic lodges which would be considered "irregular" under the current dispensation. There still exist irritants in our Masonic relationship that need to be resolved before we can truly call our heroes and martyrs as "our very own."
As we can gather from these historical accounts, it was that while the National Anthem was yet being sung in the Spanish version when most lodges of the Gran Consejo Regional de Filipinas, under the Grande Oriente Espanol, affiliated with the American-sponsored Grand Lodge of the Philippine Islands. Truly, a supreme irony, if there ever was one.
Inevitably, this led to the formation of the Gran Logia Regional del Archipelago Filipino. And by 1924, further rift within their ranks had caused another split. The Gran Logia Nacional de Filipinas was formed. This move was countered by the Grande Oriente Espanol when, in 1925, it chartered a "sovereign and independent" Gran Logia del Archipelago Filipino, or what we now colloquially call the "soberana lodges."
And so it could be that there are some who must be wondering why our heroes whom we proudly claim to be masons seemed to have no affinity with us insofar as Masonic relationships are concerned; that they seem to have learned their lessons of masonry from Lodges not even recognized by our jurisdiction.
In order for us to fully understand, perhaps it should come to our mind that Masonry must be viewed upon: 1) as a way of life; and 2) as an organization of men bound by rules, practices and tradition.
Marahil ay nararapat na unawain natin na sa isang banda, ang Masonerya ay isang samahan na may mga batas at panuntunan na dapat pairalin sapagka¢t ito ang nakapagbibigay ng kaayusan, disiplina, at mabuting pamamahala para sa katatagan ng isang samahan. Lalo pa't tayo ay kumikilala sa isang uri ng Masonerya na may sinusunod na mga matatanda at taga-sa-panahong mga tradisyon at kaugalian na ating sinumpaang hindi kailan man maaaring baguhin at pawalan ng kabuluhan. Ito ang mga kadahilanan kung bakit hindi maaari at basta na lamang tayo ay makikipag relasyon sa sinumang pangkat o organisasyon ng mga mason hangga't hindi natitiyak na ang mga batas, tradisyon, at mga kaugalian ay sumasang-ayon sa itinadhana ng kalipunan ng kinikilalang tagapagtaguyod ng gayong uri ng Masonerya sa buong daigdig.
The "soberana" lodges have been quietly going about their masonic business since 1925, in a rather "irregular" manner by our Grand Lodge standards, until the mid-1980s when the Grande Oriente Espanol merged with the Grand Lodge of Spain. The merger was survived by the Grand Lodge of Spain. It so happens that today, the Grand Lodge of the Philippines maintains harmonious and warm fraternal ties with the Grand Lodge of Spain.
And so, the Gran Oriente Espanol, with which the GLP ceased to have formal protocol since 1912, is no longer in existence; and the Grand Lodge of Spain has now initiated diplomatic moves to bring us to the negotiation table for a resolution on the status of the "soberana" lodges in the Philippines. I have now received a formal letter from the Grand Lodge of Spain and I have referred this matter to the Committee on Foreign Relations for evaluation.
But on the other hand, and I believe is a more important aspect of Masonry is that it should, more than anything else, be viewed upon as a way of life. Ang Masoneya ay kinakailangang kilalanin natin na isang pamamaraan ng buhay. Hindi ang Masonerya bilang isang samahan kundi ang Mason bilang isang tao ang may tunay na impluwensya at kabuluhan sa isang lipunan. Ang ating dapat na maging pananaw sa Masonerya ay ito'y isang pansariling paglalakbay na tumutuklas ng mga kaalaman upang mapabuti at mapaunlad ang ating mga sarili. Ating unawain na ang bawa¢t isang Mason, dahilan sa kanyang natutunan sa Masonerya, ay dapat yumakap sa isang paniniwala na ang buhay ay may kabuluhan lamang kung ito¢y gagamitin para sa kapakanan at kabutihan ng lipunan at kagalingan ng para sa lahat. Ako'y naniniwalang ganyan ang umiral sa kaisipan ng mga bayaning mga mason na nagbuwis ng hirap at buhay alang-alang sa pagkamit ng kalayaan ng ating bansa. Gayon din marahil ang dahilan kung bakit hinahanap ngayon at ipinagtatanong kung nasaan ang mga Mason sa gitna ng kasalukuyang nagaganap na suliranin ng ating bansa at lipunan. Kapag ang isang Mason na hinubog at tinuruan sa mabubuting aral ng Masonerya ay hindi kumikilos para sa kabutihan ng lipunan, saka pa lamang masasabing naging bigo ang Masonerya sa kanyang hangarin at layunin.
