The Voice of Freemasonry | Vol. 26 No. 4

Volume 26, Number 4, 2009

An Official Publication of the Grand Lodge of Free And Accepted Masons of Washington DC

In the Nation’s Capital

Grand lodge of free and accepted masons of the district of columbia

The Voice of Freemasonry Volume 26, Number 4, 2009 EDITOR-IN-CHIEF Kwame Acquaah, Grand Master The Voice of Freemasonry is an official publication of the Grand Lodge of Free And Accepted Masons (F.A.A.M.) of the District of Columbia. Unless otherwise noted, articles appearing in this publication express only the private opinion or assertions of the writer, and do not necessarily reflect the official position of the Grand Lodge. The jurisdiction speaks only through the Grand Master, and when attested to as official, in writing, by the Grand Secretary.

The editorial staff invites contributions in the form of informative articles, reports, news and other timely information (of about 500 to 1000 words in length) that broadly relate to Masonic law, lore, customs, history, symbolism, philosophy, responsibility of membership, etiquette, current events, and/or general public interest. When possible, photographs that illustrate these informative articles should accompany the submission. Pieces submitted should be typed, double-spaced and preferably accompanied by a computer disk in a neutral PC format or via e-mail to: grandlodge@dcgrandlodge.org Articles are subject to editing and, when published, become the property of the Grand Lodge, F.A.A.M., of the District of Columbia. No compensation is allowed for any articles, photographs, or other materials submitted for publication.

Permission to reprint articles will be granted upon written request to the Editor from recognized Masonic publications and others. When reprinted, articles should note: “Reprinted with permission of The Voice of Freemasonry in the Nation’s Capital, (volume), (number), (year).”

Please direct all correspondence to:

On the Cover On the cover of this issue is a photograph of the jewel presented to a Grand Master at the conclusion of his term of office. Like jewels have been presented to retiring Past Grand Masters in this Grand Lodge continuously since 1857, when the first Past Grand Master’s Jewel was presented to Charles S. Frailey, Grand Master in the years 185556. Past Grand Master’s jewels in this jurisdiction are of gold, adorned by a semi-precious stone, with a bar on which the recipient’s name and year of service is engraved. Past Grand Masters proudly wear their jewels at all appropriate Masonic occasions, and in recent years, many of them have arranged for the return of their precious jewel to the Grand Lodge, after death, for display in the museum or for recycling. It is to accommodate that purpose that a second horizontal bar has been added to the jewel shown.

In This Issue

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Managing Editor: The Voice of Freemasonry 5428 MacArthur Blvd., N.W. Washington, D.C. 20016-2524 Graphic design: JP DESIGN :: print | web jpdesign1@verizon.net

The Voice of Freemasonry

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Message from the Grand Master

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From the Grand Secretary: Centennial Celebration

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From the Deputy Grand Master: The Long Road Ahead – Success Can Be Had By All

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Ashlars in the Rough

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“And the Greatest of These Is Charity”

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What Are We Here To Do?

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Changing Moral Laws

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Compass and the Colonial Are Consecrated

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The Book of Constitutions

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What Makes You a Mason – O Brother of Mine?

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A Wall of Honor

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Grand Master of Maryland Honored

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Nuturing the Flame of Freemasonry

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Escape to Cancun, Mexico with the Grand Lodge and Almas Shrine

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Photo Credits: Photographs appearing in this issue, unless otherwise indicated, were provided by WB Pablo J. Cordova, Grand Photographer; Quentin Miles, Grand Photographer (2008); Roman Volsky, Grand Marshal; the author of the corresponding article, or open sources on the internet.

Visit us on the web at:

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dcgrandlodge.org

grand master’s message

Grand Master’s Message “ There is a time for everything, and a season for every activity under heaven: a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, a time to tear down and a time to build, a time to weep and a time to laugh, a time to mourn and a time to dance, a time to scatter stones and a time to gather them, a time to embrace and a time to refrain, a time to search and a time to give up, a time to keep and a time to throw away, a time to tear and a time to mend, a time to be silent and a time to speak, a time to love and a time to hate, a time for war and a time for peace.” [Ecclesiastes 3:1-8]

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s I write this, my last message as your Grand Master, I look back on the months of the Masonic Year now ending, and I am reminded of a saying by Henry Wadsworth Longfellow: “Great is the art of beginning, but greater is the art of ending.”

There is a time to receive the gavel and a time to pass it on to your successor. On December 12, 2009, I will cease to be Grand Master.

On that day, my successor will be installed in accord with the ancient customs, usages and rites of our noble and honorable Craft. It is my prayer that all brethren will unreservedly accord him the respect, honor and dignity due the office that he will assume. I wish him and his administration God’s blessings as they labor to promote prosperity, peace, and harmony in our institution.

responsibilities with satisfaction to themselves and advantage to their lodges.

I am also thankful for the work done during the year by the elected and appointed officers and committeemen of the Grand Lodge, a select group that performed more than yeoman’s service during the year. A small band of these brethren were exceptional in their response to the many calls to duty. Included in this select group are: RWB Joseph Crociata, RWB Christopher Mahaney, RWB Teko Foly, RWB James Feezell, RWB Jeffrey Russell, WB Roman Volsky, WB Bilal Raschid, WB Joel Shulman, WB W. Kirk MacNulty, WB Marcus Trelaine, WB Kenneth Foran, WB Gary Ozbenian, WB Santiago Gonzales and WB Victor Adegbite.

During the year I was fortuThis is also a time for the nate to enjoy the assistance, expression of thanks for the support and counsel of our privilege of service. I am Past Grand Masters. I remain extremely grateful that you most appreciative of the permitted me to serve as tremendous help I received your Grand Master in 2009. from MWB Donald Mallorey, You afforded me an opporMWB Theodore Kahn, MWB tunity to serve the Craft and Jerold Samet; MWB RichMost Worshipful Brother Kwame Acquaah our community and I will ard Fletcher, MWB George treasure the memory of your kindness until time for Adams and MWB Robert Starr. MWB Grant Berning me shall be no more. I have been fortunate indeed. was amazing in his support; he accompanied me to every “Town Hall” meeting and also attended most The Princes of the Craft, our Masters, have not of the other events and activities of the Grand Lodge only supported the efforts of the Grand Lodge, but during the year. within their respective lodges, they have worked thoughtfully, meaningfully, productively, assiduously, One Past Grand Master deserves to be in a class by peaceably and harmoniously to achieve the true purhimself. MWB Stewart Miner installed me as Grand poses of Freemasonry. I particularly commend WB Master on December 13, 2008, and from that date, has Robert E. Johnson of St. John’s Lodge No. 11 for his been an incomparable, indefatigable, thoughtful and extraordinary work during 2009. In fine, I am pervery patient advisor and mentor. I am, eternally, in suaded that all our Masters handled their duties and his debt. Words cannot begin to express my profound gratitude, heartfelt appreciation and unrestrained continued on next page The Voice of Freemasonry

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grand master’s message

admiration for this wonderful Master Mason, who represents the highest and noblest attributes of our Craft and by example, daily, reminds us of the high standards required of all Masons.

My sincere thanks also go to the Grand Secretary, MWB Mansour Hatefi and his staff, comprised of WB Walter Hoenes, WB Todd Duehring and WB Kevin Jay. I thank them for their dedication and devotion to the cautious management and perpetuation of our fraternity.

There is a time for full disclosure. I believe this Masonic year would have been more pleasant had it not been for unanticipated events, including public challenges to the established authority of the Grand Master. These challenges, unfortunately, were launched well before my election, by a brother of high rank in the Craft, one who was intent, apparently, on shaping my administration in accordance with his agenda. In the furtherance of his objective, he then orchestrated a campaign to cast doubt about me, personally, and about my program for 2009.

This maligning effort abated somewhat following the Annual Communication, but it was renewed in earnest after my installation as Grand Master.

Efforts were then initiated to mobilize a tiny minority whose purpose was to challenge and undermine my authority, not only with respect to the handling of the issues concerning Ahiram Lodge, No. 1000, but also with respect to every initiative I had planned for the Grand Lodge in 2009.

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This tiny minority not only engaged in open defiance of some of my instructions and orders, but mounted a campaign of vilification using various internet facilities, including lodge list serves, blogs and the Acacia network. I decided not to respond to any of their provocations because I concluded that many of those who were involved, neither understanding nor knowing the consequence of what they were doing, must be forgiven for allowing themselves to be misled. The Volume of Scared Law is instructive in this regard.

The object was to promote the practice of Masonry as dictated by ancient customs and usages, the constitutions of Masonry, the Code of the District of Columbia and the ritual.

In this group of dissenters were five Worshipful Masters, a few Past Masters, and a handful of Master Masons. Indeed, one of the young Master Masons involved read a “must do” list to me, in an accusatory tone, at one of the Town Hall meetings that I had scheduled in February. The list had previously been recited to me by a Mason of high rank during the months leading to my election. This young Mason, The Voice of Freemasonry

later in the year, mobilized other brethren, urging them to abort the formation of a prospective new lodge during the 2009 Masonic year.

