The Louisiana Freemason • Fall 2022

To educate a man in mind and not in morals is to educate a menace to society. - Worshipful

JENA MASTER MASON SAVES THE LIFE OF A PARALYZED MAN

On August 21, 2022, a Louisiana Master Mason, Brother (Officer) Aaron Boyette came to the rescue of a man in a truly desperate condition. Brother Boyette, a member of Michael Dempsey Lodge No. 327, entered a burning apartment complex and rescued a paralyzed man who unable to get out of bed and escape the flames.

The account is detailed here: "Town of Jena Police Officer Aaron Boyette has certainly lived up to his duty of protecting and serving on August 21 when he was called upon to enter a burning apartment building and rescue a local man. According to the Jena Police Department's incident report, the fire was reported at 2:43 a.m. at 1010 Hemps Creek Street in Jena. LaSalle Parish 911 dispatcher called the Jena PD, the Jena Fire Department and the LaSalle Parish Sheriff's Office. The Jena PD was the first to arrive on scene.

Upon arrival, Officer Boyette reported to LPSO dispatch to notify Entergy electric company since the flames were reaching the power lines. When exiting his police unit, residents of the complex yelled there was a paralyzed man still in his apartment unable to get out. Officer Boyette entered the structure that was on fire to find a male in his bed unable to get up. Officer Boyette picked up the man, placed him in his wheelchair and removed him out of the complex.

The Jena PD and Police Chief Scott McLendon are proud to recognize Officer Boyette for all of his hard work and dedication to the Town of Jena. Boyette graduated from the Alexandria Police Academy on May 20, 2022 and has been employed by the Jena PD since January of 2021." From “THE JENA TIMES” VOL. 118 NO. 35, WEDNESDAY, AUGUST 31, 2022

Brother Boyette first petitioned Michael Dempsey No. 327 in 2019, and was Raised to the Sublime Degree of Master Mason in 2021, and no doubt his lodge brethren are very proud to call him brother.

VOL. 48, NUMBER 2 • FALL 2022

From the Grand Secretary’s Desk

The last week of August was very busy for your Grand Lodge office. The Training Retreat in Woodworth had the entire office staff in attendance. Preparations were made several months in advance of the August 27th event, and during the week of August 22nd packing for the retreat began in earnest. The retreat was well attended, with 179 Wardens, Secretaries and other Lodge officers gathering for a time of fellowship and education. Oh, and the lunch was excellent!

Looking ahead for the next training retreat, a few tweaks and changes will be put in place. We will adhere to the schedule; we will reduce the number of presentations; and we will insure the secretary training allows for questions and concerns from the participants. W: Brother Jim Wingate, Chairman of the Secretary Training Committee and I have discussed having virtual (Zoom) meetings for Lodge Secretaries during the year, especially with the new programs and enhancements to the Grandview Database that have been uploaded and are ongoing in Louisiana.

Jim Wingate, Michelle Dempsey, along with Deas Dempsey, and I attended the Grandview

Brother Theodore Roosevelt

by M∴W∴B∴ Steve Pence, P∴G∴M∴ Grand Secretary, G ∴ L ∴ Louisiana

Officer Boyette (left) w/ Jena Chief of Police Scott McLendon (right) are both members of Michael Dempsey No. 327.

Louisiana Freemasons in Their Communities:

THE LOUISIANA FREEMASON is the Official Publication of The Grand Lodge of the State of Louisiana, F & A.M., digitally published quarterly and in print biannually for members of Lodges in Louisiana.

THE LOUISIANA FREEMASON will accept unsolicited articles, with the right to edit and use when space permits. Articles and pictures become the property of the magazine. Articles that are printed do not necessarily reflect the views of the Grand Lodge of Louisiana. Email/Address Changes should be sent to the Lodge Secretary.

Committee To Supervise Publication of THE LOUISIANA FREEMASON

Steven S. A. Pence, PGM Editor

J. Gary “Gar” Pickering, Committee Chairman /Managing Editor

Publication Committee Members

Chad Koelling, PM Taylor Nauta, PM

The Louisiana Freemason to:

J. Gary “Gar” Pickering c/o The LOUISIANA FREEMASON 5746 Masonic Dr., Alexandria, LA 71301 Email: gar@la-mason.com

2022-2023

Grand Lodge Officers

Jay B. McCallum, Grand Master

Jimmie Dean Dunkin, Deputy Grand Master

Larry J. Plaisance, Grand Senior Warden

John Knox, Grand Junior Warden

Charles R. Smith, Grand Treasurer

Steven S.A. Pence, PGM, Grand Secretary

Rev. Perry Anderson, Grand Chaplain

Justin Keith Gates, Grand Marshal

William R. Bradley, Grand Senior Deacon

Bruce D. Osbon, Grand Junior Deacon

M. Cash Melville, Grand Sword Bearer

Earl Lee Toups, Grand Pursuivant

Steve L. Jennings, Grand Standard Bearer

Von Freeman, Grand Tyler

Anthony Radosti, Grand Master Expert

Eddie LeBoeuf, Grand Hospitalier

Camille Guidry, Grand Inner Guard

Willey G. Bell, III, Grand Photographer

Jesse Delane Cox, Grand Organist

J. Andrew Owen, Grand Musician

User Conference the last Wednesday in August. Twenty-seven (27) of the thirty-three (33) Grand Jurisdictions in the United States, using the Grandview software, were represented at the conference. The majority of the Grand Lodges brought their staff to Louisiana for an enlightening and educational experience involving the constantly evolving membership database. As many of our Lodge secretaries may attest, the database user interface has changed over the last several months. “Things” aren’t where they used to be, and “things” are missing – only to be found in a new location - are the usual comments we field over the phone or in emails. “Be patient” is our usual reply.

I want to share a few of the enhancements that are currently available, and those in the pipeline in Grandview. The first, and quite possibly the best, feature is online dues payment. The “Cliff Notes” version goes like this. A

member logs into his portal in Grandview and sees his outstanding balance for his lodge dues. If he is a plural member, then each balance will be shown. After we implement online payments, a new box will appear, with it saying something similar to, “Do you wish to pay your dues online” or “Do you wish to pay with a credit card”.

The member clicks on the box and he is taken to a third-party secure site, and pays his dues with a credit or debit card. The member can pay one or all of the dues to his lodge(s). There is also a feature for the member to additionally contribute to a special fund at the Lodge, i.e. building fund, charity fund, etc., if one exists at the Lodge. After the transaction is complete, the member can print a receipt and is taken back to his membership portal. The outstanding balance has been removed, and the Transaction History will indicate a credit payment to the lodge. The Secretary of the

Lodge will receive an email notification that the member has paid his dues in full and to issue his dues card. That is all that happens from the member’s perspective.