I believe that it is in this sense that the universality of masonry must be looked upon. Masons from whatever jurisdiction are Masons who have also been imbibed with the noble tenets of brotherly love, relief, and truth. There had been many accounts of American masons helping and working with, and even collaborating with Spanish and Filipino Masons during the early years of independence knowing fully well that they belonged to jurisdictions that had no fraternal relations; but they worked together for the sake of what is good for our country then.
Ako'y naniniwalang ang Masonerya bilang isang organisasyon o samahan ay may mga limitasyon at pansariling paniniwala para sa pagtataguyod ng kanyang katatagan. Subali't ito'y pinapangibabawan ng isang mas makabuluhang pananaw -- na ang Masonerya ay isang pamamaraan ng buhay na nagpapataas ng antas ng kaalaman upang ang isang tinaguriang tunay na Mason ay maging positibong impluwensya sa buhay at galaw ng lipunan.
Nawa'y maging mabiyaya at maligaya para sa ating mga Mason ang pagdiriwang na ito ng Araw ng Kalayaan sa ating bansa. Mabuhay ang Pilipinas; Mabuhay ang Masonerya!
(Delivered during the Grand Lodge of the Philippines Independence Day Program on June 12, 2008)
From accounts of several Filipino historians, we learn that it was on June 5, 1898 when Bro. Emilio Aguinaldo issued a decree setting aside June 12 as the day for the proclamation of Philippine Independence. At the same time, he commissioned Julian Felipe to prepare a composition which would be adopted as the official march of the Philippines during the independence ceremonies in Kawit, Cavite. On June 12, 1898 the Marcha Nacional Filipina was played for the first time. Doing the honors was the band of San Francisco de Malabon.
For more than a year, that anthem, or march, remained without words. Towards the end of August 1899, a young poet-soldier from Bayambang, Pangasinan, named Jose Palma (younger brother of MW Rafael Palma, PGM) wrote a Spanish poem entitled Filipinas. This poem expressed in elegant verses the ardent patriotism and fighting spirit of the Filipino people. It was unanimously acclaimed as the fitting lyrics for that Marcha Nacional Filipina.
In the 1920s, it became necessary to translate those Spanish lyrics to English and the American colonial government commissioned a Filipino writer, Camilo Osias (who would eventually become Grand Master of Masons), and an American, A.L. Lane to do the translation. There are still some of us here who belong to that generation of Filipinos who thus grew up singing the National Anthem in English.
During the term of Pres. Ramon Magsaysay, the National Anthem was translated by Bro Julian Cruz Balmaceda and Ildefonso Santos into Tagalog, and finally, on May 26, 1956, the Lupang Hinirang was sung with the unfurling of the Filipino flag.
The series of direct translations ensured the consistency of its content. While Jose Palma wrote, "Los invasores no te hallaran jamas" this was translated by Osias to "Ne'er shall invaders trample thy sacred shore" and further translated by Balmaceda & Santos to "Sa manlulupig 'di ka pasisiil." These words were not empty boasts. From the start, or even when the Anthem was written in Spanish, the most blood was shed for the Filipino flag.
And we will recall with great pride and honor that at around that time too, a good number of our brethren gave their lives to the cause of freedom and the struggle for independence. They breathed life into the words: "ang mamatay ng dahil sa iyo." As we commemorate our independence today, we pay tribute not only to the flag, nor the lyrics of our national anthem Lupang Hinirang, but more importantly to the memory of those heroes and martyrs who shed their most precious blood, that they will not have died in vain.
So many of them were Masons that Pres. Emilio Aguinaldo had to declare that the 1898 revolution was masonically inspired, masonically led, and masonically executed.
And this might lead us to thinking why we have not been paying homage to the heroes who were also Masons, in the grand tradition that Masonry is known for; until it occurs to us that perhaps we'd rather not. They belonged to Masonic lodges which would be considered "irregular" under the current dispensation. There still exist irritants in our Masonic relationship that need to be resolved before we can truly call our heroes and martyrs as "our very own."
As we can gather from these historical accounts, it was that while the National Anthem was yet being sung in the Spanish version when most lodges of the Gran Consejo Regional de Filipinas, under the Grande Oriente Espanol, affiliated with the American-sponsored Grand Lodge of the Philippine Islands. Truly, a supreme irony, if there ever was one.