At my installation on December 13, 2008, I could not have anticipated the difficulties, challenges and hostilities presented by the few in pursuit of their own personal agenda. Having ignored them throughout the year, I now feel compelled to speak up. It must be remembered that the silence of the majority fuels the irregular passions of the few. As Martin Luther King, Jr., observed, “In the end, we will remember not the words of our enemies, but the silence of our friends.”

In the same vein, in previous communications, I have made reference to the statement

by Pastor Martin Niemoller in Germany: First they came for the communists, and I did not speak out—because I was not a communist; then they came for the socialists, and I did not speak out—because I was not a socialist; then they came for the trade unionists, and I did not speak out—because I was not a trade unionist; then they came for the Jews, and I did not speak out—because I was not a Jew; then they came for me—and there was no one left to speak out for me.

The majority must not remain silent in the face of irregularities.

grand master’s message

There is a time to remind the brethren of a few of the activities undertaken during the year. The theme of the Grand Lodge administration for the year was “Restoration.” I had hoped to restore that which had been lost. The object was to promote the practice of Masonry as dictated by ancient customs and usages, the constitutions of Masonry, the Code of the District of Columbia and the ritual. Such an approach necessarily emphasized the building of individual characters in contrast to engaging in public adventures that often create opportunities for conduct that is unbecoming of Masons.

Throughout the year we focused our attention on our brethren, our lodges, our local jurisdiction and our local communities. I am pleased that among the new initiatives was my decision to send personalized letters about Masonry to all Entered Apprentices following their initiation and to all new Master Masons after their raising.

I was pleased to receive responses from many of these brethren. We also introduced the granting of Master Mason certificates to all brethren, presented in open lodge with appropriate lecture.

son, First Masonic Benefit, Service to Others, Lodge Trustees, Mentorship and The Petition.

Additionally during the year, Grand Lodge approval was secured and arrangements were made to provide comprehensive insurance coverage for all of our constituent lodges, with the premium to be paid by the Grand Lodge. Also, to facilitate lodge communications, a “Call ‘Em All” telephone program was established to allow lodges to more effectively communicate with their members about lodge programs, activities, and events.

To promote the work and development of our lodges, an award system was established in 2009. In this program an Award for Ritual Excellence is authorized for any brother who, having been a Mason for less than five years, demonstrates excellence in the delivery of the lecture or performance of a major portion of the ritual for the any or all of the degrees.

The Cornerstone Award is now authorized for Past Masters who demonstrate extraordinary contributions in energizing, strengthening, or resuscitating lodge growth.

The Blazing Star Award is a new award which is intended for presentation to a lodge for creative and inspiring Masonic education programs. The Builder’s Award is now authorized for exceptional and innovative efforts to attract candidates and engage, educate and mentor brethren of the lodge, with special attention being given to new Entered Apprentices, Fellowcrafts, recently raised Master Masons and newly affiliated members. Finally, the Charitable Activities Award is designed for presentation to a lodge that undertakes outstanding hands-on charitable work within the jurisdictional community.

As Ralph Waldo Emerson observed, “to map out a course of action and follow it to an end requires courage.”

But it is the courage not of one person, but of all.

I am pleased that I was able to visit each of our constituent lodges more than once, starting with Town Hall-style meetings during the first 17 weeks for the year. Direct assistance to the lodges included: (i) training workshops organized for elected and appointed lodge officers in January, February and June; (ii) comprehensive rank-specific seminars organized in June for Entered Apprentices, Fellowcrafts and Master Masons; (iii) arrangements to encourage lodges to provide Masonic education at each meeting; (iv) establishment of a library of CDs/DVDs on Masonic education at the Grand Lodge office to lend materials to lodges; (v) preparation and issuance of ten instructional booklets/pamphlets for the edification of the brethren, titled as follows: Meaning of Masonic Initiation, Let’s Talk about Freemasonry, Masonry is about Friendships, Brotherly Love, First Masonic Les-

The need to foster awareness of the Craft within Washington DC attracted considerable attention during the year. In addition to encouraging the brethren not to be reticent about sharing unrestricted information concerning Freemasonry, great efforts were made to establish relationships with local universities. continued on next page The Voice of Freemasonry

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grand master’s message

A Masonic Emergency Fund was established at the University of the District of Columbia to assist needy qualified students. The recipients of awards under the Fund are to be known as “Masonic Scholars.” In addition, diligent efforts were made to establish lodges for men who have associations with either The George Washington University or American University. In the end, The Colonial Lodge No. 1821, with association with The George Washington University, was consecrated on November 11, 2009. Also consecrated on that date was Compass Lodge No. 1811, which is the second lodge in the jurisdiction to use the Spanish language in its work. I was also pleased to grant dispensation to a group of brethren, having ties with the Philippines, to assemble and work within our jurisdiction as Maynilad Lodge, UD. We were able, for the first time, to join other Grand Lodges in the U.S. and abroad in celebrating St. John’s Day Feasts in December and in June, events honored among Masons worldwide for almost three hundred years. The celebration in December included the Grand Master’s Address to the Craft, outlining the program for 2009 Masonic Year. The June celebration was dedicated as a salute to the Princes of the Craft. I was also pleased to honor the founders of our Grand Lodge at a festive Founder’s Day Celebration on February 20, 2009. We were also able to conceive and establish a “Wall of Honor” in recognition of Past Grand Lodge Officers.

Among the many special events of the year, one stands out. It is the Nation’s Capital Masonic Day of Prayer sponsored, on Saturday, October 3, 2009, by the Grand Lodge, F.A.A.M., of the District of Columbia and the Most Worshipful Prince Hall Grand Lodge, F. & A.M., of the District of Columbia. The service was conducted at the Metropolitan Memorial United Methodist Church, 3401 Nebraska Avenue, N.W. At that time the brethren of the two jurisdictions were addressed by MWB and Rev Terry Tilton, Past Grand Master of the Grand Lodge of Minnesota.

To allow the brethren to diversify their acquaintances within our city-state, I arranged for the venerable Washington Club to grant dining privileges during 2009 to all dues card-carrying Master Masons.

To expand Masonry’s outreach to the communities adjacent to our lodges, this year, members of our lodges participated in July 4th celebrations in Palisades, on Capitol Hill, in Takoma Park, as well as the National Independence Day Parade on Constitution Avenue.

It is also gratifying that so many brethren participated, under the auspices of the Grand Lodge Charity

Committee, in hands-on service at local soup kitchens and food banks for the benefit of the less fortunate in our community. In addition, our lodges participated in the “Change for Community” initiative by which brethren make donations at the conclusion of lodge meetings for the benefit of local charities. Our lodges also continued to make significant advances in making the CHIP facility available to the parents and children of Washington, D.C. Our youth represent our future and I am pleased that we welcomed the Rainbow Girls into the District of Columbia this year and I rejoice in the certainty that the other youth groups, Nation’s Capital DeMolay and Job’s Daughters, continue to flourish within our jurisdiction.

There is a time to review the work done during the year. The program of activities was directed to address issues, as I saw them, in the constituent lodges of the jurisdiction, in the Grand Lodge, and in the city within which we are authorized to work. It was a complex program in which I sought to energize activity at all levels in this jurisdiction. Now, months after launching this monumental effort, I realize that my vision may have been overly influenced by ambition. As Ralph Waldo Emerson observed, “to map out a course of action and follow it to an end requires courage.” But it is the courage not of one person, but of all.

During this Masonic year I was guided by the principles of our rituals and ceremonies, ancient charges, ancient landmarks, Masonic law and jurisprudence, and the customs and usages of the Craft. My actions and decisions were defined by what I believe to be the true purposes of Masonry. Now, as I arrive at the end of my year in office, I am confident that I have not spent my strength for naught, and I am certain that my labors as Grand Master have not been in vain.

Finally, there is time for leave-taking and for a farewell. I leave the office of Grand Master with a grateful heart. I thank you for the many opportunities you have given me for more than ten years to serve the Craft beyond the lodges of which I am a member. I trust that you will find elements of my service to be worthy. I wish I could have done more, especially in promoting the need for fundraising for the benefit of our lodges and the Grand Lodge. The manufacture and sale of Masonic apparel was one initiative in that effort.

I pray that we will always be steadfast and unswerving in our devotion to the time-honored principles, precepts and values that are taught in our noble institution, always eschewing the convenient and the continued on page 10

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grand secretary’s message

From the Grand Secretary

Centennial Celebration “One hundred years in the life of the universe is like a story that is told, like a watch in the night. A hundred years in the life of a human institution is an impressive milestone pointing backward for mediation, pointing forward for inspiration.”

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ith an eye on the Bicentennial Anniversary of The Grand Lodge F.A.A.M. of the District of Columbia, in 2011, we take a look back at its Centennial Anniversary Celebrations in February 1911.

The first centennial of the Grand Lodge of the District of Columbia was celebrated February 18 - 20, 1911.