On the Grand Lodge side is where things are a bit more complex. A new bank account is established to receive the credit/debit card payments from the members. This account will allow Automated Clearing House (ACH) transactions, which moves funds electronically from one bank to another, or in our case from the Grand Lodge to the Lodge. A statement from the credit merchant is provided to the Grand Lodge, which shows the member’s name, the membership number, the Lodge name and number, the date of the transaction and amount paid. Depending on the number of payments received, the Grand Lodge will transfer the funds either on a weekly or bi-weekly basis directly into the Lodges’ bank account. To answer any questions on what amount will be transferred, the entire dues amount, including the Grand Lodge per-capita portion, is to be paid out to the Lodge.

What is the rest of the story? Lodges will have to provide to the Grand Lodge the routing and account number of their banks. Issuing an electronic check (Bill Pay) may be an option, but there are fees associ-

WHEN MASONIC AND CIVIL LAW COLLIDE

The Case Surrounding Etoile Polaire Lodge No. 1 vs Etoile Polaire Lodge No.1

by W∴B∴ Michael R. Poll, P∴M∴

At the opening of this paper, I should point out that I am not an attorney. It is not my goal to attempt an examination of any aspect of civil law in any state or jurisdiction. But I will offer a study of a Louisiana Masonic historical event from the 1800s. It is one that directly affects Freemasonry today in the state of Louisiana. In that area, I believe that I may be sufficiently qualified. Let me start with a thumbnail account of certain events from the mid-1800s.

The mid to late 1800s were a turbulent time for Louisiana Freemasonry. In 1833, the Grand Lodge of Louisiana approved a new constitution that made three different craft rituals available to lodges. The York Rite/Preston/Webb craft ritual, the Ancient and Accepted Scottish Rite craft ritual, and the French or Modern Rite craft ritual were officially recognized by the Grand Lodge.1 In addition, lodges worked in up to five different languages.2 This new constitution was approved at the same time that a concordat was made between the Grand Lodge and the Grand Consistory of Louisiana. This concordat was an agreement between the two bodies that would, 1) provide for Scottish Rite craft lodges within the Grand Lodge, and 2) Scottish Rite superior bodies would not control craft lodges.3

A group of English-speaking, New Orleans area Masons disapproved of the new Grand Lodge constitution and insisted that all Louisiana lodges use only the York Rite ritual and only English. These Masons felt that the lodges in the other U.S. jurisdictions worked in the York Rite and spoke English. Most Masons in the Grand Lodge of Louisiana were French-speaking at that time. They felt that the multi-ritual practice of the Grand Lodge was well established and practiced in Europe. In addition, while this new

1848 Proceedings of the Grand Lodge of the State of Louisiana, Page 29.

constitution “officially” allowed the three rituals, Louisiana lodges had been working in these and other rituals since the early days of the Grand Lodge. The Grand Lodge also pointed out that Louisiana was established as a French territory, and New Orleans was a cosmopolitan city. The lodges working in non-English languages did so because many of their members did not speak English. The Grand Lodge felt that the demands of these English-speaking Masons were unreasonable. The English-speaking Masons felt differently.

In 1844, the Grand Lodge approved a second Constitution that reinforced the 1833 Constitution. It seemed that conflict between the groups was then unavoidable. The New Orleans English-speaking York Rite Masons felt that the 1844 Constitution of the Grand Lodge altered the Grand Lodge into a body that was no longer an Ancient York Rite Grand Lodge. This constitution was the last straw for them. In the late 1840s, these Masons created a second Grand Lodge in New Orleans.4

A problem faced by the Grand Lodge of Louisiana was that they realized that the Mississippi River brought a steady flow of English-speaking Masons to New Orleans—many choosing to remain. The city was growing and changing. An increasing number of new citizens from other parts of the U.S. would mean that the French would soon be in the minority. It became necessary to take this self-created Grand Lodge seriously. Fearing that the nature of the old Grand Lodge would be lost, the French sought a compromise and merger of the two Grand Lodges. That merger took place in 1850. John Gedge, who had served as Grand Master of the self-created Grand Lodge, became Grand Master of the Grand Lodge of Louisiana.

Unfortunately for the French-speaking Masons, the merger turned out to be a takeover of the Grand Lodge by the English-speaking Masons. Soon after the merger, the new Grand Lodge announced that the only ritual allowed in Louisiana was the York Rite/American Webb, and the only language would be English. Lodges were told to make the necessary changes or turn in their charters. Charges of trickery abounded. Suggesting that the old Grand Lodge officers and members were upset is an understatement.

Three lodges: Etoile Polaire, Los Amigos del Orden,5 and Disciples of the Masonic Senate, turned in their charters and sought relief from the Supreme Council of Louisiana.

From its creation in 1839, the Supreme Council of Louisiana limited itself to the 4th to 33rd degrees. They did not work in or control craft lodges due to honoring the 1833 Concordat between the Grand Lodge of Louisiana and the Grand Consistory of Louisiana, at that time the highest-ranking body of Scottish Rite Masons in Louisiana. This Concordat was why the Grand Lodge, in 1833, officially acknowledged the three rituals worked by lodges under its jurisdiction. The Supreme Council of Louisiana was in “friendly and fraternal correspondence” with the Grand Lodge of Louisiana.6 These three lodges may have given this supreme council their most significant and fundamental Masonic decision in its history.

Some of the most respected Masons in Louisiana governed the Supreme Council of Louisiana. From September 20, 1845, to January 19, 1848, Past Grand Master and Criminal Court Judge Jean-François Canonge served as the Council’s Sovereign Grand Commander. Upon Canonge’s death in 1848, James Foulhouze, former Roman Catholic priest and Judge of Louisiana’s Second District Court, was elected Grand Commander. His Lt. Grand Commander would soon become T. Wharton Collens, Judge of Louisiana’s Seventh District Court. Past Grand Masters of the Grand Lodge of Louisiana, such as John Holland, Jean Lamothe, Felix Garcia, and others, were among those serving as officers or SGIG of this supreme council. United States Senator Pierre Soulé was a respected SGIG of the Supreme Council of Louisiana. The Members were highly competent and knowledgeable Masons.

Because the Active Members of the Supreme Council of Louisiana knew the details of the 1833 Concordat between the Grand Lodge of Louisiana and the Grand Consistory of Louisi-

ana, they knew that the three lodges had valid concerns. They knew that this Concordat had been violated by the actions of the new Grand Lodge. Because of this violation, the unyielding nature of the new Grand Lodge, and the pleas of help from the lodges, the Supreme Council of Louisiana agreed to allow the three lodges to pass under its jurisdiction. For the first time, the Supreme Council of Louisiana worked in all 33 degrees of the AASR.

By the mid-1840s, the Supreme Council, Southern Jurisdiction, USA, began awaking from its approximately 20 years of “slumber.”7 The details of what did or did not happen during the 20 or more years before they “awoke” are for another paper. For this paper, it is important to note that upon awakening, they began to see the Masonic landscape and discovered, or rediscovered, the existence of the well-organized Supreme Council of Louisiana. They also must have noticed the turmoil that was Louisiana Freemasonry. The time for the Southern Jurisdiction to act was at hand.