Inevitably, this led to the formation of the Gran Logia Regional del Archipelago Filipino. And by 1924, further rift within their ranks had caused another split. The Gran Logia Nacional de Filipinas was formed. This move was countered by the Grande Oriente Espanol when, in 1925, it chartered a "sovereign and independent" Gran Logia del Archipelago Filipino, or what we now colloquially call the "soberana lodges."
And so it could be that there are some who must be wondering why our heroes whom we proudly claim to be masons seemed to have no affinity with us insofar as Masonic relationships are concerned; that they seem to have learned their lessons of masonry from Lodges not even recognized by our jurisdiction.
In order for us to fully understand, perhaps it should come to our mind that Masonry must be viewed upon: 1) as a way of life; and 2) as an organization of men bound by rules, practices and tradition.
Marahil ay nararapat na unawain natin na sa isang banda, ang Masonerya ay isang samahan na may mga batas at panuntunan na dapat pairalin sapagka¢t ito ang nakapagbibigay ng kaayusan, disiplina, at mabuting pamamahala para sa katatagan ng isang samahan. Lalo pa't tayo ay kumikilala sa isang uri ng Masonerya na may sinusunod na mga matatanda at taga-sa-panahong mga tradisyon at kaugalian na ating sinumpaang hindi kailan man maaaring baguhin at pawalan ng kabuluhan. Ito ang mga kadahilanan kung bakit hindi maaari at basta na lamang tayo ay makikipag relasyon sa sinumang pangkat o organisasyon ng mga mason hangga't hindi natitiyak na ang mga batas, tradisyon, at mga kaugalian ay sumasang-ayon sa itinadhana ng kalipunan ng kinikilalang tagapagtaguyod ng gayong uri ng Masonerya sa buong daigdig.
The "soberana" lodges have been quietly going about their masonic business since 1925, in a rather "irregular" manner by our Grand Lodge standards, until the mid-1980s when the Grande Oriente Espanol merged with the Grand Lodge of Spain. The merger was survived by the Grand Lodge of Spain. It so happens that today, the Grand Lodge of the Philippines maintains harmonious and warm fraternal ties with the Grand Lodge of Spain.
And so, the Gran Oriente Espanol, with which the GLP ceased to have formal protocol since 1912, is no longer in existence; and the Grand Lodge of Spain has now initiated diplomatic moves to bring us to the negotiation table for a resolution on the status of the "soberana" lodges in the Philippines. I have now received a formal letter from the Grand Lodge of Spain and I have referred this matter to the Committee on Foreign Relations for evaluation.
But on the other hand, and I believe is a more important aspect of Masonry is that it should, more than anything else, be viewed upon as a way of life. Ang Masoneya ay kinakailangang kilalanin natin na isang pamamaraan ng buhay. Hindi ang Masonerya bilang isang samahan kundi ang Mason bilang isang tao ang may tunay na impluwensya at kabuluhan sa isang lipunan. Ang ating dapat na maging pananaw sa Masonerya ay ito'y isang pansariling paglalakbay na tumutuklas ng mga kaalaman upang mapabuti at mapaunlad ang ating mga sarili. Ating unawain na ang bawa¢t isang Mason, dahilan sa kanyang natutunan sa Masonerya, ay dapat yumakap sa isang paniniwala na ang buhay ay may kabuluhan lamang kung ito¢y gagamitin para sa kapakanan at kabutihan ng lipunan at kagalingan ng para sa lahat. Ako'y naniniwalang ganyan ang umiral sa kaisipan ng mga bayaning mga mason na nagbuwis ng hirap at buhay alang-alang sa pagkamit ng kalayaan ng ating bansa. Gayon din marahil ang dahilan kung bakit hinahanap ngayon at ipinagtatanong kung nasaan ang mga Mason sa gitna ng kasalukuyang nagaganap na suliranin ng ating bansa at lipunan. Kapag ang isang Mason na hinubog at tinuruan sa mabubuting aral ng Masonerya ay hindi kumikilos para sa kabutihan ng lipunan, saka pa lamang masasabing naging bigo ang Masonerya sa kanyang hangarin at layunin.
I believe that it is in this sense that the universality of masonry must be looked upon. Masons from whatever jurisdiction are Masons who have also been imbibed with the noble tenets of brotherly love, relief, and truth. There had been many accounts of American masons helping and working with, and even collaborating with Spanish and Filipino Masons during the early years of independence knowing fully well that they belonged to jurisdictions that had no fraternal relations; but they worked together for the sake of what is good for our country then.