The features of the celebration were: • A Reception during the evening of Saturday, February 18th, in the new Masonic Temple, Thirteenth Street and New York Avenue, N.W., to which the Craft generally and its friends were invited; • A Religious Service in the Belasco Theatre, La Fayette Place, on Sunday afternoon, the 19th, which was general in admissions; • A Special Communication of the Grand Lodge in the Temple on the morning of the 20th; • And a Banquet at the New Willard Hotel on the evening of the 20th.

Mansour Hatefi, PGM Grand Secretary

then in use for Masonic purposes (the fifth floor and about one-fourth of the second floor were being used for commercial purposes at that time) was opened for inspection from 8:00 to 10:00 p.m. A line was formed at the New York Avenue entrance and from this point guests proceeded to the auditorium, where each was received by the Grand Master of Masons of the District of Columbia, M.W. J. Claude Keiper.

Passing the Grand Master, the guests proceeded to the east end of the auditorium, down to the banquet hall where refreshments were served. From that point they were encouraged to tour the building and return to the auditorium, for dancing following the close of the reception at 10:00 p.m. until midnight. More than 5,000 persons attended this reception.

The entire auditorium, including the stage, was decorated with colorful Masonic emblems such as square and compasses on banners, flags and draperies in red, white and blue. The banquet hall and lobbies on each floor were decorated in harmony with the scheme used in the auditorium.

Invitations were extended to the Grand Masters of all Grand Lodges in amity MWB J. Claude Keiper, Grand Master in 1911, prewith this Grand Lodge; in sided over the Grand Lodge’s Centennial Celebration response 11 Grand Masters, 5 Past Grand Masters The musical program and one Grand Secretary participated in the celebraincluded marches by Stotte and Sousa and classic tion. Congratulatory messages were received from 30 pieces by Bach and Moszkowski, and the attendees presiding Grand Masters who could not attend. danced to a medley of waltz and two-step tunes rendered by the orchestra under the direction of The Reception William A. Haley.

The celebration was opened with a reception in the Masonic Temple. All of the Masonic Temple that was continued on next page

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grand secretary’s message

The Religious Service On Sunday afternoon, the 19th, at 2:00 p.m., some 2000 people convened in the Belasco Theatre. The officers of the Grand Lodge, visiting dignitaries and those participating in the exercises were seated on the stage. Past Grand Master Andrew Wilson, Chairman of the Committee on Religious Service opened the ceremonies, which included musical renditions, an invocation, and the reading of scriptures by Rt. Rev. Alfred Harding, Bishop of Washington.

not overlook or belittle the past, nor should we stand in such awe of past greatness as to fear for the future.”

This was followed by a Historical Address by Bro. Kenton N. Harper, Grand Lodge Historian, highlighting the significant events in the life of Freemasonry in the District of Columbia, and remarks by visiting Grand Masters, punctuated by musical selections.

Banquet On Monday evening, the 20th, at 8:00 p.m., the brethren assembled at the New Willard Hotel.

Two major addresses were Guests of the Grand Lodge offered at this service. The first, Bro. William Howard Taft, President of presented by Rev. Abram Simon, the United States in 1911, was a guest included: William Howard Taft, was entitled, “What Hath Masonry and featured speaker at the Grand President of the United States; a representative of District ComWrought.” The other presenta- Lodge’s Centennial Celebration missioners; the officers and past tion, offered by the Rev. Earle officers of the Grand Lodge, Wileley was entitled “The Spirit F.A.A.M., of the District of Columbia; visiting Grand of the Craft.” The service was concluded with the Masters and other Masonic dignitaries; and the presinging of the Centennial Hymn and a closing prayer. siding officers of all Masonic and affiliated bodies in the District of Columbia.

Special Communication of Grand Lodge On Monday morning, the 20th, at 10:00 a.m., the Following the invocation, Brother E. St. Clair Grand Lodge was convened in special communicaThomson, Chairman of the Centennial Celebration tion. At this time the Grand Master offered thanks to Committee, in his opening remarks, said, “I am truly the invited guests who had come from near and afar, glad of an opportunity to stand at the beginning of “…to help us in commemorating an event which is in a century and speak our eyes so momenacross the stream tous and so of time – a hundred auspicious.” Grand years wide – to the Master Keiper, in brethren who shall passing reference to in 2011 – as we are the achievements of now – celebrate the the Grand Lodge in close of one and the the century since its beginning of another inception, pointedly century of the benefobserved that “it is icent existence of ours to cherish at its symbolic Masonry in true value this pricethis community. And less heritage from the message I would our predecessors send is an expresand to learn from sion of the hope that the wisdom of their the accomplishment experience. Mindful of the future, let us

The printed menu of the Centennial Celebration program read in part: Of Many Platitudes: Is Not This the Tritest – When All Is Said and Done – “That Fellowship Is Ripest When ME-N-U Are One?”

continued on page 21 The Voice of Freemasonry

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deputy grand master’s message

From the Deputy Grand Master

The Long Road Ahead – Success Can Be Had By All Paul D. Gleason Deputy Grand Master

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y dear brethren, as I contemplate the coming year, my past good fortune constantly reminds me of the thanks and gratitude that must be forthcoming to the multitude of acquaintances, friends and family that has been instrumental in encouraging, mentoring and supporting me on my journey to the Grand East. That journey in terms of Masonic years has not been overly long, but what it lacked in length has been most laudably complemented by numerous instances of fraternal and brotherly love, all of which have made that journey so gratifying and memorable.

you already know where my emphasis will be. My goal will be to build upon everything that reflects on the excellence of our past, repackaged to emphasize the needs of the present and what we anticipate in the future.

Do you remember the question I posed when I asked, “What’s it all about?” That question was then addressed in a previous article. The answer, of course, is leadership. But not just leadership in a vacuum, but leadership with all of the interdependent qualities, personal and inherently systemic, to a process that guarantees a modicum of success.

My goal will be to build upon everything that reflects on the excellence of our past, repackaged to emphasize the needs of the present and what we anticipate in the future.

To my Masonic family, please accept this message as a personal note of appreciation to each and every one of you for permitting me to serve as your Grand Master effective December 12, 2009, and for the ensuing Masonic year. With the blessing of the GAOTU and your continued spiritual sustenance, I am confident that 2010 will be gratifying and rewarding to me, but, most importantly, that it will be viewed by all as a year that will be beneficial and constructive to the Craft.

These thoughts were previously disseminated over the internet. Knowing, however, that many of our brethren do not have access to some of the modern means of communication, I have chosen to begin this article with those words that then reflected my inner most feelings and have only grown since then in significance to me.

Whenever the “front office” changes there is a good deal of angst about what tomorrow will bring. For those of you that attended the Fall Leadership Conference, there should be no anxiety, however, because

At a recent planning session, the words lackadaisical, ennui, boring, ill prepared and leaderless were tossed around in describing some of the characteristics of a few of our lodges.

All were in agreement that the single active ingredient lacking in these lodge’s recipe for success was LEADERSHIP – both within the body itself and in the person of its titular head.

With that in mind, how can we correct that negative image? In the previous edition of The Voice, MWB George Adams stated, “Our product is Free Masonry.

The key to success is effective leadership. Accordingly, it is important (imperative my choice of word) that the Worshipful Master and his officers be taught how to effectively manage their lodge to make it “a first class, profitable Masonic business.” MWB Adams then proceeds to use a business model to emphasize his point.

Not having an MBA as does MWB Adams, my approach is based on observations and experiences gleaned from my military career. continued on next page The Voice of Freemasonry

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Deputy grand master’s message

One rose in rank and responsibility based on demonstrated potential in the lower grade. He is seen as having or sharing the vision of the organization, he has demonstrated the necessary energy to vitalize the organization in a more responsible role and, as importantly, understands and practices the skills of a good communicator. He prepares himself to accept added responsibility by diligent preparation and by demonstrating excellence in the performance of his present assigned duty.

Now contrast that to the many incoming Masters of the lodges, within this Grand Jurisdiction, who have no credible plan, lack vision, and who have not yet, even at this late date, fulfilled the requirements of our Code to become Master of a lodge. Some have been elevated to this position by occupying lower places and stations without distinction. It is no surprise then that we have failing lodges or lodges in which attendance at their stated communications is poor. lodges that are lacking in vision, energy, leadership and empathy will never amount to much and might even fail.

What’s the answer? Many of our lodges have already figured it out. First, be selective at the West Gate. As soon as initiation is complete make an estimation of the new Mason’s potential. This estimate may change as the candidate prepares himself for the Fellowcraft and Master Mason Degrees. It might also change as he becomes a steward or a deacon. Constant reassessment, mentoring and nurturing will reveal his ultimate potential and that potential should be the determining factor in his election to the oriental chair. Making a brother a lodge officer because he is a warm body and never grows with the position should never occur.

That, my brethren, is an absolute first step in a long and complicated process of advancement that leads to excellence. More to come!

To all the brethren who have aspirations of sitting in the Oriental Chair, start the process of self analysis.