The Masonic “war” that had been limited to the Grand Lodge of Louisiana would soon involve the Supreme Council of Louisiana. In 1852, Albert Mackey came to New Orleans at the invitation of John Gedge to establish a Scottish Rite consistory of the 32nd degree.8 It was a clear shot across the bow of the Supreme Council of Louisiana.

Following the 1850 merger of the two Grand Lodges and the profound discord that followed, Grand Commander James Foulhouze sought to find a way to bring peace to Louisiana Masonry. He devised a plan to include more York Rite Masons in the leadership of the Supreme Council. To do so, Foulhouze expanded the Active Members of the Supreme Council of Louisiana from nine to thirty-three. This expansion was something Albert Pike would do years later in the Southern Jurisdiction. But when challenges to the legitimacy of the Supreme Council of Louisi-

ana began, the newer York Rite Active Members sided with the Southern Jurisdiction. Foulhouze realized that his actions were a mistake. The Council became split and divided.

Pierre Soulé resigned his seat in the Supreme Council of Louisiana due to frustration with the Council’s squabbles. He was to be followed by James Foulhouze, T. Wharton Collens, and most of the officers. They stated that they could not participate in the direction the Council was taking. In 1855, a Concordat between the Supreme Council of Louisiana and the Supreme Council, Southern Jurisdiction, took place. With Foulhouze, Soulé, and other officers having resigned, the Active Members opposing the Concordat were not in great enough number to outvote the ones desirous of the merger. The vote to “merge” with the Southern Jurisdiction passed. A record of the details of how this Concordat was accomplished survives in the archives of the Valley of New Orleans. The Minutes of the Concordat state that the Supreme Council of Louisiana voted to downgrade itself into the Grand Consistory of Louisiana. The Grand Consistory would absorb the 1852 consistory created by Albert Mackey. Then the Grand Consistory would pass under the Southern Jurisdiction.

But, what about the three lodges that passed under the jurisdiction of the Supreme Council of Louisiana? They no longer had a home. With no other option, the three lodges petitioned the Grand Lodge of Louisiana to return to its jurisdiction. The petition was granted. But for two of these lodges, this move was short-lived.

About a year after the Concordat, James Foulhouze announced, without explaining how, that the Supreme Council of Louisiana had not ceased to exist. Foulhouze reported that the ones opposing the Concordat had kept the Council alive. He said that the Council had not “slept a single instant.”9 The Supreme Council invited the three lodges to return to its jurisdiction.

Looking for good men in an age of decline

By Brother Devon McKeithen, Michael Dempsey Lodge No. 327

There was once a man named Diogenes of Sinope, who reportedly walked the streets of Athens, Greece during the daylight hours holding a lantern to the face of the citizens. For a while no one questioned his absurd actions. He was deemed to be a mad man. Then one day, an Athenian asked him what it was he was doing? Diogenes replied, “I’m looking for an honest man."

There is trend in Masonry with declining membership that doesn’t seem to be changing anytime soon. The declining membership amongst blue lodges and appendant bodies alike begs the question, why? Are we doing something wrong? Have we strayed from our foundational teachings that make Masonry so rich? Are there no good men to be found? Much like Diogenes we look in our communities for the good man, the honest man, who we hope will ask to petition our lodges in hopes of making our beloved fraternity better.

While there can be much debate over why membership is declining, I don’t wish to address that now in any great detail. I do however; have an opinion on the matter. I don’t believe men have the same values they did a hundred years ago. As to why that is, I leave each brother to his own opinion. I do think it is irrefutably clear that mean aren’t seeking “light” anymore. Most men and people for that matter tend to be worried about the here and now. The present moment is all that seems to concern most people. How they can benefit themselves the most without regard to if it’s good for their fellow man and community. So my brothers, how to we change that? How do we get our fellow man to seek the “light”? How do we get them to yearn for knowledge, wisdom, and to want to be a part of something

greater than themselves? I believe the answer lies with us both as a fraternity and individuals.

This may be of an unpopular opinion but I put some of the blame on us. I think each brother should ask himself daily, “Am I living a life that displays the tenants of our beloved and most rich fraternity? Am I a walking embodiment of the core foundational teachings of Masonry?” I will be the first to admit my shortcomings and that I don’t always walk the line and sometimes let my human nature get the better of me. But we should be able to answer yes to those questions the majority of the time.

My brothers, if we want to change the decline in membership and the way people think about our fraternity, the answer lies with us. I know that’s a cliché and abstract thing to say. I also know this is no easy task and it’s definitely not an ideal suggestion if you want to see a sharp increase in membership in the next year. I do believe it is the most permanent and lasting solution we have. It all begins in our lodges and how we conduct ourselves while there. We should be doing what our unofficial slogan says “Making good men better”. However that is to be accomplished will be different for every brother and every lodge.

As I’m writing this I am reminded of a fable I once heard; there was a group of people in a dark cave chained to a wall. The only light in the cave came from behind a wall on top of the cliff the people were chained to. Day and night a fire continually burned there and the masters of these poor souls would have props of monsters, dragons, and demons they would put in front of the fire to cast enormous and ghastly shadows on the wall. These people lived in fear for years, they knew of no other world than which they were trapped in.

One day, a brave man broke loose from his chains with the intent to escape. He felt along the walls of the dark cave until he finally saw a dim light ahead. He followed the falls until finally he reached the light and walked out of the cave. What he saw for the first time was unimaginable. There were beautiful green fields, full of trees bearing fruit. He beheld lakes full of fish, birds in the air, and animals in the field. It started to rain and for the first time he felt the rain hit his face. The man was so excited to have discovered there was a better world than the one he lived in, he ran back to the cave to tell the others. To his surprise some did not want to go. They were content to live in the world they knew. Some however did go with him and follow him to the light and into the better world of which he discovered.

I believe Masonry is one of the most beautiful organizations that has ever been and will ever be. I count myself blessed to have discovered the light at the end of the cave and a wonderful world to enjoy. While not every man will want to leave what he knows of self-full filling vices and into a richer world of service to our fellow man and brotherly love; there will be those who will. We just have to make sure we are the ones running back into the cave to get our fellow man to show them of the wonderful world that waits. I don’t mean solicitation; I mean taking all that Masonry has to offer and live it day in and day out in every aspect of our lives. That my brothers, the unwavering determination to be better men, are what people will see. That is what will attract them to want to join our lodges again. There are good men, they are out there, we just must be diligent in making sure they see us and that we are distinguishing ourselves from the rest of the community.