Ako'y naniniwalang ang Masonerya bilang isang organisasyon o samahan ay may mga limitasyon at pansariling paniniwala para sa pagtataguyod ng kanyang katatagan. Subali't ito'y pinapangibabawan ng isang mas makabuluhang pananaw -- na ang Masonerya ay isang pamamaraan ng buhay na nagpapataas ng antas ng kaalaman upang ang isang tinaguriang tunay na Mason ay maging positibong impluwensya sa buhay at galaw ng lipunan.
Nawa'y maging mabiyaya at maligaya para sa ating mga Mason ang pagdiriwang na ito ng Araw ng Kalayaan sa ating bansa. Mabuhay ang Pilipinas; Mabuhay ang Masonerya!
Friday, June 13, 2008
Walk the Masonic Light - By MWBro Reynato S. Puno
"This was the speech of MW Reynato S. Puno, PGM, GMH and Chief Justice of the Philippines delivered during the testimonial dinner tendered in his honor by the Provincial Grand Lodge of the Philippines of the Royal Order of Scotland two weeks ago. (at the *Festive Board, Royal Order of Scotland, Provincial Grand Lodge of the Philippines, May 31,2008, Elks Club, Corinthian Plaza Bldg., Paseo de Roxas, Makati.)
Would like to share them with you."
MW Jimmy Y. Gonzales (PGM)
Walk the Masonic Light* by Chief Justice Reynato S. Puno, Supreme Court
"My message to you is a short one: walk the Light of Masonry.
It may be short but throughout the ages, masonic scholars have excavated its esoteric dimensions and have yet to exhaust the range of its latitude and longtitude.
Without fearing any contradiction, I say that there is no universal institution, outside of organized churches, that has invested so much of its time and talent searching for the Light than the masonic fraternity.
To be sure, as we travel through life, as we complete our pilgrimage in this planet, we shall endlessly be preoccupied with the need to walk the Light. For a moment, allow me therefore to revisit with you the world of masonry.
When we knocked at the door of masonry, we were seized by one overwhelming desire – the desire to be brought from darkness to Light. Thus, we were pointedly asked the question:
'Being in a condition of darkness, what do you most desire?' To that question, our one word answer is 'Light.'
In a most unforgettable fashion, we were then shown the Light by which masons work – the Great Light, the Holy Scripture. And we were presented with the lamb skin apron to remind us of the never enduring argument for nobler deeds, higher thoughts and greater achievements.
In other words, we were reminded of the need to be illumined by the Great Light of masonry, the Holy Scripture in our worldly words and deeds. Again, we should recall the drama of Hiram Abiff. That drama espouses lessons that can be the subject of open ended expositions in our lifetime.
Let me, however, just select one shred of its rich fibre in relation to my message, walk the Light. The drama of Hiram Abiff tells us how we lost the Light; it identifies to us the causes of darkness in our life. This is all succinctly explained by a masonic scholar, viz:
'This tragedy of Hiram Abiff… is not the record of any vulgar, brutal murder of an individual man. It is a parable of cosmic and universal loss; an allegory of the breakdown of a divine scheme. We are dealing with no calamity that occurred during the erection of a building in an eastern city, but with a moral disaster to universal humanity.
Hiram is slain; in other words, the faculty of enlightened wisdom has been cut off from us. It is not the death of the human body that is alluded to here. It is the death of the personality, of the self-centered ego, before the Spiritual Self can be born. This secret of spiritual birth is known to antiquity. Paul, the Apostle wrote: 'I die daily … Thou fool, that which thou sowest is not made alive, except it die.'" (1Cor. 15:31, 36).
In fine, masonry teaches us that man is a different creature; that he has a higher nature; that created in the image of God, he has a divine aspect; that he has the capacity to develop this higher nature. Above all, that he can attain this objective, but only with the help of GAOTU.
Our hope, therefore does not lie in ourselves, however wise we are; it does not lie in institutions, however venerable they are. Our hope lies above us; it lies in the letter G. Again, this explains why the first qualification of a mason is belief in God. And as a man of the cloth pointed out, belief presupposes we have to listen to God.
I remember one story about Joan of Arc, the patron saint of France. Joan ofArc often said that it is God who tells her what to do. Once she was asked in an interview why she claims God only talks to her. She said: 'Your question is wrong. God talks to all of us but it is only I who listen.'