Understand your individual strengths and weaknesses, read about the qualities of a successful leader, inculcate them as best you can in your daily lives, and be ready to enliven and lead your lodge to heights and levels of achievement never before attained. Oh, before I forget, have FUN doing it. n

Grand Master’s Message continued from page 6

expedient. Let us, at all times, stand for the truth, which Bro. Winston Churchill once observed “is incontrovertible, malice may attack it, ignorance may deride it, but in the end, there it is.”

As I have often advised during the year now ending, let us be committed to pleasing each other and to uniting in the grand design of being happy and communicating happiness. I ask that within and without our lodges that your conduct will be characterized by kindness and brotherly affection; that you will be sensitive to the needs of others; that you will stand up for the weak and powerless; that you will assist those who suffer from the pangs of poverty and hunger and the scourges of disease and ignorance; and that you

will continue to fight against hatred and bigotry in all its manifestations.

Remember, my brethren, we are all children of one God. As such let us resolve to heed the appeal voiced in Philippians 4:8, wherein we are reminded to think about whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, and whatsoever things are of good report. It is my fervent prayer that the Great Architect of the Universe will richly bless all Freemasons in the District of Columbia, our lodges, our fraternity and our country, America the beautiful. n

A Special Opportunity for Federal Employees: Please consider including the Masonic Foundation of the District of Columbia as part of your charitable giving to the Combined Federal Campaign (CFC). The CFC number for the Masonic Foundation is 48808 and is listed in the “local agencies” section of this year’s campaign catalog.

If you are not a Federal Employee but know someone who is, please ask them to consider our Masonic Foundation.

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ashlars in the rough

Ashlars in the Rough Christopher K. Mahaney Grand Lecturer

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n the morning of January 25th, 1905, Frederick Wells, the surface manager for the Premier Diamond Mine in Transvaal, South Africa, was performing a routine inspection of one of the mine trenches when he spotted something in the trench wall. His discovery turned out to be the largest diamond ever found, weighing in at 3106 carats.

It became known as the Cullinan Diamond, named for the mine’s owner, Sir Thomas Cullinan. The finished diamonds produced by its division are the Great Star of Africa, (530 carats), the Lesser Star of Africa, (317 carats), as well as 104 additional finished stones.

They were ultimately presented to King Edward VII and became part of the British Crown Jewels.

ate a good first impression for our new Brethren. I propose however, that we may increase the longevity of some of our new Masons by asking ourselves some questions about what we do with them following each Degree. Are we talking to them, or at them?

Do we spend time with them on a regular basis, or just on Lodge night? Are we giving them a chance to discuss what they found impressive and meaningful about the Degrees, or merely giving them our interpretation of their symbolism? Are we teaching them Lodge etiquette, or letting them embarrass themselves by making mistakes in Lodge? Do we sit with them one on one and find out what they would like to know, or do we simply hand them a pamphlet or book that we believe will answer their questions? Do we continue to mentor our new Brethren through their first year as Master Masons, or are they on their own after being Raised?

This invites the question, what irreversible first impression are we making on our new Masons? We introduce our potential candidates to the Brethren of our Lodges, get to know them, give them a Rough and perfect ashlars with working I was caused to formulate petition, obtain a waiver of tools and trestleboard these questions after talking to jurisdiction when necessary, many of our new Masons and investigate them, ballot on them, Initiate them, Pass studying their interactions with the Brethren of their them, Raise them and give them instruction after Lodges. I found that most of them simply wanted each Degree. This process often takes months to someone to talk to and more importantly, someone complete and yet, a few meetings later, some of these to listen to them. Masonry is new to them and they new Masons disappear. Why? Unfortunately, there is are excited and inquisitive about it. Imagine how we no simple or singular answer to this question. could increase longevity if each of us were willing to take one new Brother by the hand and spend consisMany of our Lodges have become very good at tent quality time with him. To seek him out and take conferring the Degrees and have also developed personal responsibility for him, talk to him, listen to excellent programs for education and catechism. A him, teach him, learn from him, guide him, befriend quality education program adds to the experience him. Imagine what we could accomplish if each of us of becoming a Mason as much as impressive Degree were willing to commit to this. Just one Brother. n work does. Both build relationships and help to cre-

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and the greatest of these is charity

“ And the Greatest of These is Charity.”

by Bro. Steven Brettell Fiat Lux Lodge No. 1717

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n his first letter to the Church at Corinth, Paul the Apostle wrote much about charity. We as Free and Accepted Masons frequently talk about charity.

We collect alms for charity at our meetings; we have line items for charitable giving in our budgets; and we trust our leadership and appended bodies to dole our charitable contributions for us for causes and institutions that are in need of our support.

Most of us are familiar with the King James Version of the Bible, so I will use this translation (I Corinthians: 1-13) for most of my citations in this article. I suggest that there are far more accurate, and possibly more attractive translations available, but I will use this one for the sake of familiarity. In this source we read:

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.

Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

For we know in part, and we prophesy in part.

But when that which is perfect is come, then that which is in part shall be done away.

When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

And though I have For now we see through the gift of prophecy, a glass, darkly; but and understand then face to face: now I all mysteries, and Saint Paul the Apostle wrote much about charity in his know in part; but then all knowledge; and epistles shall I know even as though I have all faith, also I am known. so that I could remove mountains, and have not charity, I am nothing.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.”

And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have In the Christian tradition, we use this word, “Charity,” not charity, it profiteth me nothing. frequently. The concept appears in most other religious traditions as well. Usually we use it wrongly.

Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

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and the greatest of these is charity

Charity is not an activity. It is a state of being. It is the context in which our activities take place, and from which our lives as men and Freemasons derive their meaning. In other translations of the Bible, we find the word Charity, replaced by the more accurate, though still general word, Love.

What then is Charity? And what then is Love, in this context?

Before we go further, I would like to set a couple of ground rules for reading and thinking about this article and anything I say or write: I will be stating some factual information, and this can be looked up and carries no burden of proof from me. The reader is free to agree or disagree. I will also be stating my beliefs about some things. I want the reader to NEVER believe any of my opinions. I want the reader to accept my opinions for what they are, opinions, and to think about them in that context.

passages of this nature, and I refer you to scholars better qualified than I to speak to this.

Among the most famous passages in the Old Testament that speak of love, I quote from Deuteronomy 6:5: “Love the Lord thy God with all thy heart, and with all thy soul and with all thy strength.”

Here, a word about Biblical translation seems to be appropriate. At the time of the King James Version’s publication, Hebrew had been a dead language for nearly 2000 years. This translation of the Bible was largely taken from Latin and Greek translations.

The most famous Latin translation was the Vulgate, of St. Jerome, and the most used Greek version was the Septuagent, which was the most widely used scholarly version of the Bible at the time that Paul wrote his letter to the Corinthians, and which would have been familiar to his audience. Paul came from a Greek speaking city, Tarsus, and probably grew up with this version of the Bible. In neither of these translations, do the words normally translated as “Love,” appear. In these, the word is “diliges,” or diligence. Obedience is implied, just as in the Qu’ranic discussion above.

Knowing and doing what is right is the core of gentlemanliness.

Confucius, in his writings, desired to create an aristocracy of character rather than one of wealth or position. In about 480 BCE (before the Common Era) Confucius wrote that the superior man should “Do unto others as he would have others do unto him.”

The superior man becomes superior by deciding to behave in this manner; to seek that which is right rather than that which is profitable.

While serving as the governor of the State of Lu, Confucius said that “Another can judge a criminal case as well as I; I would like to eliminate the causes that created the criminal case.” In all matters governmental and societal, Confucius sought to increase Charity, Morality and Brotherly Love.

So what do I mean when I say that Charity may be more accurately translated as Love, and yet that Love perhaps too vague a term for it? In what way is Charity a context or state of being for our actions?

These are the themes of this article.

In the Old Testament of the Judeo-Christian Bible, and later in the Holy Qu’ran, the term “To Love,” is appears often. It is man’s duty to love God and God loves the pious man: the man who does right, and lives in righteousness. In my scanning of a concordance to the Holy Qu’ran, I encountered many

There are generally three Greek words used in the Old and New Testament, which are translated by the King James Version as “Charity.” These are Eros, Philios, and Agape. Where a love of man for God is being spoken of, the Septuagent usually uses a form of Eros. Erotic love is love for that which is lovable, which has value and from which we may derive some benefit. It is love from a petitioner to the supplier.

Brotherly love is Philios. This is love for an equal.

Both parties may gain from this form of love. It can be closely related to Eros. Finally, there is Agape, which can be termed “love for the unlovable.” This is the type of love God has for man. God can’t gain anything from this relationship, it is actually disinterested love.

Agape is, then, the proper love of God for man, and is reflected and imitated in the love of man for his fellows. Translated into Latin by St. Jerome, Agape became Caritas. The translators of the King James Bible made Caritas, into Charity. Charity, then is Love. Love is an active verb; not a description of an action, but the motivation for that action. It is a call to continued on next page The Voice of Freemasonry

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and the greatest of these is charity

action, which Free and Accepted Masons are sworn to radically pursue.