Our Louisiana Children Need Your Help

For the past several years, as many of you know, the Grand Lodge facilitated the annual Grand Master’s Appeal. The purpose of this appeal has been to raise money to support the donor’s Masonic Charity of choice, with commemorative medallions, or some other token, being gifted back to the donor in thanks. While some years were great, other years were not. Last year the program cost nearly as much as it raised. This year, our Grand Master wanted to try something different. This year the appeal for charity is not the Grand Master’s, but rather that of the children whom our Masonic Children’s Charities serve. No letters are being stuffed and mailed to the 12,000+ Masons in the State of Louisiana, not a dime from our charities is going towards postage and printing. That alone saves over $12,000 that will now go directly to helping the youth who are depending on us. If the Grand Lodge is not mailing out solicitations, then how is money being raised? Brothers are going to people they know and businesses they support and asking them to give in support of the children.

As of this date, $65,000 has been raised by brethren and lodges in their communities, and given to support either our Dyslexia program or our Masonic Scholarships. We have just be-

Advertisement from a 1972 issue of The Louisiana Freemason for the scholarship program.

gun and the momentum is building. You see, my brother, there are two ways that our charities serve children’s educational needs. The first, and most known, is the Dyslexia Train-

ing Program(s), under the Masonic Learning Center of Louisiana. The second, that is less known but quite prolific in its mission, is the

Because of you, young lives are being changed.

Three-quarters of a million dollars in scholarships has been awarded to help deserving students attend college since 2010. Our dyslexia program assists children regardless of parental income by furnishing specialized instruction.

The Trivium & the Search for Truth

By Brother J. Gary “Gar” Pickering, Goose & Gridiron No. 1717

“

Grammar is the art of inventing symbols and combining them to express thought; logic is the art of thinking; and rhetoric is the art of communicating thought from one mind to another, the adaptation of language to circumstance...

Grammar is concerned with the thing as-it-issymbolized. Logic is concerned with the thing as-it-is-known. Rhetoric is concerned with the thing as-it-is-communicated.” 1

Acommon element of Masonic teachings, regardless of the origins of the symbol or philosophy from which the teaching was extracted, is Truth. In our degrees, we are given the tools and instruction on how to pursue and measure Truth. In the same way that we are taught that God is ineffable, so too is Truth, as the very words we use can be as liberating as they can be shackling, expanding our understanding or limiting it. The same as the word “God” does not fully contain God, the word “Truth” does not fully contain Truth, and nothing that we have named itself is the name that we have given it. All things exist outside of the names that we have given them.

“God” and “Truth” are words that we use to express an eternal reality much larger than we are capable of fully knowing, and as such we cannot fully express in language or capture in symbols and patterns. Throughout our degrees and lessons, we are given signs, symbols, patterns and words. In these we are given the keys to access concealed understandings. Nature, in it’s outward appearances, conceals the mysteries of God; of Truth.

“For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead” 2

It is through our senses that we experience the world, though on a limited spectrum. From this experience, we have formulated words, and from words we have formed ideas, and as such we have given names to these ideas, and when these words and ideas have been exchanged with others capable of the same, we formed language. It a mysterious paradox.

What is this English word “truth” though? When we speak truth, what we are speaking is something that can be relied upon, something that others can put faith in. Truth, the word, means something akin to faithful and trustworthy, reliable and sound. When a compass reads “true”, you can orient yourself to your environment.

If it reads otherwise, you’re probably lost. The Old English word is “triewð”, and was used to mean "faith, faithfulness, fidelity, loyalty; veracity, quality of being true; pledge, covenant.”

The etymology of “truth” leads back to the Proto-Indo-European word “*deru-“, meaning "be firm, solid, steadfast”, and in addition to words for abstract concepts of “truth”, it also gave us words in various Indo-European languages for

trees like the oak, or products made from trees, due to the steadfastness of wood. 3

“The lip of truth shall be established for ever: but a lying tongue is but for a moment.” 4

In the F∴C∴º we are taught how to ascend the steps that lead us towards a greater understanding of not only what is true, but of how we might know, understand, and share what we have come to realize through our climb. While “Everlasting Truth” can not be fully expressed, it can be approximated and, by degrees, approached with the right heart and means by which to measure it. In our journey in the middle degree, we are taken into a chamber where instruction is given on the various stages of life, design, sense, and learning. All of these things, we are taught, are necessary for our journey and our work as Masons. During our ascent, through the stages of life and through our senses, we arrive at “The Trivium” (where three ways meet), the foundational curriculum of greater understanding via the Seven Liberal Arts & Sciences.

The first of the ways we are encounter is Grammar. As stated in the opening quote, Grammar is an art. It is the art of inventing symbols and combining symbols; words. We then use these words to understand and define what we experience through our senses. Further, we use them express this to another, and in conversation we work towards understanding outside of our limited inner experience. It can be said that what is outside of us is also inside of us, in that we only know the “outer world” through our senses that we process in our “inner world”.

What is seen, heard, and felt are the things that we are symbolizing. It is here that we first meet the limitations of words, in that they are mere symbols. To confuse the symbol for the symbol-

ized is the first step towards calamity. Grammar is knowledge, and from this we can safely say that symbols are likewise the same. Words bring definition to the world. Definition symbolizes the degree of distinction that can be made, and it is our intellect that gives us the ability to be so distinct in describing the world through the symbolic use of language. Our entire existence is in a field of experience, and were we alone in that experience, we could take in the world around us and make use of the symbols in our own minds to define better the reality in which we are, to bring distinction to our thoughts of what is good and what is bad, what is safe and what is dangerous. Since we are not alone, we share and from that we build.

The next road in this tripartite intersection, Logic, is the art by which we can determine

what combination of words are “truer” that others; through upright thinking what we build is more steadfast and trustworthy. Logic is the way through which we can define and express validity of thought, and the conclusions at which our thinking arrives. A mind full of symbols/words, with no way to determine which of them more accurately defines and distinctly recognizes what is true and what is not, is a mind made dark by the clouds of confusion. It serves little purpose to its bearer outside of its reception of sensorial data the most elementary level of distinguishing the pain and pleasures there derived. The bearer of such a mind could serve little to no purpose to any other around them as there would be no reason to conclude that what is around them is not just in their head, not just a figment of their imagination, or at its worst, something or someone that isn’t sovereign and separate from their mind. This slippery slope of solipsism and superstition has led to some of history’s greatest atrocities. Such a mind as this can bear strength, in the sense that it can exert its will upon those around it, but it has no fertile ground for the seeds of wisdom. It is through this art that we arrive at understanding reality and the myriad of names that we have ascribed to it. In clearing the clouds of confusion, we experience the beauty of understanding.

With knowledge symbolized in words and with the laws of Logic by which to determine the validity of concepts constructed through combination, we arrive at Rhetoric. As Grammar is to “the thing-as-symbolized” and Logic is to “the thingas-known”, Rhetoric is to “the thing-as-communicated.” These three ways towards Truth compose the Trivium, and together form the first steps one must ascend in order to learn the higher curriculum of Arithmetic, Geometry, Music, and Astronomy. The Quadrivium is to Numbers as the Trivium is to Things. “Rhetoric” is what is being used here in this writing, as I am communicating what is in my mind to yours through a myriad of symbols so arranged.