Come to think how pertinent the legend of Hiram Abiff is to our lives today. Is it not true that men (masons not excluded) falter in following the Light because they have become indifferent to the demands for them to develop their higher nature and so they succumb either to the seduction of pleasure, the allurement of power, the enticement of property and the safety of indifferentism.
Dr.Margaret Mead, a famous anthropologist and author bewailed modern man's switch of emphasis to pleasure, power and property. She observed that in the old days, people part by bidding each other 'Good Be' which is the short form of God be with you. Today, she observed, we part by advising each other to "take it easy."
A minister was correct in saying the modern devil no longer says God is Dead for that is an indefensible proposition but instead says God is not yet coming, there is plenty of time and take it easy.
Masonry further tells us that the struggle to walk the Light is a long unending struggle and demands extreme endurance. By no means is it an easy struggle, for we are advised to fight life's vices with virtue; we are asked to engage evil in actual battles and not to retreat in the barracks of life.
To walk is to move, to act; hence, you cannot walk the Light by inaction. Inaction. Let me submit that this is the one word that describes what has plagued Philippine masonry since the last half of the 20th century.
The question that has inconvenienced the fraternity is why it appears to have lost its luster. For quite sadly, masonry appears to have ceased to be a continuing source of heroes, after masons spearheaded the revolution of 1898 against Spain that gave us our political independence.
Quite understandably, our people have developed an ennui on our claim to greatness that has already been embalmed by time and of interest only to historians of the old world. Whether we like it or not, we have to demonstrate that masonry has more than anthropological value. And I respectfully submit that masonry today carries the good potential to produce leaders who can handhold our people to a new renaissance, a rebirth based on the masonic principles of truths, justice, equality and charity.
Unquestionably, our country is beset by a variety of problems more serious than those which confronted it during the times of Rizal and Bonifacio. Time constrains a more authoritative discussion of these problems that have reduced us to be a basket case in Asia. But in simplistic terms, let us not delude ourselves in the romanticism that our people now livein complete freedom.
The truth that hurts is that the so called sovereignty of our people is no more than a paper sovereignty. It is a sovereignty written in the Constitution but not rooted in reality. For where is the sovereignty of the people when its elections of public officials are farcical? Where is the sovereignty of the people when they are ruled by dynasties of politicians who are worse than the medieval monarchs?
Where is the sovereignty of the people when they are controlled by vested business interest whose empires are run by relentless greed? Where is the sovereignty of the people when government barters away their interest in favor of foreign states and their multinationals?
A people that is poor, a people that is mired in poverty, a people that lives day to day on a begging bowl will never be a free people. The strongest chain that manacles the hands of a people, the biggest prison house in the world, is poverty.
If I relate all these, it is to lift the blinders in our eyes that hides the ugly reality that the Filipino today need to be freed -- freed from home grown oppressors and freed from the assaults of foreign interest, especially assaults directed at his breadbasket.
In fine, if masonry is losing its relevance in our country, it is not because its teachings are irrelevant for concededly, its teachings are timeless. If masonry is losing its appeal to our people, it is not because it has run out of battles to fight for them, for these battles have widened into wars.
If Filipino masonry appears to be destined to the dustbin of history, it is because, unlike the Rizals and the Bonifacios, today's masons have not matched their masonic beliefs with masonic behavior.
The Holy Scriptures tell us that faith without action is dead. So it is with masonry, for masonry in theory is fine but masonry in practice is masonry in its finest.
A pleasant evening to all."
____________ _________ _________ __
* Festive Board, Royal Order of Scotland, Provincial Grand Lodge of the Philippines, May 31, 2008, Elks Club, Corinthian Plaza Bldg., Paseo de Roxas, Makati.
(Emailed by Bro Ricardo (Dick) F. Otero, Jr., Bagong Buhay Lodge # 17, Cavite City, Unity Lodge # 285, Olongapo City.)
Would like to share them with you."
MW Jimmy Y. Gonzales (PGM)
Walk the Masonic Light* by Chief Justice Reynato S. Puno, Supreme Court
"My message to you is a short one: walk the Light of Masonry.
It may be short but throughout the ages, masonic scholars have excavated its esoteric dimensions and have yet to exhaust the range of its latitude and longtitude.
Without fearing any contradiction, I say that there is no universal institution, outside of organized churches, that has invested so much of its time and talent searching for the Light than the masonic fraternity.
To be sure, as we travel through life, as we complete our pilgrimage in this planet, we shall endlessly be preoccupied with the need to walk the Light. For a moment, allow me therefore to revisit with you the world of masonry.