In the Gospels, Jesus makes essentially two commandments for his Apostles. In addition to the commandments of the Old Testament, which Jesus sums up as “Thou shalt Love the Lord thy God with all thy strength and with all thy soul and with all thy mind. This is the first and great commandment and the second is like unto it: thou shalt love thy neighbor as thyself.”

In his autobiography, The Seven Story Mountain, the Trappist Monk, (OCSO) Thomas Merton wrote about his primary education, and the sermons preached by the school chaplain. The chaplain was known as “Buggsy,” by the boys, and his favorite sermon was on the text from I Corinthians 13, with which I opened this article. Buggsy, was described as every inch the English gent, with a “broad, unlined brow, and great English chin.” Merton was not favorably impressed by the intellectual or theological prowess of Buggsy.

Thirty five years ago, when I first read The Seven Story Mountain, I agreed with Fr. Merton.

Buggsy, in trying to explain the concept of charity to the boys, said that charity could be best understood as “gentlemanliness.” By this, Merton understood that Buggsy meant all of the good sportsmanship, fair play, proper dress, and manners of the English gentleman. Merton went on to lament the idea that Jesus suffered and died, and the martyrs were burned so that we would know to stand up when a lady enters the room. The ludicrous nature of this idea appealed to my undergraduate righteousness.

Over the years, my opinion has changed. Perhaps gentlemanliness is a good description of Charity. In the Bhagavad Gita, the hero, Arjunna is reluctant to do his duty to lead his people into a monumental war.

His chariot driver is the Lord Krishna, who assures Arjunna that he must do this thing, because it is the right thing and needed at this time. Krishna defines right action, the knowledge of what is right, and doing it without interest in profit or punishment, but just because it is right, as Karma.

Knowing and doing what is right is the core of gentlemanliness. Is this the essential meaning of Charity? Of Agape? Aren’t we called to a radical obedience to this law of love?

The other commandment that Jesus gives in the gospels is that each person should take up his cross and follow Jesus. What is the cross symbolic of?

Punishment. Suffering. Sacrifice.

Taken together, these commandments, the one to radically love our brothers in reflection of The Great Architect’s Love of us, and the other, to take up the cross willingly, suggest a very difficult idea. That we are called to always forgive, never remember a hurt, never envy. Always seek the right, rather than profit, and to decide to make ourselves superior men. To make good men better? And the most radical aspect of this demand is that we do it even to the point of sacrifice of self and death.

We aren’t asked to be polite, or to wear the right clothes, or hold open doors, or give all we have to a panhandler on the street. We are required to be polite, and reflect that in our presentation of ourselves so that we show respect for our fellows, and to bear their burdens and relieve them of difficult tasks, and to embrace the beggar on the street.

Charity, Love, Agape is the state of being we have sworn to live within. We find in the moral application of the working tools of our trade the lesson of Morality, Brotherly Love and Truth. These truths grow out of a knowledge of our relationship in love through our creator toward our fellow man. When we of our own free will and accord are raised, we are raised to a new manhood. A manhood not governed by utilitarianism or ego, but by the context of charity.

We say that a Free and Accepted Mason believes in doing unto others as we would have others do unto us. Further, doing these things is required of each of us individually. It requires us to give up much of ourselves. Charity vaunteth not itself, nor puffs itself up. We as Free and Accepted Masons, no matter what honors we have now, or have received in the past, must, according to our standards, live in this context of Agape. We have to give up our ego, and submit ourselves in love to the guidance of those we have chosen to govern us. These people must give up their egos to serve us in love.

Confucius wanted to create an aristocracy based on quality of character, rather than of position or wealth; he believed that a properly educated population would live in love and respect for one another, supporting the rulers and being supported by them.

In Surat Al-Baqarah, 3:103, The Prophet Mohamed stated that Allah united the hearts of his people in love so that by His Grace, they became brethren.

In the Gospel of John, 21:17, Jesus asked his Apostle Peter if he, Peter, loved Jesus more than the other Apostles and Disciples. Peter answered, you know I do, Lord. “Then feed my sheep.” said Jesus. continued on page 21

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what are we here to do?

What Are We Here To Do? W. Kirk MacNulty Grand Orator

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erhaps one of the best places to start looking for an answer to that question is the Three Great Principles of Freemasonry, Brotherly Love, Relief and Truth. Then the question is, “How do we apply them?”

activity of the time, I think the founders sought to relate the two. I suspect they came across the passage in the Great Light that says, “Know ye not that ye are the Temple?”, and with that in mind they chose Solomon’s Temple as a point of focus.

Well, we are already pretty good at implementing the Principle of “Brotherly Love”. Our Lodge meetings and the dinners/refreshments that generally follow them are excellent examples of good fellowship; and they are also a lot of fun. We do very well at encouraging Brotherly Love and congeniality among our brethren.

Let us look at this in a little detail. Everything in the degrees happens in Solomon’s Temple. The First Degree happens on the ground floor, and it relates to our activities in the world. If you practice the teachings, you lead a well respected, stable, mature life that can result in the individuation of the “Self”.

We do pretty well at “Relief”, too. Masonic Charities are perhaps the characteristic of the Freemasonry that is best known to those outside the Fraternity. In the United States, alone, Masonry contributes two million Dollars every day to charities. And that is only the beginning.

Masonic Charities exist around the world and include medical and dental care, scholarships, learning assistance, companionship, etc. as well as the distribution of funds to the needy.

The Second Degree happens in the middle chamber; and if “you are the temple”, the middle chamber can be thought to represent your soul, the seat of your morality.

The working tools certainly seem to relate to our morality, as do the lessons in the middle chamber.

The Third Degree happens in the Holy of Holies, the place in the temple where the Deity resides. When one arrives at that place in the “Temple that one is” there can be a problem.

The Deity is without limit. When A depiction of the building of King one becomes aware of such a Solomon’s Temple “Truth” presents a more complex presence one’s “Self” cannot question. We don’t seem to spend a lot of time there, exist; it dies. This interpretation of the ritual suggests but I think it would be of great benefit for us to do that with the death of the “Self” one is raised to a so. It is my understanding that the founders of our new level of consciousness, at which one is able to order, in Britain in the late 1600’s, were looking at perceive the Divine Presence. the philosophy of the renaissance which included the Just think what our ritual can mean to you when you idea that by practicing one’s religion seriously one realize that, “…you are the Temple”. n could experience the divine presence here and now.

Since operative masonry was the major intellectual

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changing moral laws

Changing Moral Laws Stewart W. Miner, PGM Grand Secretary Emeritus

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t the time of his installation every Master-elect signifies his agreement with a specific number of charges and regulations that pertain to the duties of the exalted office that he is about to enter.

At that time he, like all Masters before him, agrees to be a good man and true, and in so doing, to obey the moral law, a nebulous statute which is as broad as time, and one that has provided the foundation of Masonry’s work in all ages. By so doing he is caused to contemplate his role, and that of his lodge and his brethren, in a world-wide secular society wherein challenges to the norms of reason are now commonplace.

Life is not now, nor has it ever been, perfect, and in addressing that truth, in a constructive fashion, for the purpose of strengthening our institutional will to overcome evil by good, it seems appropriate to critically examine our concepts of moral law and to determine, if possible, how and in what fashion the Craft may best serve humanity. To that end it may be fruitful to look at the philosophical foundations of Masonic morality, to review the demands that the fraternity makes upon its adherents, and finally, through a review of current developments in society universal, to assess how Masonic morality impacts on society as a whole. Such an appreciation, in a time of rapid and unbridled change, is clearly in the interest of the Craft.

Let us begin by defining morality, a nebulous term at best. Many years ago J.E. Morgan, wrote in the Journal of the National Education Association that the concept of morality refers to the “standards of conduct set by people of influence or authority.”

Morgan also notes that “superficially, moral patterns differ somewhat from country to country and from one period to another, but fundamentally they rest on basic human needs,” which he suggests are four in number — honesty, industry, self reliance, and cooperation.

In another source, the Master’s Lectures as delivered in Evans Lodge No. 524 in Illinois, it is written that the word morality is derived from a Latin word meaning “custom.” This source goes on to state that the

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word was probably used by the Romans to denote the concept of “living according to custom.” To this those of the Christian religion added a new concept whereby the term was shaped to denote the “life of the righteous,” a concept that is advanced in this source as follows: “It (righteousness) is living the right way, doing the right things, thinking the right thoughts. But what is right? That question may be answered in two ways: it might be said that the right way is that which gives us the fullest, completest [sic] life, for it is the purpose of morality to give life and give it more abundantly; or it might be said that right is conformity to the law of being. As the scientist seeks to learn the laws of nature and to conform to them, so does a righteous man seek to discover the laws of his own nature in order to conform to them; he obeys the laws of the body by living cleanly and simply, he obeys the laws of the intellect by thinking facts without prejudice or haste, and he obeys the laws of the heart by loving only that which he finds to be good and true.”