There are many reasons to communicate, even at our most primitive level. The communication of safety and danger is at the root of our need to use language and symbol, and in stepping outside, one can hear that we are not alone in that communication. The need for companionship is also at that root, for it is to others close to us that we would share what is safe or what is dangerous. To the solipsistic mind mentioned above, there would be no need to share without distinction of you, me, and we if everything, in my mind, was merely “I”. So, it is through this understanding that we do the charitable thing, and communicate to others the wisdom gained from our understanding our knowledge of reality.

In Masonry, we are taught to use virtues and graces to live our lives well and to do right by those around us. We are instructed with pillars and architecture to symbolize larger concepts than physical building. We are given tools of measurement and labor, and taught their uses. The seven virtues and graces upon which we are received, of which we are instructed bear the fruit of the seven arts and sciences upon which were are told to stand after gaining admission to the middle chamber. Though we are taught the former first, it is from application of the latter than those who learned before us came to know them. In their wisdom, they shared them with future generations lest we all remain in the darkness of confusion into which our minds are born.

Could we ascend to the step of expressing numbers in space and time without first the simple knowledge necessary to define? Let us venture to learn more.

[1] The Trivium: The Liberal Arts of Logic, Grammar, and Rhetoric: Understanding the Nature and Function of Language, Sister Miriam Joseph (1898-1982)

[2] Romans 1:20 KJV

[3] Online Etymology Dictionary: www.etymonline.com.

[4] Proverbs 12:19, KJV

“Hat’s Off” for a Successful Officer Training Retreat

by R∴W∴ Jimmie Dean Dunkin, Deputy Grand Master

It has been an exciting year so far as I have traveled about attending lodges here in our great state as well as visiting other jurisdictions. The past couple of years have been extremely trying for the masons of Louisiana with the onset of Coved. We were forced to postpone important informational gatherings so essential in providing needed information to lodge Secretaries and Wardens around the state. On August the 27th, The Annual Secretary/Wardens Retreat was held in Woodward, Louisiana at the Wesley Center. To say the least you could feel the excitement in the air as brethren greeted each other and exchanged news from about the state. Some talked of degree work starting to renew, others of programs that they have attended or were planning, and most of all anxious to get started with the presentations planned for the day.

Most Worshipful Grand Master Jay McCallum opened the event with a very inspiring address of appeal for more support for our three Masonic Charities. Dyslexia Training Program, Scholarships, and the Masonic Library all of which have suffered from lack of, the unpleasant word money, for support over the last couple of years. These are our philanthropies and if they are to continue, we must do everything in our power to provide the funds needed to maintain the cost of materials, teachers and locations for training for the Dyslexia Program, providing Scholarships for our high school graduates, and the ever continuing growth of The Masonic Library/ Museum.

Break out groups were formed, and everyone moved quickly into their rooms and training began. A lot of topics were on the agenda, and they were addressed by very well informed, and dedicated Masons from all around the state. I was

impressed with the enthusiasm of the present ers as each poured out as much information as could be in the short time allotted to them. The brethren responded very well and was evident by the questions that followed. We do live in in a fast world today with changes coming from all directions. To keep up to date with technology and how it is best suited for our use, the War dens Retreat is invaluable. Each year presents new innovations crucial to our advancement and growth. The leaders found at The Wardens Retreat are a prime example of dedicated Ma sons with an eye on the future of Freemasonry in Louisiana. Their duties do not end at the closing bell at the retreat but only means its time to go back to work on preparing for the coming year. As we are taught in our in our Masonic Travels we are on a journey in search of Knowledge. If we may live, in my opinion, that search will nev er end.

Again, a Hardy Thank You to everyone who had a part in making this years Wardens Retreat a success. Hats off to the Grand Lodge Staff, the instructors and the staff at the Wesley Center who made the day a most enjoyable experience.

Over 175 lodge officers were in attendance for Warden and Secretary training.

M∴W∴ Jay McCallum, Grand Master (right) presents W∴B∴ Troy Jones, P∴M∴(left) with a certificate in recognition of his role as the Chairman of the Grand Lodge Education Committee.

From the Archives of The Louisiana Masonic Library & Museum

This Lodge with Caribbean Origins Played a Role in the Formation of the Grand Lodge of Louisiana, and Early Jazz in New Orleans.

The photos above are of the interior and exterior of Perseverance No. 4's original lodge hall, located in what is now the Louis Armstrong Park near Congo Square in New Orleans. The black and white photo is circa 1941 of the hall's exterior.

One of the 16th District Scottish Rite lodges, No. 4 was originally organized by French Masons from the Santo Domingo colony who, following the Haitian Revolution, temporarily relocated to Cuba. Feeling the pressure of the Spanish government, these Masons relocated to New Orleans shortly thereafter. Perseverance Lodge No. 118 was constituted by the The Grand Lodge of Pennsylvania, F & AM in 1810. It would be one of the original five New Orleans lodges that organized into the Grand Lodge of Louisiana in 1812, when it was re-chartered as Perseverance Lodge No. 4.

The land was originally part of Claude Tremé's plantation and was purchased by the lodge in 1819. Perseverance No. 4 met in this hall from 1820 through the 1960s. The property was sold (back) to the City of New Orleans as part of the Jazz historical preservation efforts at the time, as the ground floor was one of the original venues for Jazz in the early 20th century.

“The Perseverance Masonic Lodge No. 4 building, positioned at the former corner of St. Claude & Dumain Streets (now in Armstrong Park), is arguably the oldest Masonic structure in the Mississippi Valley, and the existing hall seems to have incorporated large parts of buildings dated as early as 1810. It has a now-rare raised bandstand and was the site of much music.” - New Orleans Jazz History Treme/ Vieux Carre/Storyville Walking Tour brochure: Armstrong Park.

Two Jena Brothers Regularly Rode Twenty-Five Miles on Horseback for Lodge Meetings at Harriosonburg Lodge.

Harrisonburg Lodge No. 110 is one of two lodges charted in the Catahoula Parish in 1852. Both lodges were heavily affected by the Civil War, and though they both retained their charters through the war, only Harrisonburg lodge would survive into the 20th century.