When we knocked at the door of masonry, we were seized by one overwhelming desire – the desire to be brought from darkness to Light. Thus, we were pointedly asked the question:
'Being in a condition of darkness, what do you most desire?' To that question, our one word answer is 'Light.'
In a most unforgettable fashion, we were then shown the Light by which masons work – the Great Light, the Holy Scripture. And we were presented with the lamb skin apron to remind us of the never enduring argument for nobler deeds, higher thoughts and greater achievements.
In other words, we were reminded of the need to be illumined by the Great Light of masonry, the Holy Scripture in our worldly words and deeds. Again, we should recall the drama of Hiram Abiff. That drama espouses lessons that can be the subject of open ended expositions in our lifetime.
Let me, however, just select one shred of its rich fibre in relation to my message, walk the Light. The drama of Hiram Abiff tells us how we lost the Light; it identifies to us the causes of darkness in our life. This is all succinctly explained by a masonic scholar, viz:
'This tragedy of Hiram Abiff… is not the record of any vulgar, brutal murder of an individual man. It is a parable of cosmic and universal loss; an allegory of the breakdown of a divine scheme. We are dealing with no calamity that occurred during the erection of a building in an eastern city, but with a moral disaster to universal humanity.
Hiram is slain; in other words, the faculty of enlightened wisdom has been cut off from us. It is not the death of the human body that is alluded to here. It is the death of the personality, of the self-centered ego, before the Spiritual Self can be born. This secret of spiritual birth is known to antiquity. Paul, the Apostle wrote: 'I die daily … Thou fool, that which thou sowest is not made alive, except it die.'" (1Cor. 15:31, 36).
In fine, masonry teaches us that man is a different creature; that he has a higher nature; that created in the image of God, he has a divine aspect; that he has the capacity to develop this higher nature. Above all, that he can attain this objective, but only with the help of GAOTU.
Our hope, therefore does not lie in ourselves, however wise we are; it does not lie in institutions, however venerable they are. Our hope lies above us; it lies in the letter G. Again, this explains why the first qualification of a mason is belief in God. And as a man of the cloth pointed out, belief presupposes we have to listen to God.
I remember one story about Joan of Arc, the patron saint of France. Joan ofArc often said that it is God who tells her what to do. Once she was asked in an interview why she claims God only talks to her. She said: 'Your question is wrong. God talks to all of us but it is only I who listen.'
Come to think how pertinent the legend of Hiram Abiff is to our lives today. Is it not true that men (masons not excluded) falter in following the Light because they have become indifferent to the demands for them to develop their higher nature and so they succumb either to the seduction of pleasure, the allurement of power, the enticement of property and the safety of indifferentism.
Dr.Margaret Mead, a famous anthropologist and author bewailed modern man's switch of emphasis to pleasure, power and property. She observed that in the old days, people part by bidding each other 'Good Be' which is the short form of God be with you. Today, she observed, we part by advising each other to "take it easy."
A minister was correct in saying the modern devil no longer says God is Dead for that is an indefensible proposition but instead says God is not yet coming, there is plenty of time and take it easy.
Masonry further tells us that the struggle to walk the Light is a long unending struggle and demands extreme endurance. By no means is it an easy struggle, for we are advised to fight life's vices with virtue; we are asked to engage evil in actual battles and not to retreat in the barracks of life.
To walk is to move, to act; hence, you cannot walk the Light by inaction. Inaction. Let me submit that this is the one word that describes what has plagued Philippine masonry since the last half of the 20th century.
The question that has inconvenienced the fraternity is why it appears to have lost its luster. For quite sadly, masonry appears to have ceased to be a continuing source of heroes, after masons spearheaded the revolution of 1898 against Spain that gave us our political independence.
Quite understandably, our people have developed an ennui on our claim to greatness that has already been embalmed by time and of interest only to historians of the old world. Whether we like it or not, we have to demonstrate that masonry has more than anthropological value. And I respectfully submit that masonry today carries the good potential to produce leaders who can handhold our people to a new renaissance, a rebirth based on the masonic principles of truths, justice, equality and charity.
Unquestionably, our country is beset by a variety of problems more serious than those which confronted it during the times of Rizal and Bonifacio. Time constrains a more authoritative discussion of these problems that have reduced us to be a basket case in Asia. But in simplistic terms, let us not delude ourselves in the romanticism that our people now livein complete freedom.