These commentaries on righteousness, while undeniably useful are not entirely sufficient, however, to indicate how the Craft has traditionally defined its concepts of morality. Furthermore, they do not necessarily infer how those concepts are implemented by either the Lodge or the individual Mason.

Masonry, at least in the Grand Lodge era, has been very circumspect in discussing its conception of “the moral Law,” apparently preferring ambiguity to specificity. On this score we are forced to be content with generalities such as those that are exemplified by the general charges of a Freemason.

If the official documents of modern Masonry fail to publicly position the Craft in definitive terms, a number of Masonic scholars have filled the vacuum thus created. Albert Mackey in his work on jurisprudence, for example, states that the moral law “denotes the rule of good and evil, of right and wrong, revealed by the Creator and inscribed on man’s conscience, even at his creation, and consequently (is) binding by divine authority.”

changing moral laws

Henry Wilson Coil adds to the discussion. In his encyclopedia he notes that the moral position of the Craft was clearly indicated in its oldest document, the Regius Poem, which prescribed that “a Mason should be steadfast, trusty and true, must accept no thief for an apprentice lest it turn the Craft to shame; must not supplant another Master but be a brother to him; must be fair and free and do nothing that would shame the Craft. The Craftsman was charged to love God and Holy Church and his Master and Fellow’s; work truly; be not false to the Craft; stand well in God’s law; respect the chastity of his Master’s wife and his fellow’s concubine; be a true mediator; act fairly to all; pay his debts; and swear to be no thief.”

the shaping of moral law in the public sphere to be a responsibility of Freemasonry and Freemasons.

Having established the foundations of Masonic morality, at least in empirical terms, it seems appropriate to consider how the fraternity and its members have responded — in the Lodge community and in the world at large. For the most part the response within Masonry — personal and collective — has been good.

The majority of Masons try diligently to uphold the obligations they have taken, the charges they have accepted, and the lessons they have learned, ritualistic and otherwise.

There are exceptions, of course, and it would be foolhardy to claim otherwise; But Masonry provides the mechanism and Masons the will to keep viable the most cherished customs and practices of the Craft.

“ A Mason should be steadfast, trusty and true, must accept no thief for an apprentice lest it turn the Craft to shame; must not supplant another Master but be a brother to him; must be fair and free and do nothing that would shame the Craft.”

Many others, including Albert Pike, have written to this subject. In the opening pages of his Morals and Dogma, Pike lists what he terms are the Ten Commandments of the Craft, and while they vary in detail from the Commandments as given to Moses, they do formulate a good working plan for life. After detailing the so-called Masonic Decalogue, which is directed to the relationship of a Mason to his God and his brother, Pike then states that “it is also the duty of Masonry to assist in elevating the moral and intellectual level of society; in coining knowledge, bringing ideas into circulation, and causing the mind of youth to grow; and in putting, gradually, by the teachings of axioms and the promulgation of positive laws, the human race in harmony with its destinies.” This proclamation, perhaps more than any other that I have read, declares

The fraternity and its members have been far less successful in the non-Masonic community, however, and this is a cause of real regret. Masonry has sent thousands upon thousands of good men into the public arena, and it is quite probable that their Masonic experiences favorably influenced their performances; but it remains difficult, perhaps even impossible, to demonstrate that any given modification of social norm is attributable to the philosophy of Masonry alone. As a matter of fact it might be a much simpler task to prove that the influence of society on Masons substantially exceeds the influence of Masons on society. If that be so, members of the Craft should ask themselves, why?

– Henry Wilson Coil

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compass and the colonial are consecrated

Compass and the Colonial are Consecrated

by Paul Nadeau, Master The Colonial Lodge No. 1821

O

n November 11, 2009 the Grand Lodge consecrated two new lodges: Compass Lodge No.1811 and the Colonial Lodge No. 1821.

The consecration of a lodge is rare occasion; but to consecrates two new lodges on the same date, is still more rare. This fete, nevertheless, was carried out flawlessly.

On this occasion the first lodge to be consecrated was Compass Lodge No. 1811—D.C.’s second Spanishspeaking lodge. This consecration was especially interesting since, as a Spanish-speaking lodge, their officers communicated to each other in Spanish, while the Grand Lodge Officers communicated with them in English—a tangible reminder of the diversity and universality of Freemasonry.

Once Compass Lodge was consecrated, the Grand Lodge proceeded with the consecration of the Colonial Lodge No. 1821, using the same ceremony. The Colonial Lodge, an affinity lodge for the students, staff, faculty, and alumni of the George Washington University, is unique because it is Washington D.C.’s first academic lodge. There are also academic lodges affiliated with such prestigious institutions as the Sorbonne, Oxford, Cambridge, Harvard, and MIT. The enthusiasm among the members of the new lodges was clear to the brethren in attendance. Both lodges had spent a very active year under dispensation, developing their membership and performing exemplary degree work. It is

The consecration ceremony included use of a model lodge building and three antique silver goblets filled with corn, wine, and oil.

WB Paul Nadeau, Master of the Colonial Lodge The Voice of Freemasonry

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WB Ricardo Rodriguez, Master of Compass Lodge

compass and the colonial are consecrated

anticipated that these lodges will play a unique role in the Grand Lodge by reaching out to people who may not yet have encountered the Craft and by bringing together brethren from different worlds, professions, and backgrounds. The Grand Lodge bids them welcome to its constituent family. n The Grand Master with members of Compass Lodge

Changing Moral Laws continued from page 17

The answer, I think, is to be found, largely, if not totally, in the mind set of modern man, who despite new-found sophistication, discovers that coping with cultural diversity is difficult. In the aftermath of the placement of emphasis of such factors as race, color, nationality, language, and religion, many are unable or unwilling to accept the doctrine of any organization that seeks to find, nurture, and propagate thoughts that constitute the common denominators of civilization. In such an environment it is difficult, and perhaps even impossible, to convince the uninformed that they should appreciate the beauty and the logic of an all-inclusive moral discipline such as that proffered by the Masonic order.

As a result the current interpretation and implementation of the moral law is as varied as the groups into which mankind is organized, a fact that offers some explanation of the immorality which may be presently perceived around the world. If we were to trace the actions of man from the dawn of history to the present, we would only be able to review what many have termed the unending story of inter-personal or inter-group strife. Thus it is imperative that we understand and recognize that the presence of those whose purpose is the rejection of established norms and the testing and changing of integral parts of established moral systems is one of the realities of life, replete through the ages with the ebb and flow of change.

This brings us to the immediate past half-century, a period in which sensational happenings tend to be common. In recent years we have been bombarded with an assortment of “news” that ranges from partisan appreciation of “family values” to drawn out and exaggerated accounts of the failure of individuals and of their institutions, governmental

and private, to hold to a wholesome, ethical, and moral line. The daily news tends to cause many to worry about a future in which the material may dominate the spiritual.

My views on the magnitude and significance of social change are well detailed in the Master’s Lecture on Morality to which I referred previously. In that source one reads about moral trust and Freemasonry’s responsibility for its preservation and propagation as follows: “A man may be moral, and yet mean. He may be clean, but cruel; righteous but uncharitable; truthful, and yet narrow, bigoted, and hard. He may throw a poor family out of his house for lack of rent, and in so doing be honest — and inhumane. If there is anything worse than the wrongs wrought by wicked men, it is the evil done by good men. That which gives beauty, breadth and mellowness to life, melting our morality into goodness, is sympathy. And so to purity we must add pity. Justice runs lengthwise of life, but mercy is width, and is an evidence of nobility, of refinement, of gracious spirit.”

“The future development and the value of Freemasonry as a moral force in society depend on the view its members take of their system. If they do not spiritualize it they will increasingly materialize it.

If they fail to interpret its veiled purport, to enter into the understanding of its underlying philosophy, and to translate its symbolism into what is signified thereby, they will be mistaking shadow for substance, a husk for a kernel, and secularizing what was designed as a means of spiritual instruction and grace. It is from the lack of instruction rather than the desire to learn the meaning of Freemasonry that the Craft suffers today.” n

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the book of constitutions

The Book of Constitutions Jordan T. Yelinek, PM Magnolia Lodge No. 53

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pon the installation of a Brother into the Oriental Chair, there are a number of presentations made to him, among which is the Book of Constitutions, a document that he is admonished to “search at all times [and] cause it to be read in…

Lodge, that none may pretend ignorance of the excellent precepts it enjoins.” The book of constitutions is a common symbol to the fraternity, particularly when guarded by the Tiler’s sword, reminding us to be watchful and guarded in our actions.

ster, and later were revised for the creation of the Grand Lodge of England. In 1734 Benjamin Franklin edited and reprinted the book, making it the first Masonic publication in America.

The final section of the Ancient Constitutions is the most explicit, delineating the deportment of brethren. Here we are taught that while within the Lodge, to maintain high standards for ourselves, we are not to talk of anything impertinent or unseemly, and certainly without the leave of the Master.

When the business of the Lodge has been concluded the brethren are to hold civil discussions, but to avoid quarrels about religion, or nations, or state policy.