“Harrisonburg No. 110 ‘has been one of the outstanding and most active lodges in the state’. It is said that during early periods of inactivi-

ty, only the efforts of J.F. Ellis, John C. Hardin, and Michael Dempsey enabled the lodge to retain its charter. Michael Dempsey and another member, James Heard, rode horseback some twenty-five miles from Jena to attend lodge, and, after spending the night with W.H. Holloman, returned to their homes the next day.” - Dr. H. Glenn Jordan, Let There Be Light: A History of Freemasonry in Louisiana 1763-1989

New Orleans Italian Lodge Named for a Revolutionary and an Astronomer

The photo above is from Galileo-Mazzini Lodge No. 368 circa 1930s. This lodge originally worked in Italian, and is named after Galileo Galilei and Giuseppe Mazzini. It was originally chartered in 1918, as Galileo No. 368. In 1920, members of Galileo formed Mazzini Lodge, chartered in 1921 as Mazzini No. 393. The two lodges merged in 1939 as Galileo-Mazzini No. 368. It is one of the Scottish Rite Craft Lodges of the 16th District.

Giuseppe Mazzini (1805–1872) was an Italian activist and leader who worked tirelessly towards the cause of free, independent, republic and united Italy. Galileo Galilei, (1564–1642) was an Italian natural philosopher, astronomer, and mathematician who made fundamental contributions to the sciences of motion, astronomy, and strength of materials and to the development of the scientific method.

ated with those transactions. A credit card fee will be charged by the third party to the member for each transaction. Currently the charge is 3.78% plus $0.30 in addition to the Lodge dues. Many of our members, especially those in the generations that followed the “baby boomers” don’t write checks, could not find an envelope or much less a stamp, or have seen a bank statement. They deal with debit and/or credit cards and electronic payments via an app or website. They are accustomed to credit card fees.

What are a few of the benefits? Fewer checks for the Secretaries to receive and fewer checks for the Treasurers to deposit. Immediate deposits into the Lodges’ accounts. Reduced entries for the Secretaries in the Accounting page of the Lodges’ dashboards. Quite possibly reduced NPDs, as registered Grandview Portal members have a simple method to pay dues. Another future benefit would be less printed dues notices being mailed, as members with email addresses on file will receive their notice immediately after the new dues cycle is uploaded in the Lodge’s dashboard. The member’s current email address will also be captured for future communications and to update his contact information. During the User Conference, the subject of virtual dues cards was presented by several Grand Lodges. Grandview currently provides a virtual dues card for Louisiana members.

To view it, log into your portal, click on Virtual Card, and you will see your card. Currently,

Example of current “Virtual Card” in Grandview.

Louisiana’s card has the note “Not For Official Use”, as use of virtual cards have not been approved by the delegates. I want to mention that several Grand Jurisdictions use virtual cards exclusively. If you have a member from Washington or South Carolina visit your lodge, he will present his card on his phone along with a QR

code underneath the “card”. The Secretary, Tyler or any officer can use their phone’s camera to scan the code and a URL will appear on their phone. Touch the link and they will see the visitor’s membership status. Virtual cards and their use is something to be discussed in the future with the Law and Jurisprudence Committee, but more importantly accepted by our members. I will say that the 2023 dues cards cost $4600.00 to print. Approximately another $250.00 in postage is spent on mailing the Lodge packets and cards. Lodge Secretaries will spend resources on stationery and postage, not to mention their time, to mail cards to their members. There will be an option for the member to print his dues card, should the need arise. The printed version includes a letter of introduction, which is needed for members to visit lodges in many foreign Grand Jurisdictions. There are several other programs that are available from Grandview. Membership Retention, Membership Restoration, and Prospective Membership Program to name a few. There are even more in the development process, which will be discussed in the future.

Thank you for your patience and understanding as we work through the enhancements and upgrades to our database. The goal is for a better user experience and eventually an increased flow of information. Finally, thank you for your dedication, your support, and for being a member of our beloved fraternity.

Etoile Polaire and Disciples of the Masonic Senate voted overwhelmingly in favor of rejoining. Los Amigos del Orden, however, stated that it grew weary of the seemingly endless fighting. The lodge desired to remain with the Grand Lodge. At this time, a most interesting series of events began. We must look at one lodge—Etoile Polaire.

Louisiana operates unlike most other states. Not only is Masonry a bit different, but most everything is different. We have parishes where others have counties. Even Louisiana’s law differs from other states. The civil law is based on a version of the Napoleonic Code (yes, the French Emperor Napoleon), and this version was adopted several years before Louisiana became a state. What is accepted in courts elsewhere else may or may not be accepted in Louisiana courts. For example, in the early days of Louisiana Masonry, it was routine practice for Masonic bodies to register as state corporations. Etoile Polaire, like other Masonic lodges and bodies, was a state corporation and ultimately governed by the Civil Code of Louisiana.

Etoile Polaire’s vote to pass again under the Supreme Council of Louisiana was overwhelmingly in favor of changing jurisdictions. But it was not a unanimous vote. Charles Claiborne (nephew of WCC Claiborne) was elected Sovereign Grand Commander upon the resignation of James Foulhouze. Claiborne signed the Concordat of 1855. Claiborne was a member of Etoile Polaire. He was not desirous of his craft lodge passing again under the jurisdiction of a supreme council that he voted to dissolve. Claiborne and a few others voted against the move.

Under Masonic law, the favorable vote was sufficient to authorize the move of the lodge from the Grand Lodge back to the Supreme Council. But this move was not just a matter of members changing jurisdictions. Etoile Polaire owned a building and property. There was a considerable

Polar Star Lodger No. 1 v. Polar Star Lodge No. 1, 16 La. Ann. 53 Jan. 1861 La. Supreme Court

amount of money at stake. Regardless of the vote, Claiborne and the Grand Lodge objected to the move. New members were quickly added to the roles of Etoile Polaire, and the Grand Lodge took the position that the vote to move was null and of no effect. Etoile Poalire would remain on the rolls of the Grand Lodge with Claiborne and the new members. Of course, this did not stop the members who desired to pass under the jurisdiction of the Supreme Council. The result was that two Etoile Polaire (Polar Star in English) Lodges existed. One under the jurisdic-

tion of the Grand Lodge and one under the jurisdiction of the Supreme Council. But who would get the property and money? The matter went to court.

The court case made its way to the Louisiana Supreme Court for a decision. In a nutshell, Claiborne and the Grand Lodge won the lawsuit. The lodge’s property would be returned to the members who desired to remain with the Grand Lodge. But how? Why? The vast majority of the members voted to change jurisdictions. How

could this not be a legal vote? The answer was that Etoile Polaire (like other Louisiana Masonic bodies) was a state corporation. A favorable vote of the vast majority was not enough. In its headnotes to its decision, the Louisiana Supreme Court wrote: “It is not within the power of the majority of the members of a corporation to dissolve it as long as a sufficient number of members to represent and continue the corporation exists.” And “A resolution passed by a majority of the members of a corporation authorizing a donation of the property of the corporation to a new corporation, in which the members so voting are corporators, is unauthorized and a donation made in pursuance of it will be void.”10

The Louisiana Supreme Court decision made it clear that the Etoile Polaire members who desired to move to the jurisdiction of the Supreme Council of Louisiana were perfectly free to do so. But, they would be creating a new lodge and corporation, not moving and continuing the old corporation. So, Etoile Polaire’s building, property, and bank account returned to the members of the Grand Lodge Etoile Polaire. This, logically, brings up several questions concerning the Concordat of 1855. This was not a 100% vote either.