The truth that hurts is that the so called sovereignty of our people is no more than a paper sovereignty. It is a sovereignty written in the Constitution but not rooted in reality. For where is the sovereignty of the people when its elections of public officials are farcical? Where is the sovereignty of the people when they are ruled by dynasties of politicians who are worse than the medieval monarchs?
Where is the sovereignty of the people when they are controlled by vested business interest whose empires are run by relentless greed? Where is the sovereignty of the people when government barters away their interest in favor of foreign states and their multinationals?
A people that is poor, a people that is mired in poverty, a people that lives day to day on a begging bowl will never be a free people. The strongest chain that manacles the hands of a people, the biggest prison house in the world, is poverty.
If I relate all these, it is to lift the blinders in our eyes that hides the ugly reality that the Filipino today need to be freed -- freed from home grown oppressors and freed from the assaults of foreign interest, especially assaults directed at his breadbasket.
In fine, if masonry is losing its relevance in our country, it is not because its teachings are irrelevant for concededly, its teachings are timeless. If masonry is losing its appeal to our people, it is not because it has run out of battles to fight for them, for these battles have widened into wars.
If Filipino masonry appears to be destined to the dustbin of history, it is because, unlike the Rizals and the Bonifacios, today's masons have not matched their masonic beliefs with masonic behavior.
The Holy Scriptures tell us that faith without action is dead. So it is with masonry, for masonry in theory is fine but masonry in practice is masonry in its finest.
A pleasant evening to all."
____________ _________ _________ __
* Festive Board, Royal Order of Scotland, Provincial Grand Lodge of the Philippines, May 31, 2008, Elks Club, Corinthian Plaza Bldg., Paseo de Roxas, Makati.
(Emailed by Bro Ricardo (Dick) F. Otero, Jr., Bagong Buhay Lodge # 17, Cavite City, Unity Lodge # 285, Olongapo City.)
Wednesday, June 4, 2008
Masonic Ritual: In Due Form
Below is an excerpt from an article "Due Form" by an unknown Masonic author, as published in the classic SHORT TALK BULLETIN series - Vol. VI February, 1928 No. 2. To read the full unabridged article, please click on the title, or here.
"Why does Masonry insist so strictly upon exactness in its Ritual? There is a profound reason, not to be forgotten or ignored. True, it is the Spirit, not the Letter, that giveth life; but the Letter does give a Body, without which the Spirit of Masonry would be a formless blur, losing much of its meaning, if not all of its beauty. Ceremony keeps things up; without form the spirit melts into thin air and is lost.
What is true of Masonry is equally true of religion , of manners and of art. The Poet Tennyson speaks of those, “whose faith hath center everywhere, nor cares to fix itself in form.” That is, they believe in everything in general and nothing in particular. Their faith is like the earth in the story of creation, as the Bible tells it, “without form and void;” a vague sentiment, as flimsy as a mist and as frail.
Manners, it has been said, are minor morals. That is, they are forms of a social ritual in which the spirit of courtesy and amenity finds expression. So essential are they as a form of social fellowship, that, as Emerson said, if they were lost, some gentlemen would be obliged to re-invent such a code. The phrase, “It is not done,” has more than mere convention behind it. It bespeaks a standard, a sense of propriety, a fineness of feeling, a respect for the rights and feelings of others.
Some of our modern artists are trying to throw off the old classic forms of music, painting and poetry. The result is chaos, a formless riot of color and sound, in which a horse may be green and a song a mere mob of notes, without melody. Without lovely form the spirit of beauty fades and is lost. Ages of experience have wrought out noble forms of art and life, which we cannot defy or ignore without disaster.
The same is true of Masonry. Gentle, wise, mellow with age; its gracious spirit has fashioned a form, or body, or an art; if we call it so, in which its peculiar genius finds expression. Its old and lovely ritual, if rightly used, evokes the Spirit of Masonry, as each of us can testify. The mere opening of a Lodge creates a Masonic atmosphere in which the truths of Masonry seem more real and true. It weaves a spell about us, making fellowship gracious. It is a mystery; we love it, without caring to analyze it.
By the same token, if the rhythm of the ritual is bungled, or slurred, or dealt with hastily or without dignity; its beauty is marred and its spell broken. Just imagine the opening of Lodge, or any one of the Degrees, jazzed up, rushed through with, and how horrible it would be. The soul of Masonry would be sacrificed, and its spirit evaporated. For that reason we cannot take too much pains in giving the ritual such a rendering as befits its dignity, its solemnity and its haunting beauty.