Within the Masonic Code of the District of Columbia, we find a section that refers to the Ancient Constitutions, which states that they are “to be read at When together the making of new as brethren away Brethren, or when from the Lodge, the Master shall and in the presence order it.” It also of strangers, we are provides guidance taught to be cauto the brethren tious in our words for the rule and and actions, being governance of the particularly attenCraft, spanning the tive never to let The frontispiece of Anderson’s Constitutions (1723) breadth of topics fall the least sign, from God and Relitoken, or word gion, Civil Magistrates, Lodge, Master and Warden, whereby the secrets of Freemasonry may be unlawManagement of the Craft, and suggestions to regulate fully obtained. of a brother’s behavior, while in the Lodge and while abroad in the world.

The closing clause recommends the cultivation of brotherly love as “the foundation and capstone, the These Ancient Constitutions, sometimes called the cement and glory of this ancient fraternity.” It forbids Anderson Constitutions, named so for their pubslander and enjoins defense of the character of an lisher, Rev. James Anderson, were first collected in honest brother. Ultimately, the Ancient Constitutions 1723 for the Grand Lodge of London and WestminThe Voice of Freemasonry

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the book of constitutions

fraternity in the world today because our lessons still have relevance to the world, and in these Ancient Constitutions are the living lessons of our Craft, providing direction to us from the brethren who came this way before us and through us to those brethren who will serve long after we have returned to the dust from which we came.

Guard well these treasures, study them earnestly, but hold them not so closely that they will be lost from a lack of use and study. n

instruct us to never hinder brotherly love, “that all may see the benign influence of Masonry as all true Masons have done from the beginning of the World and will do to the end of time.”

Nearly two-thirds of American Grand Lodge’s books of law and regulation present these Ancient Constitutions in near verbatim form, yet only once when asked could a brother recall a mention of these Ancient Constitutions within his Lodge room, and to that end it was a brief reference. We are the oldest and largest

The Book of Constitutions guarded by the Tiler’s sword

Grand Secretary’s Message continued from page 8

of that day may far exceed its reasonable prophecy in this.”

the preservation of inspiring traditions that the perpetual life of a Lodge furnishes.

The Menu consisted of Cape Cod Oysters, Potomac Bass, Filet of Beef, with a variety of fresh and sautéed vegetables, Ruddy Duck and Wild Rice, Salad a la Taft, Ices a la Murphy, Assorted Cakes, Coffee, Martini Cocktails, Champaign, Cigarettes and Cigars, interspersed by toasts, musical selections by Centennial Quartet, and remarks by the Grand Master, a number of visiting Grand Masters as well as William Howard Taft, the President of the United States.

It is a great pleasure to be permitted to take part in the meeting of the Grand Lodge and the Centenary of the Grand Lodge of the District of Columbia, after a hundred years of preservation and the maintenance of the principles of highest morality and religion, sweetened by the brotherhood that no one knows until he has participated in the proceedings of a Masonic Lodge.”

Brother Taft in his remarks to the brethren and guests assembled said in part: “I feel as if I had been exalted this evening, for I have not been a Past Master of any Lodge, and I have no right to be here. It has been a great pleasure to me, since I have been in Masonry, to attend Lodges and note the wonderful power for

At the conclusion of the banquet, the three-day ceremonies to commemorate the one hundredth anniversary of the existence of the Grand Lodge of the District of Columbia was officially closed with much gratitude and deep sense of thankfulness to the Divine care and protection encompassing the fraternity in our nation’s capital. n

And the Greatest of These is Charity continued from page 14

In his Letter to the Ephesians, Paul wrote, “and walk in love, just as Christ also loved you…”

In a Letter by John the Evangelist, John wrote, “that which we have had from the beginning, that we love one another. And this is charity, that we walk according to his commandments.”

We, as Free and Accepted Masons are called to become superior men, in the Confucian sense; to be unified in love, and commanded by Allah, to

act righteously for its own sake without thought of reward or punishment, as Krishna taught Arjunna on the climactic field, and to humbly imitate our brother, Jesus, even when it is inconvenient or dangerous. To be, as Buggsy taught, gentlemen, in the best sense of the word.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.” n

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what makes you a mason – o brother of mine?

What Makes You a Mason – O Brother of Mine?

T

his question, addressed in a beautiful poem

by Brother George H. Free, has caused me to pause, reflect, and to wonder whether we have what it takes to be a Mason.

Having been initiated, passed, raised, and presented with the symbols, lectures and charges of each Degree, we generally feel confident to say that we are now Masons. But on serious reflection it becomes clear that being charged “…to practice out of the Lodge those duties which are taught in it, and by amiable, discreet and virtuous conduct to convince mankind of the goodness of the institution so that, when any one is said to be a member of it, the world may know that he is one to whom the burdened heart may pour out its sorrows, to whom distress may refer its suit, whose hand is guided by justice and whose heart is expanded by benevolence…” is not so easily internalized, nor does it so easily translate into action and become part of our lives.

On further reflecting on the Working Tools of each of the three degrees; as well as contemplating the deeper meanings of the symbols presented to us, we begin to wonder which of them has the greatest import, and carries the greatest significance. This made me cast my mind back to the day we knocked on the door of the temple, and it was opened unto us.

We entered a temple. This was a holy and sacred space, where on being brought to light, we saw that there was an altar. On it were Volumes of the Sacred Law of many faiths; which we were told are the “rule and guide” for the conduct of our lives.

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Bilal M. Raschid Deputy Grand Chaplain

On the Holy Bible was a Square and Compasses.

The relationship of the last two changed slowly, as we progressed from the first to the third Degree. On further study we learn that the relationship of the square and compasses in a Master Mason’s lodge, indicates that the spiritual element dominates over the earthly or material element. But what is the real meaning being transmitted to us? It would take several years of study, research and instruction, before its meaning would become clear, if at all.

But even after a preliminary understanding of the meanings of all that has been brought to our attention, it still does not translate into full internalization, and manifestation in our daily lives. We are now most certainly among men who are tied together as a band of Brothers by the mystic tie — the five points of fellowship; and we see amongst us many who stand apart from the crowd. Yet there are those who have either not understood, or felt a need to understand, what it means to be a brother, or to truly be a Mason.

Yes, they are members of a Masonic Lodge; but they have not yet become Masons, in the fullest and truest sense of that word.

Many reasons can be given for this sad state of affairs; but to my mind the most important perhaps is that the true meaning of one particular symbol has not been clearly understood or strongly emphasized; and if understood, not taken to heart. This symbol is the All-Seeing Eye. The All-Seeing Eye is an important symbol of the Supreme Being, according to Mackey; and “it is borrowed from the nations of

what makes you a mason – o brother of mine?

antiquity. Both the Hebrews and the Egyptians appear to have derived its use from that natural inclination of figurative minds to select an organ as the symbol of the function which it is intended peculiarly to discharge… The open eye was selected as the symbol of watchfulness, and the eye of God as the symbol of Divine watchfulness and care of the universe. Thus the Psalmist says: “The eyes of the Lord are upon the righteous, and His ears are open unto their cry”. Hence, it is a symbol of omnipresence and watchfulness of the Supreme Being.

In the Holy Quran, V50:56, God says: “…Seek refuge, then in Allah: it is He Who hears and sees all things.”

There are numerous verses in the Muslim Holy Scriptures where the words “all seeing, hearing” occur in reference to God. It is necessary and important to understand also that our Creator knows what is in our minds, and what our intentions are, when we act or do things in certain ways. This is a strong teaching both in Islam and Buddhism. The Buddha himself said that your mind creates, shapes, and experiences everything that happens to you, without a single exception.

This power of the mind has been expressed beautifully by James Allen in his book “As A Man Thinketh”, where he says: “We are not what we think we are; but what we think, we are.” But Islamic teaching goes further in explaining this power of the mind. It is taught that if our “intentions” for acting in a certain way are motivated by ill-will, or for self-aggrandizement, or is in other ways of a negative nature, then we will not be successful in that endeavor. Because our Creator is the final arbiter of our lives; and violations of the rule and guide given to us are not acceptable to Him. Our illustrious Brother, Albert Pike, in Morals and Dogma, puts it this way: “The Mason regards God as a Moral Governor, as well as an Original Creator; as a God at hand, and not merely one afar off in the distance of infinite space, and in the remoteness of Past or Future Eternity. He conceives of Him as taking a watchful and presiding interest in the affairs of the world, and as influencing the hearts and actions of men.”

In the English Emulation Ritual, part of the definition of the Working Tools of a Master Mason is explained like this: “…the Pencil teaches us that our words and actions are recorded by the Almighty Architect; to Whom we must give an account of our conduct through life. The Compasses remind us of His unerring and impartial justice, Who having defined for our instruction the limits of good and evil, will reward

or punish, as we have observed or disregarded His Divine commands.”

Human nature is such, that when we know that we are being watched or observed, our actions conform to the norms of what is considered “good behavior”; and we deal and interact with our families and our acquaintances in a manner that is acceptable and commendable. In the profane world this is manifested, for example, in the way we drive our cars.