Following the Concordat, the Supreme Council of Louisiana listed quite a number of prominent attorneys and legal minds on their rolls.

Notes:

1. Proceedings of the Grand Lodge of the State of Louisiana (New Orleans: 1848) pp. 15-16.

2. French, English, Italian, German, and Spanish.

3. Proceedings of the Grand Lodge of the State of Louisiana (New Orleans: 1848) p. 16.

4. Michael R. Poll, “The Elimination of the French Influence in Louisiana Masonry,” The Scottish Rite Papers, (New Orleans, LA: Cornerstone Book Publishers, 2020), 29-39.

5. Los Amigos del Orden and Silencio lodges merged in 1880 to create today’s Cervantes No. 5.

6. Proceedings of the Grand Lodge of the State of Louisiana (New Orleans: 1848) p. 29.

7. Charles S. Lobingier, The Supreme Council, 33º (Louisville, KY: The Standard Printing Co., Inc., 1931), 151.

8. James Foulhouze, Historical Inquiry (New Orleans: Cornerstone Book Publishers, 2011 reprint of 1859 edition) 62-63.

9. James Foulhouze, The Masonic Delta November,

The idea that none of them realized the legal requirements for changing the nature of a state corporation, like the Supreme Council of Louisiana, is unrealistic. There is no record as to if this matter was discussed before the Concordat or if it played a part in the resignation of most of the officers before the vote. But, there is also no record of any lawsuit over this change in a corporation like the Etoile Polaire lawsuit. Why?

It is impossible to get into the minds of individuals who died over 100 years ago or become a fly on the wall of meetings they may have held. But, it is possible to apply logic to situations we do know. Foulhouze expanded the number of Active Members of the Supreme Council of Louisiana to accommodate York Rite members in the hopes of bringing peace to the area. That idea failed. He later viewed this action as a mistake. It is possible that Foulhouze was well aware of the corporate laws of Louisiana but chose not to enforce them as it would “reset the clock.”

Forcing a lawsuit would have resulted in returning the Supreme Council of Louisiana to its pre-Concordat of 1855 days. Foulhouze may not have wanted the possibility of individuals that he viewed as “trouble makers” returning to the Council. His action of making it known that the Council still survived following the Concordat suggests that he was preparing for a lawsuit if one became necessary. They also show that he

1857 (New Orleans, LA)

10. Louisiana Supreme Court, 16 La. Ann. 53 (1861), Polar Star Lodge No. 1 v. Polar Star Lodge No. 1 (https://cite.case.law/la-ann/16/53/)

Bibliography

Charles Laffon de Ladébat, translator & notes, A Masonic Trial in New Orleans. (New Orleans, LA: J. Lamarre, 1858).

Charles S. Lobingier, The Supreme Council, 33º (Louisville, KY: The Standard Printing Co., Inc., 1931).

Ray Baker Harris, James D. Carter History of the Supreme Council, 33º Southern Jurisdiction, USA (1801-1861) Washington, D.C.: The Supreme Council, 33° 1964).

Michael R. Poll, ”James Foulhouze: Sovereign Grand Commander of the Supreme Council of

was satisfied with allowing about half of the Active Members to leave, along with Supreme Council funds, as long as he knew that the Council would continue on the path that he and the remaining Active Members felt best.

It seems clear that the Concordat of 1855 violated the Louisiana Civil Code. Had the matter gone to court, it would have likely resulted precisely in how the Etoile Polaire lawsuit ended. The difference is that Etoile Polaire followed Masonic practices in their vote to leave the Grand Lodge. It might have violated the Civil Code, but it was proper within the laws of Freemasonry. However, the Minutes of the Concordat of 1855 shows a most unusual situation. It offers the details of a superior body downgrading itself into a subordinate body. Is that legal under Masonic law? I will decline to express an opinion on that question, but it set the stage for some interesting Masonic “games of chess” and tactical exercises between James Foulhouze and Albert Pike. It was a most challenging time that I believe would have made the founders of Louisiana Freemasonry very disappointed. Maybe the future can be more enlightened.

For more from Bro. Poll, check out his YouTube Channel “New Orleans Scottish Rite College.”

Louisiana,” Heredom, vol. 6, (Washington, DC: The Scottish Rite Research Society, 1997) pp. 49-82.

Michael R. Poll, ”The Early Years of the Grand Consistory of Louisiana (1811-1815),” Heredom, vol. 8, (Washington, DC: The Scottish Rite Research Society, 1999-2000) pp. 39-54.

Michael R. Poll, “Albert Pike’s Address before the Grand Consistory of Louisiana,” Heredom, vol. 10, (Washington, DC: The Scottish Rite Research Society, 2002) pp. 223-242.

Charles Laffon de Ladébat, The Schism between the Scotch & York Rites (New Orleans: Cornerstone Book Publishers, 2008 reprint of 1853 edition).

James B. Scot, (Author) Alain Bernheim, (Foreword), Michael R. Poll, (Afterword), Outline to the Rise and Progress of Freemasonry in

Louisiana (New Orleans, LA: Cornerstone Book Publishers, 2008 reprint of 1873 edition).

Robert B. Folger, The Ancient and Accepted Scottish Rite in Thirty-three Degrees (New Orleans, Cornerstone Book Publishers, 2011 reprint of 1862 edition).

James Foulhouze, Historical Inquiry into the Origin of the Ancient and Accepted Scottish Rite (New Orleans, LA: Cornerstone Book Publishers, 2012 reprint of 1859 edition.).

Arturo de Hoyos & S. Brent Morris, (Editors), Cerneauism and American Freemasonry: Essays by Alain Bernheim, Arturo de Hoyos, S. Brent Morris, and Michael R. Poll (Washington, DC: The Scottish Rite Research Society, 2019).

Michael R. Poll, The Scottish Rite Papers, (New Orleans, LA: Cornerstone Book Publishers, 2020)

Brotherhood and Charity in the Face of Adversity: Masonry in the Civil War

by W∴B∴ William G. Girard, P∴M∴ • Martin McClanahan No. 384

It is without question that the period from April 1861 to April 1865 was a critical time in the history of the United States. Slavery and States Rights caused a break in the Union that some thought could never be mended. This period was also a test for Freemasonry. Would the concepts of brotherhood and fraternity stand the test? Would brothers, separated by their strong beliefs for or against slavery, still support one another in times of distress? From my readings I have found numerous instances where both Masons helped, aided, and assisted their brothers on the opposite side of their beliefs.