No wonder Masonry is jealous of its ceremonies and symbols. It hesitates to make the slightest change, even when errors have crept into the ritual, lest something precious is lost. Indeed, it is always seeking “that which is lost,” not alone in its great Secret, but in all its symbols which enshrine a wisdom gray with age, often but dimly seen, and sorely needed in the hurry and medley of our giddy-paced age.
Mere formalism is always a danger. Even a lofty ritual may become a rigmarole, a thing of rut and rote. Sublime truths may be repeated like a parrot, as the creed in a church may be recited without thought or feeling, by force of habit. Still, such a habit is worth keeping, and often the uttering of great words stirs the heart with a sense of the cargoes of wonder which they hold, for such as have ears to hear.
No matter; our fear of formalism - its mockery and unreality - must not blind us to the necessity of noble, stately and lovely form in which to utter and embody the truths that make us men. For that reason every part of the ritual ought to have Due Form, nothing skimped or performed perfunctorily, in order that the wise, good and beautiful truth of Masonry may have full expression and give us its full blessing. Only so can we get from it what it has to give us for our good."
"Why does Masonry insist so strictly upon exactness in its Ritual? There is a profound reason, not to be forgotten or ignored. True, it is the Spirit, not the Letter, that giveth life; but the Letter does give a Body, without which the Spirit of Masonry would be a formless blur, losing much of its meaning, if not all of its beauty. Ceremony keeps things up; without form the spirit melts into thin air and is lost.
What is true of Masonry is equally true of religion , of manners and of art. The Poet Tennyson speaks of those, “whose faith hath center everywhere, nor cares to fix itself in form.” That is, they believe in everything in general and nothing in particular. Their faith is like the earth in the story of creation, as the Bible tells it, “without form and void;” a vague sentiment, as flimsy as a mist and as frail.
Manners, it has been said, are minor morals. That is, they are forms of a social ritual in which the spirit of courtesy and amenity finds expression. So essential are they as a form of social fellowship, that, as Emerson said, if they were lost, some gentlemen would be obliged to re-invent such a code. The phrase, “It is not done,” has more than mere convention behind it. It bespeaks a standard, a sense of propriety, a fineness of feeling, a respect for the rights and feelings of others.
Some of our modern artists are trying to throw off the old classic forms of music, painting and poetry. The result is chaos, a formless riot of color and sound, in which a horse may be green and a song a mere mob of notes, without melody. Without lovely form the spirit of beauty fades and is lost. Ages of experience have wrought out noble forms of art and life, which we cannot defy or ignore without disaster.
The same is true of Masonry. Gentle, wise, mellow with age; its gracious spirit has fashioned a form, or body, or an art; if we call it so, in which its peculiar genius finds expression. Its old and lovely ritual, if rightly used, evokes the Spirit of Masonry, as each of us can testify. The mere opening of a Lodge creates a Masonic atmosphere in which the truths of Masonry seem more real and true. It weaves a spell about us, making fellowship gracious. It is a mystery; we love it, without caring to analyze it.
By the same token, if the rhythm of the ritual is bungled, or slurred, or dealt with hastily or without dignity; its beauty is marred and its spell broken. Just imagine the opening of Lodge, or any one of the Degrees, jazzed up, rushed through with, and how horrible it would be. The soul of Masonry would be sacrificed, and its spirit evaporated. For that reason we cannot take too much pains in giving the ritual such a rendering as befits its dignity, its solemnity and its haunting beauty.
No wonder Masonry is jealous of its ceremonies and symbols. It hesitates to make the slightest change, even when errors have crept into the ritual, lest something precious is lost. Indeed, it is always seeking “that which is lost,” not alone in its great Secret, but in all its symbols which enshrine a wisdom gray with age, often but dimly seen, and sorely needed in the hurry and medley of our giddy-paced age.
Mere formalism is always a danger. Even a lofty ritual may become a rigmarole, a thing of rut and rote. Sublime truths may be repeated like a parrot, as the creed in a church may be recited without thought or feeling, by force of habit. Still, such a habit is worth keeping, and often the uttering of great words stirs the heart with a sense of the cargoes of wonder which they hold, for such as have ears to hear.
No matter; our fear of formalism - its mockery and unreality - must not blind us to the necessity of noble, stately and lovely form in which to utter and embody the truths that make us men. For that reason every part of the ritual ought to have Due Form, nothing skimped or performed perfunctorily, in order that the wise, good and beautiful truth of Masonry may have full expression and give us its full blessing. Only so can we get from it what it has to give us for our good."
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