When we are aware that either a police officer, or a traffic speed camera, is observing and recording our movement, we observe the posted speed limit. But when we know that no one is watching, our actions become selfish, and self serving.

If, therefore, we have understood the meanings of the Working Tools and all the other symbols presented to us; and have properly absorbed the instructions that are transmitted to us in Lodge, or in our schools of instruction; then, as Masons, if we properly and clearly understand that the Great Architect of the Universe is constantly watching and recording our actions, as symbolized by the All-Seeing Eye; and we know and believe that He is aware of what is in our hearts and minds, we would begin to live, act, and work in conformity to the teachings of all our symbols, and become true Masons, as beautifully presented in the last verse of the poem, from which the title of this article has been taken: Your use of life’s hours by the gauge you must try, The gavel to vices with courage apply; Your walk must be upright, as shown by the plumb, On the level, to bourne whence no travelers come; The Book of your faith be the rule and the guide, The compass your passions shut safely inside; The stone which the Architect placed in your care Must pass the strict test of His unerring square, And then you will meet with approval divine, And you’ll be a Mason, O Brother of mine. n

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a wall of honor

A Wall of Honor “ They worked faithfully and with goodwill as if they were serving the Great Architect of the Universe and not men.”

Walter R. Hoenes, PM Assistant to the Grand Secretary

W

ith an eye on the 200th Anniversary of the Grand Lodge, F.A.A.M., of the District of Columbia, (2011), MW Kwame Acquaah, Grand Master, initiated a project to create a “Wall of Honor” to recognize and celebrate those of our brethren who have served this grand jurisdiction in positions of high honor.

Taking into consideration such matters as space and visibility it was decided that the names of the honorees in four categories, Grand Master, Grand Secretary, Grand Treasurer and Grand Lecturer, would be engraved on small bronze plates affixed to specially made wooden plaques and prominently displayed at the Grand Lodge administrative headquarters, at MacArthur Boulevard, N.W., D.C.

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MW Robert F. Drechsler, the curator of the Grand Lodge Museum, was entrusted with this task and took on the job of doing the research and overseeing the process of producing the plaques and engraving of the plates with the names and the terms of office of our distinguished brethren, in chronological order.

Worshipful Brother Roman Volsky, Grand Marshal, designed and supervised the production of the very impressive scroll over the plaques.

This project is now completed and is awaiting dedication in a ceremony led by the Grand Master, Grand Lodge officers, and the brethren. We hope and trust that in time all of our brethren will have the opportunity to come and view another historic facet of our Grand Lodge as we prepare for our bicentennial celebrations in 2011.

grand master of maryland honored

There are three large plaques, one for Grand Masters, one for Grand Secretaries and Grand Treasurers and one for Grand Lecturers. These plaques indicate that since 1811, for almost 200 years, 155 individuals have served as Grand Masters, 37 as Grand Secretaries, 29 as Grand Treasurers and 39 as Grand Lecturers in this Grand Lodge.

MWB Valentine Reintzel, our first Grand Master, served only one year, but from then on for about 70 years, the term of service varied, with a number of Grand Masters serving 1, 2, 3, 5 and 7 years, and a few returning to the Grand East to serve 1, 2, 3 and 4 more years, anew. Benjamin B. French served terms of 5 and 3 years and George C. Whiting, after a 7-year term, returned to serve one more year. However, since 1886, all Grand Masters, with one exception, have served 1 year only. (N. Norman Engleberg, Grand Master died on 17 February, 1972 and Frank A. Kenyon, DGM, served as Grand Master in 1972 and 1973.)

Grand Secretaries, Grand Treasurers and Grand Lecturers, have generally served multiple terms: of the Grand Secretaries, William R. Singleton served 25 years, Arvine W. Johnson 23 years, J. Claude Keiper 21 years and Stewart W. Miner, 18 years.

Grand Treasurers have also enjoyed longevity in office: Charles E. Baldwin served 38 years, Robert F. Sutphin 20 years, Christopher Commack 18 years

and James A. Sample and Dean Hill Stanley, each 14 years.

It should be noted that there is no mention in our records of a Grand Lecturer until 1833, although at times we note a reference to a committee which may have actually performed the duties such as that of a Grand Lecturer. Of the long serving Grand Lecturers mention may be made of Thomas H. Young, 21 years, Joseph Hamacher and Carl R. Le Vine, 16 years, Edward E. Bageant, 14 years, Aubrey H. Clayton, 13 years, George W. Feidt, 11 years and Stafford Appel, 10 years.

The large number of Grand Masters who have presided over this grand jurisdiction in the past two centuries, speaks to the fact that a majority of them served only a single one-year term, pointing to the notion that founders of the Grand Lodge of the District of Columbia, as is the case in most grand jurisdictions, considered a one-year term long enough for the leader of a geographically small jurisdiction. However, with due attention to the relative brevity of the Grand Masters’ term of office, it has traditionally been deemed prudent to have Grand Secretaries, Grand Treasurers and, later on, Grand Lecturers as well as Grand Lodge Trustees, serve multiple years in order to ensure continuity and preserve organizational memory. n

Grand Master of Maryland Honored The Grand Lodge, at the October 24, 2009 Annual Communication, approved the conferral of the title of Honorary Past Grand Master on MWB Thomas M. Velvin, Jr., the current Grand Master of the Grand Lodge of Maryland. A certificate testifying to this action was presented to MWB Velvin at the annual communication of his Grand Lodge, on Saturday, November 14, by MWB Acquaah, who on that occasion was accompanied by a large delegation of D.C. Masons. By this action, MWB Velvin becomes the second Grand Master of Maryland to be so honored, the first being MWB Roy Stetler, now deceased.

MWB Acquaah presents MWB Velvin with his Honorary Past Grand Master certificate.

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nurturing the flame of freemasonry

Nurturing the Flame of Freemasonry Christopher R. Trueblood, PM Fraternity Lodge No. 54

“

The Masonic ritual is not a ceremony, but a life to be lived. Those who are really Masons are those who have dedicated their lives and their souls on the altar of the living flame…

When we have Masons like this the craft will again be operative, the flaming triangle will shine forth with the greater lustre, the dead builder will rise from his tomb, and the lost Word so long concealed from the profane will blaze forth again with the power that makes all things new.”

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given the sensory overload a Degree presents, but for our own. The words of the ritual are limitlessly instructive to those who would learn the lessons.

The true Mason is one with the attentive ear to receive the mysteries of Freemasonry, give them due consideration, and live by the precepts to be found therein.

Being a magpie-like collector of all types of Masonic arcana, I have on my bookshelf a number of interesting items, from the small trowel given to my great-grandfather at his raising in 1923, to the small tome (also published in 1923) from which the above quotation is taken, Manly Hall’s The Lost Keys of Masonry. The above extract from the introduction of that book positively leapt out to me, as it succinctly and elegantly captures my view of the role of ritual in our fraternity.

And while I have visited many a lodge in which ritual is monotonously rendered as quickly as possible, perhaps so that the brethren may more quickly proceed to refreshment, I am encouraged by the fact that, much more often, and with ever-increasing frequency, the work I see is performed and delivered by brethren who have taken time to learn what the ritual means, rather than just for what it says, or for absolute accuracy tainted by a lack of soul. This raises my spirits, not only because the difference it makes for the candidate is inestimable, but because it is a sure sign that the tenets of our institution are being transmitted unimpaired.

Being a mystic, initiatic society, ritual forms the very heart of Masonry. We do not meet together solely to enjoy each other’s company (although indeed, the company one finds in a Masonic lodge is incomparable), but to carry out the goal of our society: making good men better. Similarly, we do not learn our ritual work as much for the benefit of the candidates receiving the Degrees, who are unlikely to retain much of it

Thus the meaning of the work of the fraternity is not in danger of extinction, but rather is flourishing in the fervent hearts of the brethren. Freemasonry, no matter how many men it counts in its ranks, is as vibrant today as it was 200, 100, or 50 years ago. Good men can ever be made better, but make no mistake, the Word blazes fervently, and the Craft has never been more operative than it is today. n

Please join Potentate-elect Paul Friedlander and Lady Teresa and Grand Master-elect Paul Gleason and Lady Patricia as they travel to Cancun, Mexico for a luxurious, relaxing stay at the all-inclusive Gran Caribe Real Resort.

For more information, please contact the Almas Shrine Center at almas-shriners@verizon.net or (202) 898-1688.

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PAID

Permit No. 207 Dulles, VA

OF WAS HI GE D

ON DC GT N

GRAND LO

Grand Lodge, F.A.A.M. of D.C. 5428 MacArthur Blvd., N.W. Washington, D.C. 20016-2524

NonProfit Org. US Postage

Grand Lodge of Free And Accepted Masons of the District of Columbia Kwame Acquaah, Grand Master Mansour Hatefi, Grand Secretary

Wishing You

a Joyous Holiday Season and a Happy New Year