Probably the best-known instance, especially in Louisiana, is “The Day the War Stopped.” This occurred on a hot day in June 1863 when a group of Union officers approached the town of St. Francisville, LA under a flag of truce. The officer in charge was seeking any Masons that might be in the area. He was requesting Masonic Burial Rites for LCDR John E. Hart who had recently died. Unbeknownst to the officers, St. Francisville was the home of Feliciana Lodge No. 31 and although its Master was away fighting the Lodge’s Senior Warden, CPT W. W. Leake, was home on leave. CPT Leake not only granted their request, but he also donated his own burial plot for LCDR Hart and

arranged Masonic Burial Services. In May of 1862 when Baton Rouge surrendered to Union forces there were many instances of pillaging and looting. One instance involved St. James Lodge No. 47. While Union soldiers were looting the lodge, a Union officer who was a mason came upon them and ordered them to desist and return all the lodge property. He then posted guards to prevent any further looting.

During Pickett’s Charge in July 1863 BG Lewis Armistead was mortally wounded. He was recognized as a member of the craft by a Union officer and was rendered aid. He was taken to a field hospital where he succumbed to his wounds three days later. He had previously given his personal bible and watch to the officer to be sent to his wife, which he did. There were also acts of brotherhood in the POW camps. All of which, on both sides, were miserable, disease- and pest-ridden places. During the battle of Winchester in September 1864 LTC Homer B. Sprague of the 13th Connecticut Volunteers was captured.

Following a long march with his fellow captives, he collapsed in a roadside ditch. A Confederate officer, a Mason, came to his aid. The officer gave him some milk and bread, saying to him “As a Brother I will feed

you, share the last crumb with you; but as a Confederate soldier I will fight you till the last drop of blood.” Andersonville prison is considered by many to be the worst of the prisons on both sides. John McElroy of Co. L 16th Illinois Cavalry was captured by Confederate Forces and sent to Andersonville. He remarked that the fraternity was one of the few humanitarian agencies inside or outside the prison. The guards would provide masons with extra rations and what medicines they could obtain. The brotherhood and charity given by Masons to captured Masons in the prisons even inspired a soldier to become a Mason after the war. J. L. Hinley of Co.

L 2nd Massachusetts Cavalry wrote in 1914, “I was not a Mason during the war, but what I saw there of Masonry induced me to join the beneficent order and I was made a Mason in 1866.”

These are but a few examples of brotherhood and charity between brothers during this trying period in our countries and the fraternity’s history. They show that the bonds of fraternity and brotherhood transcend the division that caused this terrible period. The country and Masonry not only survived the division, but they also became stronger from it.

A depiction of Andersonville Prison by John L. Ransom, former prisoner

References:

Hallerin, Michael A., The Better Angels of Our Nature (Freemasonry in the American Civil War), University of Alabama Press 2010 Hallerin, Michael A., Gentlemen of the White Apron: Masonic POWs in the American Civil War, Heredom Volume 15 2007 Jordan, Dr. H. Glenn, Let There Be Light, A history of Freemasonry in Louisiana 1763 –1989, Dr. H. Glenn Jordan, Louisiana Lodge of Research 1990

Masonic Scholarship Program, which gives much needed financial aid to college students across Louisiana. These students benefit directly from your support and the money you raise for these two worthy causes.

Prior to 1998, the Grand Lodge of Louisiana’s major philanthropy was the Masonic Children’s Home in Alexandria, LA; however, due to changes in federal regulation, the Grand Lodge was forced to close the facility in 1994. Since then, Louisiana Masons have taken on the task of helping children with Dyslexia as our major philanthropy. The Masonic Scholarship Program emerged directly from the home. During the decades of operation, school-aged children in the home were not only provided with the needs they needed during their formative education, but were also provided scholarships to attend college after graduating from high school. These scholarships were supported by the brethren, and they still are. Since 2010 alone, approximately three-quarters of a million dollars in scholarship funds have been awarded to worthy Louisiana college students. By the end of this school year, up to $200,000 more will be awarded.

The Dyslexia Training Program was established under the Masonic Learning Center of Louisiana and works on a cooperative basis with the local Masonic Lodges and communities. There are currently class sites in seven Masonic Districts across Louisiana. Since 1998, it has been The Masonic Learning Center of Louisiana’s mission is to serve our state and local com-

munities in guiding and addressing the dyslexia in classrooms by providing community learning centers for all children with dyslexia, regardless of parental income or location, and by furnishing special instruction to children with dyslexia who are not otherwise receiving adequate services, or who need extra help to permit them to cope successfully with their condition, giving each child the ability to further their potential for success. Students in the Dyslexia Training Program are also scholarship funded, with a cost of $2,000 per student, per year. This program has twenty-four classrooms across the state that not only serve the needs of students burdened with the additional challenge of dyslexia, it employs twenty-four certified educators.

It’s easy enough to know what it means to give out scholarships to college students, but what is a Dyslexia Training Program exactly? Well, the Dyslexia Training Program is a multi-sensory program of instruction that emphasizes phonics and is taught by a teacher/facilitator to classes of limited size using a number of teaching aids including video recordings, workbooks, writing frames, linkage paper, three- dimensional letters, flash cards, wall charts, dictionaries, and other items. The primary program consists of 350 hours of classroom time which is conducted one [1] hour per day, five [5] days per week, excluding holidays. In order that the students may all be age- appropriate and comply with the elements of the disorder, we accept only those children who are in grades 4, 5, or 6; who have not yet attained the age of 13; who are free of other impeding conditions; and who have a full-scale I.Q. of at least 90 as determined by the Wechsler Intelligence Scale for Children, 3rd Edition. There is also a 160-hour program for youth older than the age of 13. This one-year program provides instruction for students in the 7th grade through 11th grade. Each class is conducted by a teacher/facilitator who is certified to teach in Louisiana. The location of each class is hosted in various physical facilities, including: Masonic Lodge buildings, churches, schools, or other specified entities.

When the Grand Master says that our children need your help, he means that these programs can only sustain themselves by Masons taking the step and coming together to engage their own communities, not just their own pockets, if stretching out the hand of charity and giving aid and assistance to the children of Louisiana, and the future of our state. If you would like to be part of this laudable effort, ask some one what educating our students means to them. Some people have the means to give, they just don’t know where to give it. Maybe they just need you to ask. If you find someone who wants to write a check for however much they can, they can make it payable to Grand Lodge Children’s Charities, and you or they can mail it to the Grand Lodge at 5746 Masonic Drive, in Alexandria, Louisiana, 71301. All donors will be recognized in official Grand Lodge publications, just like the one you’re reading right now. Just turn the page to see who has given thus far.

Reaching nearly 5K Freemasons across Louisiana (and growing), the weekly editions are fast becoming the way to bring what’s been happening to brethren where-so-ever dispursed. Masonic writers are encouraged to submit articles, lodges are welcome to send photos and writeups on their local happenings and upcoming events. Send upcoming lodge events and we will help get the word out. Submit content by emailing gar@la-mason.com